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Deuteronomy 10
New International Version - UK

Tablets like the first ones

10 At that time the Lord said to me, ‘Chisel out two stone tablets like the first ones and come up to me on the mountain. Also make a wooden ark.[a] 2 I will write on the tablets the words that were on the first tablets, which you broke. Then you are to put them in the ark.’

3 So I made the ark out of acacia wood and chiselled out two stone tablets like the first ones, and I went up on the mountain with the two tablets in my hands. 4 The Lord wrote on these tablets what he had written before, the Ten Commandments he had proclaimed to you on the mountain, out of the fire, on the day of the assembly. And the Lord gave them to me. 5 Then I came back down the mountain and put the tablets in the ark I had made, as the Lord commanded me, and they are there now.

6 (The Israelites travelled from the wells of Bene Jaakan to Moserah. There Aaron died and was buried, and Eleazar his son succeeded him as priest. 7 From there they travelled to Gudgodah and on to Jotbathah, a land with streams of water. 8 At that time the Lord set apart the tribe of Levi to carry the ark of the covenant of the Lord, to stand before the Lord to minister and to pronounce blessings in his name, as they still do today. 9 That is why the Levites have no share or inheritance among their fellow Israelites; the Lord is their inheritance, as the Lord your God told them.)

10 Now I had stayed on the mountain for forty days and forty nights, as I did the first time, and the Lord listened to me at this time also. It was not his will to destroy you. 11 ‘Go,’ the Lord said to me, ‘and lead the people on their way, so that they may enter and possess the land that I swore to their ancestors to give them.’

Fear the Lord

12 And now, Israel, what does the Lord your God ask of you but to fear the Lord your God, to walk in obedience to him, to love him, to serve the Lord your God with all your heart and with all your soul, 13 and to observe the Lord’s commands and decrees that I am giving you today for your own good?

14 To the Lord your God belong the heavens, even the highest heavens, the earth and everything in it. 15 Yet the Lord set his affection on your ancestors and loved them, and he chose you, their descendants, above all the nations – as it is today. 16 Circumcise your hearts, therefore, and do not be stiff-necked any longer. 17 For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes. 18 He defends the cause of the fatherless and the widow, and loves the foreigner residing among you, giving them food and clothing. 19 And you are to love those who are foreigners, for you yourselves were foreigners in Egypt. 20 Fear the Lord your God and serve him. Hold fast to him and take your oaths in his name. 21 He is your praise; he is your God, who performed for you those great and awesome wonders you saw with your own eyes. 22 Your ancestors who went down into Egypt were seventy in all, and now the Lord your God has made you as numerous as the stars in the sky.

Footnotes

  1. Deuteronomy 10:1 That is, a chest
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Deuteronomy 10
New English Translation

The Opportunity to Begin Again

10 At that same time the Lord said to me, “Carve out for yourself two stone tablets like the first ones and come up the mountain to me; also make for yourself a wooden ark.[a] 2 I will write on the tablets the same words[b] that were on the first tablets you broke, and you must put them into the ark.” 3 So I made an ark of acacia[c] wood and carved out two stone tablets just like the first ones. Then I went up the mountain with the two tablets in my hands. 4 The Lord[d] then wrote on the tablets the same words,[e] the Ten Commandments,[f] which he[g] had spoken to you at the mountain from the middle of the fire at the time of that assembly, and he[h] gave them to me. 5 Then I turned, went down the mountain, and placed the tablets into the ark I had made—they are still there, just as the Lord commanded me.

Conclusion of the Historical Résumé

6 During those days the Israelites traveled from Beeroth Bene Jaakan[i] to Moserah.[j] There Aaron died and was buried, and his son Eleazar became priest in his place. 7 From there they traveled to Gudgodah,[k] and from Gudgodah to Jotbathah,[l] a place of flowing streams. 8 At that time the Lord set apart the tribe of Levi[m] to carry the ark of the Lord’s covenant, to stand before the Lord to serve him, and to formulate blessings[n] in his name, as they do to this very day. 9 Therefore Levi has no allotment or inheritance[o] among his brothers;[p] the Lord is his inheritance just as the Lord your God told him. 10 As for me, I stayed at the mountain as I did the first time, forty days and nights. The Lord listened to me that time as well and decided not to destroy you. 11 Then he[q] said to me, “Get up, set out leading[r] the people so they may go and possess[s] the land I promised to give to their ancestors.”[t]

An Exhortation to Love Both God and People

12 Now, Israel, what does the Lord your God require of you except to revere him,[u] to obey all his commandments,[v] to love him, to serve him[w] with all your mind and being,[x] 13 and to keep the Lord’s commandments and statutes that I am giving[y] you today for your own good? 14 The heavens—indeed the highest heavens—belong to the Lord your God, as does the earth and everything in it. 15 However, only to your ancestors did he[z] show his loving favor,[aa] and he chose you, their descendants,[ab] from all peoples—as is apparent today. 16 Therefore, cleanse[ac] your hearts and stop being so stubborn![ad] 17 For the Lord your God is God of gods and Lord of lords, the great, mighty, and awesome God who is unbiased and takes no bribe, 18 who justly treats[ae] the orphan and widow, and who loves resident foreigners, giving them food and clothing. 19 So you must love the resident foreigner because you were foreigners in the land of Egypt. 20 Revere the Lord your God, serve him, be loyal to him, and take oaths only in his name. 21 He is the one you should praise;[af] he is your God, the one who has done these great and awesome things for you that you have seen. 22 When your ancestors went down to Egypt, they numbered only seventy, but now the Lord your God has made you as numerous as the stars of the sky.[ag]

