Discovery BoxGenesis 17:11
Context17:11 You must circumcise the flesh of your foreskins. This will be a reminder 1 of the covenant between me and you.
Joshua 5:2-9
Context5:2 At that time the Lord told Joshua, “Make flint knives and circumcise the Israelites once again.” 2 5:3 So Joshua made flint knives and circumcised the Israelites on the Hill of the Foreskins. 3 5:4 This is why Joshua had to circumcise them: All the men old enough to fight when they left Egypt died on the journey through the desert after they left Egypt. 4 5:5 Now 5 all the men 6 who left were circumcised, but all the sons 7 born on the journey through the desert after they left Egypt were uncircumcised. 5:6 Indeed, for forty years the Israelites traveled through the desert until all the men old enough to fight when they left Egypt, the ones who had disobeyed the Lord, died off. 8 For the Lord had sworn a solemn oath to them that he would not let them see the land he had sworn on oath to give them, 9 a land rich in 10 milk and honey. 5:7 He replaced them with their sons, 11 whom Joshua circumcised. They were uncircumcised; their fathers had not circumcised them along the way. 5:8 When all the men 12 had been circumcised, they stayed there in the camp until they had healed. 5:9 The Lord said to Joshua, “Today I have taken away 13 the disgrace 14 of Egypt from you.” So that place is called Gilgal 15 even to this day.
Joshua 5:1
Context5:1 When all the Amorite kings on the west side of the Jordan and all the Canaanite kings along the seacoast heard how the Lord had dried up the water of the Jordan before the Israelites while they 16 crossed, they lost their courage and could not even breathe for fear of the Israelites. 17
Joshua 14:6
Context14:6 The men of Judah approached Joshua in Gilgal, and Caleb son of Jephunneh the Kenizzite said to him, “You know what the Lord said about you and me to Moses, the man of God, at Kadesh Barnea. 18
Joshua 17:1
Context17:1 The tribe of Manasseh, Joseph’s firstborn son, was also allotted land. 19 The descendants of Makir, Manasseh’s firstborn and the father of Gilead, received land, for they were warriors. 20 They were assigned Gilead and Bashan. 21
Joshua 17:1-2
Context17:1 The tribe of Manasseh, Joseph’s firstborn son, was also allotted land. 22 The descendants of Makir, Manasseh’s firstborn and the father of Gilead, received land, for they were warriors. 23 They were assigned Gilead and Bashan. 24 17:2 The rest of Manasseh’s descendants were also assigned land 25 by their clans, including the descendants of Abiezer, Helek, Asriel, Shechem, Hepher, and Shemida. These are the male descendants of Manasseh son of Joseph by their clans.
Joshua 1:1
Context1:1 After Moses the Lord’s servant died, the Lord said to Joshua son of Nun, Moses’ assistant:
Joshua 15:7
Context15:7 It then went up to Debir from the Valley of Achor, turning northward to Gilgal (which is opposite the Pass 26 of Adummim south of the valley), crossed to the waters of En Shemesh and extended to En Rogel.
Joshua 15:1
Context15:1 The land allotted to the tribe of Judah by its clans reached to the border of Edom, to the Wilderness of Zin in the Negev far to the south. 27
Joshua 21:9
Context21:9 They assigned from the tribes of Judah and Simeon the cities listed below.
Matthew 2:8
Context2:8 He 28 sent them to Bethlehem and said, “Go and look carefully for the child. When you find him, inform me so that I can go and worship him as well.”
Matthew 2:13
Context2:13 After they had gone, an 29 angel of the Lord 30 appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod 31 is going to look for the child to kill him.”
Matthew 23:1-39
Context23:1 Then Jesus said to the crowds and to his disciples, 23:2 “The 32 experts in the law 33 and the Pharisees 34 sit on Moses’ seat. 23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. 35 23:4 They 36 tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them. 23:5 They 37 do all their deeds to be seen by people, for they make their phylacteries 38 wide and their tassels 39 long. 23:6 They 40 love the place of honor at banquets and the best seats in the synagogues 41 23:7 and elaborate greetings 42 in the marketplaces, and to have people call them ‘Rabbi.’ 23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. 23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven. 23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. 43 23:11 The 44 greatest among you will be your servant. 23:12 And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
23:13 “But woe to you, experts in the law 45 and you Pharisees, hypocrites! 46 You keep locking people out of the kingdom of heaven! 47 For you neither enter nor permit those trying to enter to go in.
