Events
4,942 events, from Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, Matthew, Mark, Luke, John, Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Revelation
Every entry cites the verses it rests on. All were collected with AI assistance and await human review. Entries that share a name are kept apart and named with what tells them apart.
4,942 events
Genesis
- First day: light divided from darkness
First day: light divided from darkness.
- Second day: the expanse divides the waters
Second day: the expanse divides the waters.
- Third day: dry land, seas and vegetation
Third day: dry land, seas and vegetation.
- Fourth day: lights in the expanse
Fourth day: lights in the expanse.
- Fifth day: creatures of the waters and birds
Fifth day: creatures of the waters and birds.
- Sixth day: living creatures of the land
Sixth day: living creatures of the land.
- Creation and blessing of humankind
Creation and blessing of humankind.
- Food given, and the close of the sixth day
Food given, and the close of the sixth day.
- The seventh day: rest and blessing
The seventh day: rest and blessing.
- The man formed and placed in the garden in Eden
The man formed and placed in the garden in Eden.
- The river from Eden and its four branches
The river from Eden and its four branches.
- Charge to keep the garden and the one forbidden tree
Charge to keep the garden and the one forbidden tree.
- The man names the animals and the birds
The man names the animals and the birds.
- The man and woman
The man and woman.
- The serpent speaks and the fruit is eaten
The serpent speaks and the fruit is eaten.
- The hiding in the garden and the questions put
The hiding in the garden and the questions put.
- Words spoken to the serpent, the woman and Adam
Words spoken to the serpent, the woman and Adam.
- Departure from Eden
Departure from Eden.
- Birth of Cain and Abel
Birth of Cain and Abel.
- The offerings of Cain and Abel, and Abel’s death
The offerings of Cain and Abel, and Abel’s death.
- Words to Cain, and his dwelling in the land of Nod
Words to Cain, and his dwelling in the land of Nod.
- Lamech’s two wives, their children, and Lamech’s words
Lamech’s two wives, their children, and Lamech’s words.
- Enosh is born and the name of the LORD is called on
Enosh is born and the name of the LORD is called on.
- The opening of the book of Adam’s generations
The opening of the book of Adam’s generations.
- Noah and his three sons
Noah and his three sons.
- Human wickedness, and Noah finding favour
Human wickedness, and Noah finding favour.
- Noah instructed to build the ark
Noah instructed to build the ark.
- The ark’s measurements, and Noah doing as commanded
The ark’s measurements, and Noah doing as commanded.
- The command to enter the ship, and Noah’s age
The command to enter the ship, and Noah’s age.
- Noah’s family enters the ark
Noah’s family enters the ark.
- The waters prevail; only Noah and those with him are left
The waters prevail; only Noah and those with him are left.
- The waters subside and the ship rests on the mountains of Ararat
The waters subside and the ship rests on the mountains of Ararat.
- The raven and the dove sent out
The raven and the dove sent out.
- The ground dries, and the command to come out
The ground dries, and the command to come out.
- Noah leaves the ark and builds an altar
Noah leaves the ark and builds an altar.
- Blessing on Noah and his sons, and the word about blood
Blessing on Noah and his sons, and the word about blood.
- Noah’s covenant and the rainbow
Noah’s covenant and the rainbow.
- Noah’s sons after leaving the ark
Noah’s sons after leaving the ark.
- Noah’s vineyard, the words about his sons, and his death
Noah’s vineyard, the words about his sons, and his death.
- Record of the descendants of Noah’s sons
Record of the descendants of Noah’s sons.
- The sons of Japheth and the lands divided among them
The sons of Japheth and the lands divided among them.
- The sons of Ham
The sons of Ham.
- Nimrod, and the beginning of his kingdom
Nimrod, and the beginning of his kingdom.
- Out of that land he goes into Assyria and builds cities
Out of that land he goes into Assyria and builds cities. The two verses do not name him; they say only “he”.
- The descendants of Mizraim and Canaan, and Canaan’s border
The descendants of Mizraim and Canaan, and Canaan’s border.
- The sons of Shem and where they dwelt
The sons of Shem and where they dwelt.
- The families of Noah’s sons divided into nations
The families of Noah’s sons divided into nations.
- Confusion of languages at Babel
Confusion of languages at Babel.