Footnotes

  1. Deuteronomy 10:1 tn Or “chest” (so NIV, CEV); NLT “sacred chest”; TEV “wooden box.” This chest was made of acacia wood; it is later known as the ark of the covenant.
  2. Deuteronomy 10:2 sn The same words. The care with which the replacement copy must be made underscores the importance of verbal precision in relaying the Lord’s commandments.
  3. Deuteronomy 10:3 sn Acacia wood (Heb “shittim wood”). This is wood from the acacia, the most common timber tree of the Sinai region. Most likely it is the species Acacia raddiana because this has the largest trunk. See F. N. Hepper, Illustrated Encyclopedia of Bible Plants, 63.
  4. Deuteronomy 10:4 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
  5. Deuteronomy 10:4 tn Heb “according to the former writing.” See note on the phrase “the same words” in v. 2.
  6. Deuteronomy 10:4 tn Heb “ten words.” The “Ten Commandments” are known in Hebrew as the “Ten Words,” which in Greek became the “Decalogue.”
  7. Deuteronomy 10:4 tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
  8. Deuteronomy 10:4 tn Heb “the Lord.” See note on “he” earlier in this verse.
  9. Deuteronomy 10:6 sn Beeroth Bene Jaakan. This Hebrew name could be translated “the wells of Bene Jaakan” or “the wells of the sons of Jaakan,” a site whose location cannot be determined (cf. Num 33:31-32; 1 Chr 1:42).
  10. Deuteronomy 10:6 sn Moserah. Since Aaron in other texts (Num 20:28; 33:38) is said to have died on Mount Hor, this must be the Arabah region in which Hor was located.
  11. Deuteronomy 10:7 sn Gudgodah. This is probably the same as Haggidgad, which is also associated with Jotbathah (Num 33:33).
  12. Deuteronomy 10:7 sn Jotbathah. This place, whose Hebrew name can be translated “place of wadis,” is possibly modern Ain Tabah, just north of Eilat, or Tabah, 6.5 mi (11 km) south of Eilat on the west shore of the Gulf of Aqaba.
  13. Deuteronomy 10:8 sn The Lord set apart the tribe of Levi. This was not the initial commissioning of the tribe of Levi to this ministry (cf. Num 3:11-13; 8:12-26), but with Aaron’s death it seemed appropriate to Moses to reiterate Levi’s responsibilities. There is no reference in the Book of Numbers to this having been done, but the account of Eleazar’s succession to the priesthood there (Num 20:25-28) would provide a setting for this to have occurred.
  14. Deuteronomy 10:8 sn To formulate blessings. The most famous example of this is the priestly “blessing formula” of Num 6:24-26.
  15. Deuteronomy 10:9 sn Levi has no allotment or inheritance. As the priestly tribe, Levi would have no land allotment except for forty-eight towns set apart for their use (Num 35:1-8; Josh 21:1-42). But theirs was a far greater inheritance, for the Lord himself was their apportionment, that is, service to him would be their full-time and lifelong privilege (Num 18:20-24; Deut 18:2; Josh 13:33).
  16. Deuteronomy 10:9 tn That is, among the other Israelite tribes.
  17. Deuteronomy 10:11 tn Heb “the Lord.” See note on “he” in 10:4.
  18. Deuteronomy 10:11 tn Heb “before” (so KJV, ASV); NAB, NRSV “at the head of.”
  19. Deuteronomy 10:11 tn After the imperative these subordinated jussive forms (with prefixed vav) indicate purpose or result.
  20. Deuteronomy 10:11 tn Heb “fathers” (also in vv. 15, 22).
  21. Deuteronomy 10:12 tn Heb “the Lord your God.” See note on “he” in 10:4.
  22. Deuteronomy 10:12 tn Heb “to walk in all his ways” (so KJV, NIV, NRSV); NAB “follow his ways exactly”; NLT “to live according to his will.”
  23. Deuteronomy 10:12 tn Heb “the Lord your God.” See note on “he” in 10:4.
  24. Deuteronomy 10:12 tn Heb “heart and soul” or “heart and being”; NCV “with your whole being.” See note on the word “being” in Deut 6:5.
  25. Deuteronomy 10:13 tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.
  26. Deuteronomy 10:15 tn Heb “the Lord.” See note on “he” in 10:4.
  27. Deuteronomy 10:15 tn Heb “take delight to love.” Here again the verb אָהֵב (ʾahev, “love”), juxtaposed with בָחַר (bakhar, “choose”), is a term in covenant contexts that describes the Lord’s initiative in calling the patriarchal ancestors to be the founders of a people special to him (cf. the note on the word “loved” in Deut 4:37).
  28. Deuteronomy 10:15 tn The Hebrew text includes “after them,” but it is redundant in English style and has not been included in the translation.
  29. Deuteronomy 10:16 tn Heb “circumcise the foreskin of” (cf. KJV, ASV, NRSV). Reference to the Abrahamic covenant prompts Moses to recall the sign of that covenant, namely, physical circumcision (Gen 17:9-14). Just as that act signified total covenant obedience, so spiritual circumcision (cleansing of the heart) signifies more internally a commitment to be pliable and obedient to the will of God (cf. Deut 30:6; Jer 4:4; 9:26).
  30. Deuteronomy 10:16 tn Heb “your neck do not harden again.” See note on the word “stubborn” in Deut 9:6.
  31. Deuteronomy 10:18 tn Or “who executes justice for” (so NAB, NRSV); NLT “gives justice to.” Cf. Exod 22:21; Lev 19:33-34; Deut 24:14, 17; 27:19.
  32. Deuteronomy 10:21 tn Heb “your praise.” The pronoun is subjective and the noun “praise” is used here metonymically for the object of their praise (the Lord).
  33. Deuteronomy 10:22 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
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Deuteronomy 11
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Deuteronomy 11
New International Version - UK

Love and obey the Lord

11 Love the Lord your God and keep his requirements, his decrees, his laws and his commands always. 2 Remember today that your children were not the ones who saw and experienced the discipline of the Lord your God: his majesty, his mighty hand, his outstretched arm; 3 the signs he performed and the things he did in the heart of Egypt, both to Pharaoh king of Egypt and to his whole country; 4 what he did to the Egyptian army, to its horses and chariots, how he overwhelmed them with the waters of the Red Sea[a] as they were pursuing you, and how the Lord brought lasting ruin on them. 5 It was not your children who saw what he did for you in the wilderness until you arrived at this place, 6 and what he did to Dathan and Abiram, sons of Eliab the Reubenite, when the earth opened its mouth right in the middle of all Israel and swallowed them up with their households, their tents and every living thing that belonged to them. 7 But it was your own eyes that saw all these great things the Lord has done.

8 Observe therefore all the commands I am giving you today, so that you may have the strength to go in and take over the land that you are crossing the Jordan to possess, 9 and so that you may live long in the land that the Lord swore to your ancestors to give to them and their descendants, a land flowing with milk and honey. 10 The land you are entering to take over is not like the land of Egypt, from which you have come, where you planted your seed and irrigated it by foot as in a vegetable garden. 11 But the land you are crossing the Jordan to take possession of is a land of mountains and valleys that drinks rain from heaven. 12 It is a land the Lord your God cares for; the eyes of the Lord your God are continually on it from the beginning of the year to its end.

13 So if you faithfully obey the commands I am giving you today – to love the Lord your God and to serve him with all your heart and with all your soul – 14 then I will send rain on your land in its season, both autumn and spring rains, so that you may gather in your corn, new wine and olive oil. 15 I will provide grass in the fields for your cattle, and you will eat and be satisfied.

16 Be careful, or you will be enticed to turn away and worship other gods and bow down to them. 17 Then the Lord’s anger will burn against you, and he will shut the heavens so that it will not rain and the ground will yield no produce, and you will soon perish from the good land the Lord is giving you. 18 Fix these words of mine in your hearts and minds; tie them as symbols on your hands and bind them on your foreheads. 19 Teach them to your children, talking about them when you sit at home and when you walk along the road, when you lie down and when you get up. 20 Write them on the door-frames of your houses and on your gates, 21 so that your days and the days of your children may be many in the land that the Lord swore to give your ancestors, as many as the days that the heavens are above the earth.

22 If you carefully observe all these commands I am giving you to follow – to love the Lord your God, to walk in obedience to him and to hold fast to him – 23 then the Lord will drive out all these nations before you, and you will dispossess nations larger and stronger than you. 24 Every place where you set your foot will be yours: your territory will extend from the desert to Lebanon, and from the River Euphrates to the Mediterranean Sea. 25 No one will be able to stand against you. The Lord your God, as he promised you, will put the terror and fear of you on the whole land, wherever you go.

26 See, I am setting before you today a blessing and a curse – 27 the blessing if you obey the commands of the Lord your God that I am giving you today; 28 the curse if you disobey the commands of the Lord your God and turn from the way that I command you today by following other gods, which you have not known. 29 When the Lord your God has brought you into the land you are entering to possess, you are to proclaim on Mount Gerizim the blessings, and on Mount Ebal the curses. 30 As you know, these mountains are across the Jordan, westward, towards the setting sun, near the great trees of Moreh, in the territory of those Canaanites living in the Arabah in the vicinity of Gilgal. 31 You are about to cross the Jordan to enter and take possession of the land the Lord your God is giving you. When you have taken it over and are living there, 32 be sure that you obey all the decrees and laws I am setting before you today.