23:14 [[EMPTY]] 4823:15 “Woe to you, experts in the law 49 and you Pharisees, hypocrites! You cross land and sea to make one convert, 50 and when you get one, 51 you make him twice as much a child of hell 52 as yourselves!
23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. 53 But whoever swears by the gold of the temple is bound by the oath.’ 23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred? 23:18 And, ‘Whoever swears by the altar is bound by nothing. 54 But if anyone swears by the gift on it he is bound by the oath.’ 23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred? 23:20 So whoever swears by the altar swears by it and by everything on it. 23:21 And whoever swears by the temple swears by it and the one who dwells in it. 23:22 And whoever swears by heaven swears by the throne of God and the one who sits on it.
23:23 “Woe to you, experts in the law 55 and you Pharisees, hypocrites! You give a tenth 56 of mint, dill, and cumin, 57 yet you neglect what is more important in the law – justice, mercy, and faithfulness! You 58 should have done these things without neglecting the others. 23:24 Blind guides! You strain out a gnat yet swallow a camel! 59
23:25 “Woe to you, experts in the law 60 and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence. 23:26 Blind Pharisee! First clean the inside of the cup, 61 so that the outside may become clean too!
23:27 “Woe to you, experts in the law 62 and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. 63 23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.
23:29 “Woe to you, experts in the law 64 and you Pharisees, hypocrites! You 65 build tombs for the prophets and decorate the graves 66 of the righteous. 23:30 And you say, ‘If we had lived in the days of our ancestors, 67 we would not have participated with them in shedding the blood of the prophets.’ 23:31 By saying this you testify against yourselves that you are descendants of those who murdered the prophets. 23:32 Fill up then the measure of your ancestors! 23:33 You snakes, you offspring of vipers! How will you escape being condemned to hell? 68
23:34 “For this reason I 69 am sending you prophets and wise men and experts in the law, 70 some of whom you will kill and crucify, 71 and some you will flog 72 in your synagogues 73 and pursue from town to town, 23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, 74 whom you murdered between the temple and the altar. 23:36 I tell you the truth, 75 this generation will be held responsible for all these things! 76
23:37 “O Jerusalem, Jerusalem, 77 you who kill the prophets and stone those who are sent to you! 78 How often I have longed 79 to gather your children together as a hen gathers her chicks under her wings, but 80 you would have none of it! 81 23:38 Look, your house is left to you desolate! 23:39 For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” 82
Romans 4:11
Context4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, 83 so that he would become 84 the father of all those who believe but have never been circumcised, 85 that they too could have righteousness credited to them.
[5:2] 2 tn Heb “return, circumcise the sons of Israel a second time.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense to indicate the repetition of an action.
[5:3] 3 tn Or “Gibeath Haaraloth.” This name means “Hill of the Foreskins.” Many modern translations simply give the Hebrew name, although an explanatory note giving the meaning of the name is often included.
[5:4] 4 tn Heb “All the people who went out from Egypt, the males, all the men of war, died in the desert in the way when they went out from Egypt.”
[5:5] 7 tn Heb “all the people.”
[5:6] 8 tn Heb “all the nation, the men of war who went out from Egypt, who did not listen to the voice of the
[5:6] 9 tn Some Hebrew
[5:6] 10 tn Heb “flowing with.”
[5:7] 11 tn Heb “their sons he raised up in their place.”
[5:9] 13 tn Heb “rolled away.”
[5:9] 14 sn One might take the disgrace of Egypt as a reference to their uncircumcised condition (see Gen 34:14), but the generation that left Egypt was circumcised (see v. 5). It more likely refers to the disgrace they experienced in Egyptian slavery. When this new generation reached the promised land and renewed their covenantal commitment to the Lord by submitting to the rite of circumcision, the
[5:9] 15 sn The name Gilgal sounds like the Hebrew verb “roll away” (גַּלַל, galal).