- Terah’s three sons
Terah’s three sons.
- Terah’s family moves to Haran
Terah’s family moves to Haran.
- The Call of Abram
God tells Abram, at seventy-five, to leave his country, his relatives and his father's house for a land he will be shown, and says he will become a blessing.
- An altar built between Bethel and Ai
An altar built between Bethel and Ai.
- Sarai in Egypt, and Pharaoh sending them away
Sarai in Egypt, and Pharaoh sending them away.
- Strife among the herdsmen, and the offer to part
Strife among the herdsmen, and the offer to part.
- Lot and Abram separate
Lot and Abram separate.
- The word about the land and the offspring
The word about the land and the offspring.
- The war of the kings, and Lot taken captive
The war of the kings, and Lot taken captive.
- Abram brings back Lot and what was taken
Abram brings back Lot and what was taken.
- Melchizedek blesses Abram
Melchizedek blesses Abram.
- The offer from the king of Sodom refused
The offer from the king of Sodom refused.
- Promise of offspring to Abram
Promise of offspring to Abram.
- The covenant animals divided
The covenant animals divided.
- The deep sleep, and the word about four hundred years
The deep sleep, and the word about four hundred years.
- Fire passing between the pieces, and the covenant
Fire passing between the pieces, and the covenant.
- Hagar given to Abram, and her flight
Hagar given to Abram, and her flight.
- The word to Hagar at the spring in the wilderness
The word to Hagar at the spring in the wilderness.
- Birth of Ishmael
Birth of Ishmael.
- Covenant of Circumcision
God changes Abram's name to Abraham at ninety-nine and commands circumcision for every male as the sign of a lasting covenant.
- Abram given the name Abraham
Abram given the name Abraham.
- Sarai given the name Sarah, and Isaac promised
Sarai given the name Sarah, and Isaac promised.
- Abraham welcomes visitors
Abraham welcomes visitors.
- Sarah laughs at the tent door
Sarah laughs at the tent door.
- The word spoken as they set out toward Sodom
The word spoken as they set out toward Sodom.
- Abraham pleads for Sodom
Abraham pleads for Sodom.
- The men of the city surround Lot’s house
The men of the city surround Lot’s house.
- The warning to the sons-in-law, taken as a joke
The warning to the sons-in-law, taken as a joke.
- Lot’s family led outside the city
Lot’s family led outside the city.
- The escape to Zoar
The escape to Zoar.
- Sodom and Gomorrah overthrown
Sodom and Gomorrah overthrown.
- The birth of Moab and Ben Ammi
The birth of Moab and Ben Ammi.
- Sarah taken at Gerar, and the word in the dream
Sarah taken at Gerar, and the word in the dream.
- Abimelech questions Abraham
Abimelech questions Abraham.
- Abimelech restores Sarah
Abimelech restores Sarah.
- Birth of Isaac
Birth of Isaac.
- Binding of Isaac (Akeda)
Abraham goes to Moriah to offer Isaac as commanded. Isaac is bound, the offering is stopped, a ram is offered in his place, and Abraham names the site 'The LORD will provide'.
- The feast at Isaac’s weaning, and the word to send Hagar and her son away
The feast at Isaac’s weaning, and the word to send Hagar and her son away.
- Wandering in the wilderness of Beersheba until the well is seen
Wandering in the wilderness of Beersheba until the well is seen.
- The boy grows up, becomes an archer, and lives in the wilderness of Paran
The boy grows up, becomes an archer, and lives in the wilderness of Paran. The two verses call him only “the boy” and “he”.
- The covenant with Abimelech and Phicol, and the name Beersheba
The covenant with Abimelech and Phicol, and the name Beersheba.
- Living as a foreigner in the land of the Philistines
Living as a foreigner in the land of the Philistines.
- God tests Abraham
God tests Abraham.
- The journey toward the place, and the question about the lamb
The journey toward the place, and the question about the lamb.
- The naming of the place, and the second call
The naming of the place, and the second call.
- Reumah, Nahor’s concubine, and her sons
Reumah, Nahor’s concubine, and her sons.
- Sarah dies at Kiriath Arba
Sarah dies at Kiriath Arba.
- The dealing with the children of Heth, and the buying of Ephron’s field
The dealing with the children of Heth, and the buying of Ephron’s field.