Footnotes

  1. Deuteronomy 11:4 Or the Sea of Reeds
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Deuteronomy 11
New English Translation

Reiteration of the Call to Obedience

11 You must love the Lord your God and do what he requires; keep his statutes, ordinances, and commandments[a] at all times. 2 Bear in mind today that I am not speaking[b] to your children who have not personally experienced the judgments[c] of the Lord your God, which revealed[d] his greatness, strength, and power.[e] 3 They did not see[f] the awesome deeds he performed[g] in the midst of Egypt against Pharaoh king of Egypt and his whole land, 4 or what he did to the army of Egypt, including their horses and chariots, when he made the waters of the Red Sea[h] overwhelm them while they were pursuing you and he[i] annihilated them.[j] 5 They did not see[k] what he did to you in the wilderness before you reached this place, 6 or what he did to Dathan and Abiram,[l] sons of Eliab the Reubenite,[m] when the earth opened its mouth in the middle of the Israelite camp[n] and swallowed them, their families,[o] their tents, and all the property they brought with them.[p] 7 I am speaking to you[q] because you are the ones who saw with your own eyes all the great deeds of the Lord.

The Abundance of the Land of Promise

8 Now pay attention to all the commandments[r] I am giving[s] you today, so that you may be strong enough to enter and possess the land where you are headed,[t] 9 and that you may enjoy long life in the land the Lord promised to give to your ancestors[u] and their descendants, a land flowing with milk and honey. 10 For the land where you are headed[v] is not like the land of Egypt from which you came, a land where you planted seed and which you irrigated by hand[w] like a vegetable garden. 11 Instead, the land you are crossing the Jordan to occupy[x] is one of hills and valleys, a land that drinks in water from the rains,[y] 12 a land the Lord your God looks after.[z] He is constantly attentive to it[aa] from the beginning to the end of the year.[ab] 13 Now, if you pay close attention[ac] to my commandments that I am giving you today and love[ad] the Lord your God and serve him with all your mind and being,[ae] 14 then he promises,[af] “I will send rain for your land[ag] in its season, the autumn and the spring rains,[ah] so that you may gather in your grain, new wine, and olive oil. 15 I will provide pasture[ai] for your livestock and you will eat your fill.”

Exhortation to Instruction and Obedience

16 Make sure you do not turn away to serve and worship other gods![aj] 17 Then the anger of the Lord will erupt[ak] against you, and he will close up the sky[al] so that it does not rain. The land will not yield its produce, and you will soon be removed[am] from the good land that the Lord[an] is about to give you. 18 Fix these words of mine into your mind and being,[ao] tie them as a reminder on your hands, and let them be symbols[ap] on your forehead. 19 Teach them to your children and speak of them as you sit in your house, as you walk along the road,[aq] as you lie down, and as you get up. 20 Inscribe them on the doorframes of your houses and on your gates 21 so that your days and those of your descendants may be extended in the land that the Lord promised to give to your ancestors, like the days of heaven itself.[ar] 22 For if you carefully observe all of these commandments[as] I am giving you[at] and love the Lord your God, live according to his standards,[au] and remain loyal to him, 23 then he[av] will drive out all these nations ahead of you, and you will dispossess nations greater and stronger than you. 24 Every place you set your foot[aw] will be yours; your border will extend from the desert to Lebanon and from the River (that is, the Euphrates) as far as the Mediterranean Sea.[ax] 25 Nobody will be able to resist you; the Lord your God will spread the fear and terror of you over the whole land on which you walk, just as he promised you.

Anticipation of a Blessing and Cursing Ceremony

26 Take note—I am setting before you today a blessing and a curse:[ay] 27 the blessing if you take to heart[az] the commandments of the Lord your God that I am giving you today, 28 and the curse if you pay no attention[ba] to his[bb] commandments and turn from the way I am setting before[bc] you today to pursue[bd] other gods you have not known. 29 When the Lord your God brings you into the land you are to possess, you must pronounce the blessing on Mount Gerizim and the curse on Mount Ebal.[be] 30 Are they not across the Jordan River,[bf] toward the west, in the land of the Canaanites who live in the rift valley opposite Gilgal[bg] near the oak[bh] of Moreh? 31 For you are about to cross the Jordan to possess the land the Lord your God is giving you, and you will possess and inhabit it. 32 Be certain to keep all the statutes and ordinances that I am presenting to you today.