[5:1] 16 tc Another textual tradition has, “while we crossed.”
[5:1] 17 tn Heb “their heart[s] melted and there was no longer in them breathe because of the sons of Israel.”
[14:6] 18 tn Heb “You know the word which the
[17:1] 19 tn Heb “and the lot belonged to the tribe of Manasseh, for he was the firstborn of Joseph.”
[17:1] 20 tn Heb “to Makir, the firstborn of Manasseh, the father of Gilead, for he was a man of war.”
[17:1] 21 tn Heb “Gilead and Bashan belonged to him.”
[17:1] 22 tn Heb “and the lot belonged to the tribe of Manasseh, for he was the firstborn of Joseph.”
[17:1] 23 tn Heb “to Makir, the firstborn of Manasseh, the father of Gilead, for he was a man of war.”
[17:1] 24 tn Heb “Gilead and Bashan belonged to him.”
[17:2] 25 tn Heb “and it belonged to the sons of Manasseh who remained.”
[15:1] 27 tn Heb “The lot was to the tribe of the sons of Judah by their clans to the border of Edom, the wilderness of Zin toward the south, southward.”
[2:8] 28 tn Here καί (kai) has not been translated.
[2:13] 29 tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[2:13] 30 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
[2:13] 31 sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.
[23:2] 32 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[23:2] 33 tn Or “The scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:2] 34 sn See the note on Pharisees in 3:7.
[23:3] 35 tn Grk “for they say and do not do.”
[23:4] 36 tn Here δέ (de) has not been translated.
[23:5] 37 tn Here δέ (de) has not been translated.
[23:5] 38 sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.
[23:5] 39 tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”
[23:6] 40 tn Here δέ (de) has not been translated.
[23:6] 41 sn See the note on synagogues in 4:23.
[23:7] 42 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
[23:10] 43 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:11] 44 tn Here δέ (de) has not been translated.
[23:13] 45 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:13] 46 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).
[23:13] 47 tn Grk “because you are closing the kingdom of heaven before people.”
[23:14] 48 tc The most important
[23:15] 49 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:15] 50 tn Or “one proselyte.”
[23:15] 51 tn Grk “when he becomes [one].”
[23:15] 52 tn Grk “a son of Gehenna.” Expressions constructed with υἱός (Juios) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means “a person who belongs to hell.”
[23:16] 53 tn Grk “Whoever swears by the temple, it is nothing.”
[23:18] 54 tn Grk “Whoever swears by the altar, it is nothing.”
[23:23] 55 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:23] 56 tn Or “you tithe mint.”
[23:23] 57 sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.
[23:23] 58 tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA27 includes the word in brackets, indicating doubts as to its authenticity.
[23:24] 59 tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”
[23:25] 60 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:26] 61 tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 Ë13 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë1 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* Ë13 al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.
[23:27] 62 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:27] 63 sn This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος). See Deut 28:22; Ezek 13:10-16; Acts 23:3.
[23:29] 64 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:29] 65 tn Grk “Because you.” Here ὅτι (Joti) has not been translated.
[23:29] 66 tn Or perhaps “the monuments” (see L&N 7.75-76).
[23:30] 67 tn Grk “fathers” (so also in v. 32).
[23:33] 68 tn Grk “the judgment of Gehenna.”
[23:34] 69 tn Grk “behold I am sending.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[23:34] 70 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:34] 71 sn See the note on crucified in 20:19.
[23:34] 72 tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”
[23:34] 73 sn See the note on synagogues in 4:23.
[23:35] 74 sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).
[23:36] 75 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:36] 76 tn Grk “all these things will come on this generation.”
[23:37] 77 sn The double use of the city’s name betrays intense emotion.
[23:37] 78 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).
[23:37] 79 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
[23:37] 80 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[23:37] 81 tn Grk “you were not willing.”
[23:39] 82 sn A quotation from Ps 118:26.
[4:11] 83 tn Grk “of the faith, the one [existing] in uncircumcision.”
[4:11] 84 tn Grk “that he might be,” giving the purpose of v. 11a.