Footnotes

  1. Deuteronomy 11:1 tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow—חֻקֹּת (khuqot), מִשְׁפָּטִים (mishpatim), and מִצְוֹת (mitsvot).
  2. Deuteronomy 11:2 tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.
  3. Deuteronomy 11:2 tn Heb “who have not known and who have not seen the discipline of the Lord.” The collocation of the verbs “know” and “see” indicates that personal experience (knowing by seeing) is in view. The term translated “discipline” (KJV, ASV “chastisement”) may also be rendered “instruction,” but vv. 2b-6 indicate that the referent of the term is the various acts of divine judgment the Israelites had witnessed.
  4. Deuteronomy 11:2 tn The words “which revealed” have been supplied in the translation to show the logical relationship between the terms that follow and the divine judgments. In the Hebrew text the former are in apposition to the latter.
  5. Deuteronomy 11:2 tn Heb “his strong hand and his stretched-out arm.”
  6. Deuteronomy 11:3 tn In the Hebrew text vv. 2-7 are one long sentence. For stylistic reasons the English translation divides the passage into three sentences. To facilitate this stylistic decision the words “They did not see” are supplied at the beginning of both v. 3 and v. 5, and “I am speaking” at the beginning of v. 7.
  7. Deuteronomy 11:3 tn Heb “his signs and his deeds which he did” (NRSV similar). The collocation of “signs” and “deeds” indicates that these acts were intended to make an impression on observers and reveal something about God’s power (cf. v. 2b). The word “awesome” has been employed to bring out the force of the word “signs” in this context.
  8. Deuteronomy 11:4 tn Heb “Reed Sea.” “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See note on the term “Red Sea” in Exod 13:18.
  9. Deuteronomy 11:4 tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
  10. Deuteronomy 11:4 tn Heb “and the Lord destroyed them to this day” (cf. NRSV); NLT “he has kept them devastated to this very day.” The translation uses the verb “annihilated” to indicate the permanency of the action.
  11. Deuteronomy 11:5 tn See note on these same words in v. 3.
  12. Deuteronomy 11:6 sn Dathan and Abiram. These two (along with others) had challenged Moses’ leadership in the desert with the result that the earth beneath them opened up and they and their families disappeared (Num 16:1-3, 31-35).
  13. Deuteronomy 11:6 tn Or “the descendant of Reuben”; Heb “son of Reuben.”
  14. Deuteronomy 11:6 tn Heb “in the midst of all Israel” (so KJV, ASV, NRSV); NASB “among all Israel.” In the Hebrew text these words appear at the end of the verse, but they are logically connected with the verbs. To make this clear the translation places the phrase after the first verb.
  15. Deuteronomy 11:6 tn Heb “their houses,” referring to all who lived in their household. Cf. KJV, ASV, NASB, NIV, NRSV, NLT “households.”
  16. Deuteronomy 11:6 tn Heb “and all the substance which was at their feet.”
  17. Deuteronomy 11:7 tn On the addition of these words in the translation see note on “They did not see” in v. 3.
  18. Deuteronomy 11:8 tn Heb “the commandment.” The singular מִצְוָה (mitsvah, “commandment”) speaks here as elsewhere of the whole corpus of covenant stipulations in Deuteronomy (cf. 6:1, 25; 7:11; 8:1).
  19. Deuteronomy 11:8 tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in vv. 13, 27).
  20. Deuteronomy 11:8 tn Heb “which you are crossing over there to possess it.”
  21. Deuteronomy 11:9 tn Heb “fathers” (also in v. 21).
  22. Deuteronomy 11:10 tn Heb “you are going there to possess it”; NASB “into which you are about to cross to possess it”; NRSV “that you are crossing over to occupy.”
  23. Deuteronomy 11:10 tn Heb “with your foot” (so NASB, NLT). There is a two-fold significance to this phrase. First, Egypt had no rain so water supply depended on human efforts at irrigation. Second, the Nile was the source of irrigation waters but those waters sometimes had to be pumped into fields and gardens by foot-power, perhaps the kind of machinery (Arabic shaduf) still used by Egyptian farmers (see C. Aldred, The Egyptians, 181). Nevertheless, the translation uses “by hand,” since that expression is the more common English idiom for an activity performed by manual labor.
  24. Deuteronomy 11:11 tn Heb “which you are crossing over there to possess it.”
  25. Deuteronomy 11:11 tn Heb “rain of heaven.”
  26. Deuteronomy 11:12 tn Heb “seeks.” The statement reflects the ancient belief that God (Baal in Canaanite thinking) directly controlled storms and rainfall.
  27. Deuteronomy 11:12 tn Heb “the eyes of the Lord your God are continually on it” (so NIV); NASB, NRSV “always on it.” sn Constantly attentive to it. This attention to the land by the Lord is understandable in light of the centrality of the land in the Abrahamic covenant (cf. Gen 12:1, 7; 13:15; 15:7, 16, 18; 17:8; 26:3).
  28. Deuteronomy 11:12 sn From the beginning to the end of the year. This refers to the agricultural year that was marked by the onset of the heavy rains, thus the autumn. See note on the phrase “the former and the latter rains” in v. 14.
  29. Deuteronomy 11:13 tn Heb “if hearing, you will hear.” The Hebrew text uses the infinitive absolute to emphasize the verbal idea. The translation renders this emphasis with the word “close.”
  30. Deuteronomy 11:13 tn Again, the Hebrew term אָהֵב (ʾahev) draws attention to the reciprocation of divine love as a condition or sign of covenant loyalty (cf. Deut 6:5).
  31. Deuteronomy 11:13 tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.
  32. Deuteronomy 11:14 tn The words “he promises” do not appear in the Hebrew text but are needed in the translation to facilitate the transition from the condition (v. 13) to the promise and make it clear that the Lord is speaking the words of vv. 14-15.
  33. Deuteronomy 11:14 tn Heb “the rain of your land.” In this case the genitive (modifying term) indicates the recipient of the rain.
  34. Deuteronomy 11:14 sn The autumn and the spring rains. The “former” (יוֹרֶה, yoreh) and “latter” (מַלְקוֹשׁ, malqosh) rains come in abundance respectively in September/October and March/April. Planting of most crops takes place before the former rains fall and the harvests follow the latter rains.
  35. Deuteronomy 11:15 tn Heb “grass in your field.”
  36. Deuteronomy 11:16 tn Heb “Watch yourselves lest your heart turns and you turn aside and serve other gods and bow down to them.”
  37. Deuteronomy 11:17 tn Heb “will become hot”; KJV, NASB, NRSV “will be kindled”; NAB “will flare up”; NIV, NLT “will burn.”
  38. Deuteronomy 11:17 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
  39. Deuteronomy 11:17 tn Or “be destroyed”; NAB, NIV “will soon perish.”
  40. Deuteronomy 11:17 tn Heb “the Lord.” See note on “he” in 11:4.
  41. Deuteronomy 11:18 tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.
  42. Deuteronomy 11:18 tn On the Hebrew term טוֹטָפֹת (totafot, “reminders”), cf. Deut 6:4-9.
  43. Deuteronomy 11:19 tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”
  44. Deuteronomy 11:21 tn Heb “like the days of the heavens upon the earth,” that is, forever.
  45. Deuteronomy 11:22 tn Heb “this commandment.” See note at Deut 5:30.
  46. Deuteronomy 11:22 tn Heb “commanding you to do it.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation and “to do it” has been left untranslated.
  47. Deuteronomy 11:22 tn Heb “walk in all his ways” (so KJV, NIV); TEV “do everything he commands.”
  48. Deuteronomy 11:23 tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
  49. Deuteronomy 11:24 tn Heb “the sole of your foot walks.” The placing of the foot symbolizes conquest and dominion, especially on land or on the necks of enemies (cf. Deut 1:36; Ps 7:13; Isa 63:3 Hab 3:19; Zech 9:13). See E. H. Merrill, NIDOTTE 1:992.
  50. Deuteronomy 11:24 tn Heb “the after sea,” that is, the sea behind one when one is facing east, which is the normal OT orientation. Cf. ASV “the hinder sea.”
  51. Deuteronomy 11:26 sn A blessing and a curse. Every extant treaty text of the late Bronze Age attests to a section known as the “blessings and curses,” the former for covenant loyalty and the latter for covenant breach. Blessings were promised rewards for obedience; curses were threatened judgments for disobedience. In the Book of Deuteronomy these are fully developed in 27:1-28:68. Here Moses adumbrates the whole by way of anticipation.
  52. Deuteronomy 11:27 tn Heb “listen to,” that is, obey.
  53. Deuteronomy 11:28 tn Heb “do not listen to,” that is, do not obey.
  54. Deuteronomy 11:28 tn Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
  55. Deuteronomy 11:28 tn Heb “am commanding” (so NASB, NRSV).
  56. Deuteronomy 11:28 tn Heb “walk after”; NIV “by following”; NLT “by worshiping.” This is a violation of the first commandment, the most serious of the covenant violations (Deut 5:6-7).
  57. Deuteronomy 11:29 sn Mount Gerizim…Mount Ebal. These two mountains are near the ancient site of Shechem and the modern city of Nablus. The valley between them is like a great amphitheater with the mountain slopes as seating sections. The place was sacred because it was there that Abraham pitched his camp and built his first altar after coming to Canaan (Gen 12:6). Jacob also settled at Shechem for a time and dug a well from which Jesus once requested a drink of water (Gen 33:18-20; John 4:5-7). When Joshua and the Israelites finally brought Canaan under control they assembled at Shechem as Moses commanded and undertook a ritual of covenant reaffirmation (Josh 8:30-35; 24:1, 25). Half the tribes stood on Mt. Gerizim and half on Mt. Ebal and in antiphonal chorus pledged their loyalty to the Lord before Joshua and the Levites who stood in the valley below (Josh 8:33; cf. Deut 27:11-13).
  58. Deuteronomy 11:30 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
  59. Deuteronomy 11:30 sn Gilgal. From a Hebrew verb root גָּלַל (galal, “to roll”) this place name means “circle” or “rolling,” a name given because God had “rolled away the reproach of Egypt from you” (Josh 5:9). It is perhaps to be identified with Khirbet el-Metjir, 1.2 mi (2 km) northeast of OT Jericho.
  60. Deuteronomy 11:30 tc The MT plural “oaks” (אֵלוֹנֵי, ʾeloney) should probably be altered (with many Greek texts) to the singular “oak” (אֵלוֹן, ʾelon; cf. NRSV) in line with the only other occurrence of the phrase (Gen 12:6). The Syriac, Tg. Ps.-J. read mmrʾ, confusing this place with the “oaks of Mamre” near Hebron (Gen 13:18). Smr also appears to confuse “Moreh” with “Mamre” (reading mwrʾ, a combined form), adding the clarification mwl shkm (“near Shechem”) apparently to distinguish it from Mamre near Hebron.
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Ecclesiastes 4
New International Version - UK

Oppression, toil, friendlessness

4 Again I looked and saw all the oppression that was taking place under the sun:

I saw the tears of the oppressed –
    and they have no comforter;
power was on the side of their oppressors –
    and they have no comforter.
2 And I declared that the dead,
    who had already died,
are happier than the living,
    who are still alive.
3 But better than both
    is the one who has never been born,
who has not seen the evil
    that is done under the sun.

4 And I saw that all toil and all achievement spring from one person’s envy of another. This too is meaningless, a chasing after the wind.

5 Fools fold their hands
    and ruin themselves.
6 Better one handful with tranquillity
    than two handfuls with toil
    and chasing after the wind.

7 Again I saw something meaningless under the sun:

8 there was a man all alone;
    he had neither son nor brother.
There was no end to his toil,
    yet his eyes were not content with his wealth.
‘For whom am I toiling,’ he asked,
    ‘and why am I depriving myself of enjoyment?’
This too is meaningless –
    a miserable business!

9 Two are better than one,
    because they have a good return for their labour:
10 if either of them falls down,
    one can help the other up.
But pity anyone who falls
    and has no one to help them up.
11 Also, if two lie down together, they will keep warm.
    But how can one keep warm alone?
12 Though one may be overpowered,
    two can defend themselves.
A cord of three strands is not quickly broken.

Advancement is meaningless

13 Better a poor but wise youth than an old but foolish king who no longer knows how to heed a warning. 14 The youth may have come from prison to the kingship, or he may have been born in poverty within his kingdom. 15 I saw that all who lived and walked under the sun followed the youth, the king’s successor. 16 There was no end to all the people who were before them. But those who came later were not pleased with the successor. This too is meaningless, a chasing after the wind.

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Ecclesiastes 4
New English Translation

Evil Oppression on Earth

4 So[a] I again considered[b] all the oppression[c] that continually occurs[d] on earth.[e]
This is what I saw:[f]
The oppressed[g] were in tears,[h] but no one was comforting them;
no one delivers[i] them from the power of their oppressors.[j]
2 So I considered[k] those who are dead and gone[l]
more fortunate than those who are still alive.[m]
3 But better than both is the one who has not been born[n]
and has not seen the evil things that are done on earth.[o]

Labor Motivated by Envy

4 Then I considered[p] all the skillful work[q] that is done:
Surely it is nothing more than[r] competition[s] between one person and another.[t]
This also is profitless—like[u] chasing the wind.
5 The fool folds his hands and does no work,[v]
so he has nothing to eat but his own flesh.[w]
6 Better is one handful with some rest
than two hands full of toil[x] and chasing the wind.

Labor Motivated by Greed

7 So[y] I again considered[z] another[aa] futile thing on earth:[ab]
8 A man who is all alone with no companion,[ac]
he has no children nor siblings;[ad]
yet there is no end to all his toil,
and he[ae] is never satisfied with riches.
He laments,[af] “For whom am I toiling and depriving myself[ag] of pleasure?”[ah]
This also is futile and a burdensome task![ai]

Labor is Beneficial When Its Rewards Are Shared

9 Two people are better than one,
because they can reap[aj] more benefit[ak] from their labor.
10 For if they fall, one will help his companion up,
but pity[al] the person who falls down and has no one to help him up.
11 Furthermore, if two lie down together, they can keep each other warm,
but how can one person keep warm by himself?
12 Although an assailant may overpower[am] one person,
two can withstand him.
Moreover, a three-stranded cord is not quickly broken.

Labor Motivated by Prestige Seeking

13 A poor but wise youth is better than an old and foolish king
who no longer knows how to receive advice.
14 For he came out of prison[an] to become king,
even though he had been born poor in what would become his[ao] kingdom.
15 I considered all the living who walk on earth,[ap]
as well as the successor[aq] who would arise[ar] in his place.
16 There is no end to all the people[as] nor to the past generations,[at]
yet future generations[au] will not rejoice in him.
This also is profitless and like[av] chasing the wind.

Footnotes

  1. Ecclesiastes 4:1 tn The prefixed vav on וְשַׁבְתִּי (veshavti, vav plus perfect first person common singular from שׁוּב, shuv, “to turn”) might be: (1) introductory (and left untranslated): “I observed again”; (2) consequence of preceding statement: “So I observed again”; or (3) continuation of preceding statement: “And I observed again.”sn This section is closely related to the preceding: Qoheleth’s observation of oppression (4:1-3) links back to his previous observation of oppression and injustice (3:16). It stands in stark contrast with his admonition for man to enjoy life on earth as the reward for one’s work (3:22). Now, Qoheleth turns his attention to consider the sorry fate of those who are not able to enjoy life on earth and their work because of oppression (4:1-3), over-obsessive competitiveness (4:4-6), and loneliness (4:7-12).
  2. Ecclesiastes 4:1 tn Heb “I turned and I saw.” The phrase וָאֶרְאֶה…וְשַׁבְתִּי (veshavti…vaʾerʾeh, “I turned and I saw”) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb וְשַׁבְתִּי (vav plus perfect first person common singular from שׁוּב “to turn”) is used idiomatically to denote repetition: “to return and do” = “to do again” (e.g., Gen 26:18; 30:31; 43:2) or “to do repeatedly” (e.g., Lam 3:3); see HALOT 1430 s.v. שׁוב 5; BDB 998 s.v. שׁוּב 8; GKC 386 §120.e: “I observed again” or “I repeatedly observed.” On the other hand, the shift from the perfect וְשַׁבְתִּי to the preterite וָאֶרְאֶה (vav plus Qal preterite first person common singular from רָאָה, raʾah, “to see”) might indicate a purpose clause: “I turned [my mind] to consider.” The preterite וָאֶרְאֶה follows the perfect וְשַׁבְתִּי. When a wayyiqtol form (vav plus preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (“I turned and considered” as hendiadys for “I observed again” or “I repeatedly observed”) or past telic action (“I turned [my mind] to consider”). See IBHS 554-55 §33.3.1a.
  3. Ecclesiastes 4:1 tn Heb “all the oppressions” or “all the oppression”; alternately, “all the various kinds of oppression.” The term עֹשֶׁק (ʿosheq) denotes “oppression,” e.g., Jer 6:6; 22:17; Ezek 18:18; 22:7, 12, 29; Pss 73:8; 119:134 (see HALOT 897 s.v. עֹשֶׁק 1; BDB 799 s.v. עֹשֶׁק 1). It occurs several times in the book, always in reference to personal rather than national oppression (4:1; 5:8 ET [5:7 HT]; 7:7). The noun הָעֲשֻׁקִים (haʿashuqim) is plural and articular (Heb “the oppressions”). The article indicates a generic class (“oppression”). The plural may be classified in one of two ways: (1) a plural of number, which refers to specific kinds of oppression that occur on earth: “the various kinds of oppression”; (2) an abstract plural, which is used to refer to abstract concepts: “the oppression”; or (3) a plural of intensity, which describes the oppression at hand as particularly grievous: “awful oppression” or “severe oppression.” The LXX renders it as a plural of number: συκοφαντίας (sukophantias, “oppressions”), as does the Vulgate. Most English versions treat it as a plural of number: “the oppressions” (KJV, ASV, NAB, RSV, NRSV, MLB, YLT); however, a few treat it as an abstract plural: “the oppression” (NJPS, NIV, Moffatt).
  4. Ecclesiastes 4:1 tn Heb “is done.” The term נַעֲשִׂים (naʿasim, Niphal participle mpl from עָשַׂה, ʿasah, “to do”) is a probably a verbal use of the participle rather than a substantival use (NEB “all the acts of oppression”). This verbal use of the participle depicts durative or universal gnomic action. It emphasizes the lamentable continuity of oppression throughout human history. The English versions translate it variously: “[all the oppressions that] are done” (KJV, ASV, Douay, YLT), “[all the oppression] that goes on” (NJPS, Moffatt), “[all the oppressions] that are practiced” (RSV, NRSV), “[all the oppressions] that occur” (MLB), “[all the acts of oppression] which were being done” (NASB), “[all the oppressions] that take place” (NAB), “[all the oppression] that was taking place” (NIV).
  5. Ecclesiastes 4:1 tn Heb “under the sun.”
  6. Ecclesiastes 4:1 tn Heb “and behold.” The deictic particle וְהִנֵּה (vehinneh, “and behold!”) often occurs after verbs of perceiving, such as רָאָה, raʾah, “to see” (e.g., Gen 19:28; 22:13; Exod 3:2; Lev 13:8). It introduces the content of what the character or speaker saw (HALOT 252 s.v. הִנֵּה 8). It is used for rhetorical emphasis, to draw attention to the following statement (e.g., Gen 1:29; 17:20; Num 22:32; Job 1:19; cf. HALOT 252 s.v. 5). It often introduces something surprising or unexpected (e.g., Gen 29:6; Num 25:6; cf. HALOT 252 s.v. 6).
  7. Ecclesiastes 4:1 tn The term הָעֲשֻׁקִים (haʿashuqim, Qal passive participle masculine participle of עָשַׁק, ʿashaq, “to oppress”) is a passive form, emphasizing that they are the objects of oppression at the hands of their oppressors. The participle functions as a noun, emphasizing the durative aspect of their condition and that this was the singular most characteristic attribute of this group of people: Their lives were marked by oppression.
  8. Ecclesiastes 4:1 tn Heb “the tear of the oppressed.” Alternately, “the oppressed [were in] tears.” The singular noun דִּמְעָה (dimʿah, “tear”) is used as a collective for “tears” (2 Kgs 20:5; Isa 16:9; 25:8; 38:5; Jer 8:23 HT [9:1 ET]; 9:7 HT [9:18 ET]; 13:17; 14:17; 31:16; Ezek 24:16; Mal 2:13; Pss 6:7; 39:13; 42:4; 56:9; 80:6; 116:8; 126:5; Lam 1:2; 2:18; Eccl 4:1); see HALOT 227 s.v. דִּמְעָה; BDB 199 s.v. דִּמְעָה. It is often used in reference to lamentation over calamity, distress, or oppression (e.g., Ps 6:7; Lam 1:2; 2:11; Jer 9:17; 13:17; 14:17). The LXX translated it as singular δάκρουν (dakroun, “the tear”); however, the Vulgate treated it as a collective (“the tears”). Apart from the woodenly literal YLT (“the tear”), the major English versions render this as a collective: “the tears” or “tears” (KJV, ASV, NEB, NAB, NASB, RSV, NRSV, NJPS, MLB, NIV). The term דִּמְעָה functions as a metonymy of association for “weeping” (e.g., Isa 16:9; Jer 8:23 HT [9:1 ET]): “the oppressed [were weeping with] tears.” The genitive construct דִּמְעַת הָעֲשֻׁקִים (dimʿat haʿashuqim, literally, “tear of the oppressed”) is a subjective genitive construction, that is, the oppressed are weeping. The singular דִּמְעָה (dimʿah, “tear”) is used as a collective for “tears.” This entire phrase, however, is still given a woodenly literal translation by most English versions: “the tears of the oppressed” (NEB, NAB, ASV, NASB, RSV, NRSV, MLB, NIV, NJPS). Some paraphrases attempt to fill out the meaning, e.g., “the oppressed were in tears” (Moffatt).
  9. Ecclesiastes 4:1 tn Heb “comforts.” The verb נָחַם (nakham, “to comfort”) is used as a metonymy of effect (i.e., comfort) for cause (i.e., deliverance), e.g., it is used in parallelism with גָאַל (gaʾal, “to deliver”) in Isa 52:9 (see E. W. Bullinger, Figures of Speech, 560-67).
  10. Ecclesiastes 4:1 tn Heb “from the hand of their oppressors is power.”
  11. Ecclesiastes 4:2 tn The verb שָׁבַח (shavakh) has a two-fold range of meaning: (1) “to praise; to laud”; and (2) “to congratulate” (HALOT 1387 s.v. I שׁבח; BDB 986 s.v. II שָׁבַח). The LXX translated it as ἐπῄνεσα (epēnesa, “I praised”). The English versions reflect the range of possible meanings: “praised” (KJV, ASV, Douay); “congratulated” (MLB, NASB); “declared/judged/accounted/thought…fortunate/happy” (NJPS, NEB, NIV, RSV, NRSV, NAB).
  12. Ecclesiastes 4:2 tn Heb “the dead who had already died.”
  13. Ecclesiastes 4:2 tn Heb “the living who are alive.”
  14. Ecclesiastes 4:3 tn The word “born” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  15. Ecclesiastes 4:3 tn Heb “under the sun.”
  16. Ecclesiastes 4:4 tn Heb “saw.”
  17. Ecclesiastes 4:4 tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ʾet kol ʿamal veʾet kol kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”
  18. Ecclesiastes 4:4 tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  19. Ecclesiastes 4:4 tn The noun קִנְאַה (qinʾah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zēlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt).
  20. Ecclesiastes 4:4 tn Heb “a man above his neighbor.”
  21. Ecclesiastes 4:4 tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  22. Ecclesiastes 4:5 tn Heb “the fool folds his hands.” The Hebrew idiom means that he does not work (e.g., Prov 6:10; 24:33). In the translation the words “and does no work” (which do not appear in the Hebrew text) have been supplied following the idiom to clarify what is meant.
  23. Ecclesiastes 4:5 tn Heb “and eats his own flesh.” Most English versions render the idiom literally: “and eats/consumes his flesh” (KJV, AS, NASB, NAB, RSV, NRSV, NJPS). However, a few versions attempt to explain the idiom: “and lets life go to ruin” (Moffatt), “and wastes away” (NEB), “and ruins himself” (NIV).
  24. Ecclesiastes 4:6 sn Qoheleth lists three approaches to labor: (1) the competitive workaholic in 4:4, (2) the impoverished sluggard in 4:5, and (3) the contented laborer in 4:6. The balanced approach rebukes the two extremes.
  25. Ecclesiastes 4:7 tn The prefixed vav on וְשַׁבְתִּי (veshavti, vav + perfect first person common singular from שׁוּב, shuv, “to turn”) might be: (1) introductory (and left untranslated): “I observed again…”; (2) consequence of preceding statement: “So I observed again…”; or (3) continuation of preceding statement: “And I observed again….”
  26. Ecclesiastes 4:7 tn Heb “I turned and I saw…”; or “I again considered.” The Hebrew phrase וָאֶרְאֶה…וְשַׁבְתִּי (veshavti…vaʾerʾeh, “I turned and I saw”) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb שׁוּב (shuv, “to turn”) is used idiomatically to denote repetition: “to return and do” = “to do again” (e.g., Gen 26:18; 30:31; 43:2) or “to do repeatedly” (e.g., Lam 3:3); see HALOT 1430 s.v. שׁוב 5; BDB 998 s.v. שׁוּב 8; GKC 386 §120.e: “I observed again” or “I repeatedly observed.” On the other hand, the shift from the perfect וְשַׁבְתִּי (vav plus perfect first person common singular from שׁוּב, “to turn”) to the preterite וָאֶרְאֶה (vav plus Qal preterite first person common singular from רָאָה, raʾah, “to see”) might indicate a purpose clause: “I turned [my mind] to consider….” The preterite וָאֶרְאֶה follows the perfect וְשַׁבְתִּי. When a wayyiqtol form (vav plus preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (“I turned and considered…” as hendiadys for “I observed again” or “I repeatedly observed”) or past telic action (“I turned [my mind] to consider…”). See IBHS 554-55 §33.3.1a.
  27. Ecclesiastes 4:7 tn The word “another” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  28. Ecclesiastes 4:7 tn Heb “under the sun.”
  29. Ecclesiastes 4:8 tn Heb “There is one and there is not a second.”
  30. Ecclesiastes 4:8 tn Heb “son nor brother.” The terms “son” and “brother” are examples of synecdoche of specific (species) for the general (genus). The term “son” is put for offspring, and “brother” for siblings (e.g., Prov 10:1).
  31. Ecclesiastes 4:8 tn Heb “his eye.” The term “eye” is a synecdoche of part (i.e., the eye) for the whole (i.e., the whole person); see E. W. Bullinger, Figures of Speech, 647.
  32. Ecclesiastes 4:8 tn The phrase “he laments” is not in the Hebrew text, but is supplied in the translation for clarity. The direct discourse (“For whom am I toiling and depriving myself of pleasure?”) is not introduced with an introductory structure. As in the LXX, some translations suggest that these words are spoken by a lonely workaholic, e.g., “He says…” (NAB, NEB, ASV, NIV, NRSV). Others suggest that this is a question that he never asks himself, e.g., “Yet he never asks himself…” (KJV, RSV, MLB, YLT, Douay, NASB, Moffatt).
  33. Ecclesiastes 4:8 tn Heb “my soul.”
  34. Ecclesiastes 4:8 tn This rhetorical question is an example of negative affirmation, that is, it expects a negative answer: “No one!” (see E. W. Bullinger, Figures of Speech, 949-51).
  35. Ecclesiastes 4:8 tn The adjective רָע (raʿ, “evil”) here means “misfortune” (HALOT 1263 s.v. רָעָה 4) or “injustice, wrong” (HALOT 1262 s.v. רָעָה 2.b). The phrase עִנְיַן רָע (ʿinyan raʿ, “unhappy business; rotten business; grievous task”) is used only in Ecclesiastes (1:13; 2:23, 26; 3:10; 4:8; 5:2, 13; 8:16). It is parallel with הֶבֶל (hevel, “futile”) in 4:8, and describes a “grave misfortune” in 5:13. The noun עִנְיַן (ʿinyan, “business”) refers to something that keeps a person occupied or busy: “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). The related verb עָנָה (ʿanah) means “to be occupied; to be busy with (ב, bet),” e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. II עָנָה). The noun is from the Aramaic loanword עִנְיָנָא (ʿinyanaʾ, “concern; care.” The verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry; to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854 s.v. III ענה). HALOT 857 s.v. עִנְיָן renders the phrase as “unhappy business” here. The phrase עִנְיַן רָע, is treated creatively by English versions: KJV, ASV “sore travail”; YLT “sad travail”; Douay “grievous vexation”; RSV, NRSV, NJPS “unhappy business”; NEB, Moffatt “sorry business”; NIV “miserable business”; NAB “worthless task”; NASB “grievous task”; MLB “sorry situation”; NLT “depressing.”
  36. Ecclesiastes 4:9 tn Heb “they have.”
  37. Ecclesiastes 4:9 tn Heb “a good reward.”
  38. Ecclesiastes 4:10 tn Heb “woe to him.”
  39. Ecclesiastes 4:12 tn The verbal root תָּקַף (taqaf) means “to overpower; to prevail over” e.g., Job 14:20; 15:24; Eccl 4:12; 6:10 (HALOT 1786 s.v. תקף).
  40. Ecclesiastes 4:14 tn Heb “came from the house of bonds.”
  41. Ecclesiastes 4:14 tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the third person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bemalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.
  42. Ecclesiastes 4:15 tn Heb “under the sun.”
  43. Ecclesiastes 4:15 tn Heb “the second youth.” It is not clear whether “the second” (הַשֵּׁנִי, hasheni) refers to the young man who succeeds the old king or a second youthful successor.
  44. Ecclesiastes 4:15 tn The verb עָמַד (ʿamad, “to stand”) may denote “to arise; to appear; to come on the scene” (e.g., Ps 106:30; Dan 8:22, 23; 11:2-4; 12:1; Ezra 2:63; Neh 7:65); cf. BDB 764 s.v. עָמַד 6.a; HALOT 840 s.v. עמד 1.a.
  45. Ecclesiastes 4:16 tn Heb “the people.” The term עַם (ʿam, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2).
  46. Ecclesiastes 4:16 tn Heb “those who were before them.”
  47. Ecclesiastes 4:16 tn Heb “those coming after.” The Hebrew term הָאַחֲרוֹנִים (haʾakharonim, “those coming after”) is derived from the preposition אַחַר (ʾakhar, “behind”). When used in reference to time, it refers to future generations (e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 1:11; 4:16); cf. HALOT 36 s.v. אַחַר B.3; BDB 30 s.v. אַחַר 2.b).
  48. Ecclesiastes 4:16 tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.
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Acts 1
New International Version - UK

Jesus taken up into heaven

1 In my former book, Theophilus, I wrote about all that Jesus began to do and to teach 2 until the day he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles he had chosen. 3 After his suffering, he presented himself to them and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God. 4 On one occasion, while he was eating with them, he gave them this command: ‘Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. 5 For John baptised with[a] water, but in a few days you will be baptised with[b] the Holy Spirit.’

6 Then they gathered round him and asked him, ‘Lord, are you at this time going to restore the kingdom to Israel?’

7 He said to them: ‘It is not for you to know the times or dates the Father has set by his own authority. 8 But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.’

9 After he said this, he was taken up before their very eyes, and a cloud hid him from their sight.

10 They were looking intently up into the sky as he was going, when suddenly two men dressed in white stood beside them. 11 ‘Men of Galilee,’ they said, ‘why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.’

Matthias chosen to replace Judas

12 Then the apostles returned to Jerusalem from the hill called the Mount of Olives, a Sabbath day’s walk[c] from the city. 13 When they arrived, they went upstairs to the room where they were staying. Those present were Peter, John, James and Andrew; Philip and Thomas, Bartholomew and Matthew; James son of Alphaeus and Simon the Zealot, and Judas son of James. 14 They all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers.

15 In those days Peter stood up among the believers (a group numbering about a hundred and twenty) 16 and said, ‘Brothers and sisters,[d] the Scripture had to be fulfilled in which the Holy Spirit spoke long ago through David concerning Judas, who served as guide for those who arrested Jesus. 17 He was one of our number and shared in our ministry.’

18 (With the payment he received for his wickedness, Judas bought a field; there he fell headlong, his body burst open and all his intestines spilled out. 19 Everyone in Jerusalem heard about this, so they called that field in their language Akeldama, that is, Field of Blood.)

20 ‘For,’ said Peter, ‘it is written in the Book of Psalms:

‘“May his place be deserted;
    let there be no one to dwell in it,”[e]

and,

‘“May another take his place of leadership.”[f]

21 Therefore it is necessary to choose one of the men who have been with us the whole time the Lord Jesus was living among us, 22 beginning from John’s baptism to the time when Jesus was taken up from us. For one of these must become a witness with us of his resurrection.’

23 So they nominated two men: Joseph called Barsabbas (also known as Justus) and Matthias. 24 Then they prayed, ‘Lord, you know everyone’s heart. Show us which of these two you have chosen 25 to take over this apostolic ministry, which Judas left to go where he belongs.’ 26 Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles.

Footnotes

  1. Acts 1:5 Or in
  2. Acts 1:5 Or in
  3. Acts 1:12 That is, about 5/8 mile or about 1 kilometre
  4. Acts 1:16 The Greek word for brothers and sisters (adelphoi) refers here to believers, both men and women, as part of God’s family; also in 6:3; 11:29; 12:17; 16:40; 18:18, 27; 21:7, 17; 28:14, 15.
  5. Acts 1:20 Psalm 69:25
  6. Acts 1:20 Psalm 109:8
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Acts 1
New English Translation

Jesus Ascends to Heaven

1 I wrote[a] the former[b] account,[c] Theophilus,[d] about all that Jesus began to do and teach 2 until the day he was taken up to heaven,[e] after he had given orders[f] by[g] the Holy Spirit to the apostles he had chosen. 3 To the same apostles[h] also, after his suffering,[i] he presented himself alive with many convincing proofs. He was seen by them over a forty-day period[j] and spoke about matters concerning the kingdom of God.[k] 4 While he was with them,[l] he declared,[m] “Do not leave Jerusalem, but wait there[n] for what my[o] Father promised,[p] which you heard about from me.[q] 5 For[r] John baptized with water, but you[s] will be baptized with the Holy Spirit not many days from now.”

6 So when they had gathered together, they began to ask him,[t] “Lord, is this the time when you are restoring the kingdom to Israel?” 7 He told them, “You are not permitted to know[u] the times or periods that the Father has set by his own authority. 8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts[v] of the earth.” 9 After[w] he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 10 As[x] they were still staring into the sky while he was going, suddenly[y] two men in white clothing stood near them 11 and said, “Men of Galilee, why do you stand here[z] looking up into the sky? This same Jesus who has been taken up from you into heaven[aa] will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

12 Then they returned to Jerusalem from the mountain[ab] called the Mount of Olives[ac] (which is near Jerusalem, a Sabbath day’s journey[ad] away). 13 When[ae] they had entered Jerusalem,[af] they went to the upstairs room where they were staying. Peter[ag] and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there.[ah] 14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers.[ai] 15 In those days[aj] Peter stood up among the believers[ak] (a gathering of about 120 people) and said, 16 “Brothers,[al] the scripture had to be fulfilled that the Holy Spirit foretold through[am] David concerning Judas—who became the guide for those who arrested Jesus— 17 for he was counted as one of us and received a share in this ministry.”[an] 18 (Now this man Judas[ao] acquired a field with the reward of his unjust deed,[ap] and falling headfirst[aq] he burst open in the middle and all his intestines[ar] gushed out. 19 This[as] became known to all who lived in Jerusalem, so that in their own language[at] they called that field[au] Hakeldama, that is, “Field of Blood.”) 20 “For it is written in the book of Psalms, ‘Let his house become deserted,[av] and let there be no one to live in it,’[aw] and ‘Let another take his position of responsibility.’[ax] 21 Thus one of the men[ay] who have accompanied us during all the time the Lord Jesus associated with[az] us, 22 beginning from his baptism by John until the day he[ba] was taken up from us—one of these must become a witness of his resurrection together with us.” 23 So they[bb] proposed two candidates:[bc] Joseph called Barsabbas (also called Justus) and Matthias. 24 Then they prayed,[bd] “Lord, you know the hearts of all. Show us which one of these two you have chosen 25 to assume the task[be] of this service[bf] and apostleship from which Judas turned aside[bg] to go to his own place.”[bh] 26 Then[bi] they cast lots for them, and the one chosen was Matthias;[bj] so he was counted with the eleven apostles.[bk]

Footnotes

  1. Acts 1:1 tn Or “produced,” Grk “made.”
  2. Acts 1:1 tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prōtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here—the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
  3. Acts 1:1 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.
  4. Acts 1:1 tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (ō) is unemphatic, following more the classical idiom (see ExSyn 69).
  5. Acts 1:2 tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.
  6. Acts 1:2 tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilamenos) as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).
  7. Acts 1:2 tn Or “through.”
  8. Acts 1:3 tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.
  9. Acts 1:3 sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.
  10. Acts 1:3 tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.
  11. Acts 1:3 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
  12. Acts 1:4 tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizō): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomenos), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.
  13. Acts 1:4 tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).
  14. Acts 1:4 tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).
  15. Acts 1:4 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
  16. Acts 1:4 tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).
  17. Acts 1:4 tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.
  18. Acts 1:5 tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.
  19. Acts 1:5 tn The pronoun is plural in Greek.
  20. Acts 1:6 tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (ērōtōn) has been translated as an ingressive imperfect.
  21. Acts 1:7 tn Grk “It is not for you to know.”
  22. Acts 1:8 tn Or “to the ends.”
  23. Acts 1:9 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  24. Acts 1:10 tn Grk “And as.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  25. Acts 1:10 tn Grk “behold.”
  26. Acts 1:11 tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.
  27. Acts 1:11 tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (eis ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.
  28. Acts 1:12 tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).
  29. Acts 1:12 sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
  30. Acts 1:12 sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).
  31. Acts 1:13 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  32. Acts 1:13 tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).
  33. Acts 1:13 sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.
  34. Acts 1:13 tn The words “were there” are not in the Greek text, but are implied.
  35. Acts 1:14 sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.
  36. Acts 1:15 tn Grk “And in those days.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  37. Acts 1:15 tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).
  38. Acts 1:16 tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andres adelphoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point—eleven minus the speaker, Peter) mentioned by name in v. 13.
  39. Acts 1:16 tn Grk “foretold by the mouth of.”
  40. Acts 1:17 tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lanchanō) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”
  41. Acts 1:18 tn The referent of “this man” (Judas) was specified in the translation for clarity.
  42. Acts 1:18 tn Traditionally, “with the reward of his wickedness.”
  43. Acts 1:18 tn Traditionally, “falling headlong.”
  44. Acts 1:18 tn Or “all his bowels.”
  45. Acts 1:19 tn Grk “And this.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  46. Acts 1:19 sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.
  47. Acts 1:19 tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.
  48. Acts 1:20 tn Or “uninhabited” or “empty.”
  49. Acts 1:20 sn A quotation from Ps 69:25.
  50. Acts 1:20 tn Or “Let another take his office.”sn A quotation from Ps 109:8.
  51. Acts 1:21 tn The Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.
  52. Acts 1:21 tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”
  53. Acts 1:22 tn Here the pronoun “he” refers to Jesus.
  54. Acts 1:23 tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.
  55. Acts 1:23 tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.
  56. Acts 1:24 tn Grk “And praying, they said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  57. Acts 1:25 tn Grk “to take the place.”
  58. Acts 1:25 tn Or “of this ministry.”
  59. Acts 1:25 tn Or “the task of this service and apostleship which Judas ceased to perform.”
  60. Acts 1:25 sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.
  61. Acts 1:26 tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
  62. Acts 1:26 tn Grk “and the lot fell on Matthias.”
  63. Acts 1:26 tn Or “he was counted as one of the apostles along with the eleven.”
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