- Sarah buried at Machpelah
Sarah buried at Machpelah.
- The servant’s oath, and meeting Rebekah at the spring
The servant’s oath, and meeting Rebekah at the spring.
- In the house, the servant tells his errand to Laban
In the house, the servant tells his errand to Laban.
- Rebekah is given leave and sets out
Rebekah is given leave and sets out.
- Isaac comes out into the field and Rebekah sees him
Isaac comes out into the field and Rebekah sees him.
- Isaac marries Rebekah
Isaac marries Rebekah.
- Abraham gives all he has to Isaac, and dies
Abraham gives all he has to Isaac, and dies.
- The twelve sons of Ishmael, and his death
The twelve sons of Ishmael, and his death.
- Birth of Esau and Jacob
Birth of Esau and Jacob.
- Esau and Jacob grow up
Esau and Jacob grow up.
- Esau sells his birthright
Genesis 25 narrates Esau swearing to sell his birthright to Jacob, who gives him bread and lentil stew.
- Isaac in Gerar, and the quarrels over the wells
Isaac in Gerar, and the quarrels over the wells.
- Isaac builds an altar at Beersheba
Isaac builds an altar at Beersheba.
- Abimelech comes with Ahuzzath and Phicol, and they swear an oath
Abimelech comes with Ahuzzath and Phicol, and they swear an oath.
- Esau takes two wives from the daughters of Heth
Esau takes two wives from the daughters of Heth.
- What Isaac asked of Esau, and what Rebekah told Jacob to do
What Isaac asked of Esau, and what Rebekah told Jacob to do.
- Isaac blesses Jacob
Isaac blesses Jacob.
- Esau arrives to find the blessing already given
Esau arrives to find the blessing already given.
- Esau’s grudge, and the word to flee to Laban in Haran
Esau’s grudge, and the word to flee to Laban in Haran.
- The charge to go to Paddan Aram and take a wife there
The charge to go to Paddan Aram and take a wife there.
- Esau takes Mahalath, Ishmael’s daughter
Esau takes Mahalath, Ishmael’s daughter.
- Jacob’s dream at Bethel
On his journey toward Haran, Jacob dreams of a stairway and angels and names the place Bethel after waking.
- Jacob makes his vow
Jacob makes his vow.
- Meeting Rachel at the well, and coming to Laban’s house
Meeting Rachel at the well, and coming to Laban’s house.
- Serving seven years for Rachel
Serving seven years for Rachel.
- Bilhah given to Rachel, and another seven years served
Bilhah given to Rachel, and another seven years served.
- Leah bears four sons
Leah bears four sons.
- Bilhah bears Dan and Naphtali
Bilhah bears Dan and Naphtali.
- Zilpah bears Gad and Asher
Zilpah bears Gad and Asher.
- The mandrakes, and the birth of Issachar
The mandrakes, and the birth of Issachar.
- Rachel bears Joseph
Rachel bears Joseph.
- Jacob and Laban settle the wages
Jacob and Laban settle the wages.
- The peeled rods set before the flocks
The peeled rods set before the flocks.
- The word to return, and the answer of Rachel and Leah
The word to return, and the answer of Rachel and Leah.
- Jacob flees and Laban overtakes him at Mount Gilead
Jacob flees and Laban overtakes him at Mount Gilead.
- Jacob and Laban make a covenant
Jacob and Laban make a covenant.
- The heap and the pillar set as a witness, and the parting
The heap and the pillar set as a witness, and the parting.
- Mahanaim, and the message sent to Esau
Mahanaim, and the message sent to Esau.
- The present sent ahead, and the crossing of the Jabbok
The present sent ahead, and the crossing of the Jabbok.
- Jacob wrestles and is named Israel
Jacob wrestles and is named Israel.
- Passing Peniel, and the limp
Passing Peniel, and the limp.
- Esau and Jacob reunited
Esau and Jacob reunited.
- The brothers greet and part, and the coming to Shechem
The brothers greet and part, and the coming to Shechem.
- The suit of Shechem and Hamor, and the answer that made circumcision the condition
The suit of Shechem and Hamor, and the answer that made circumcision the condition.
- Simeon and Levi attack and take Dinah away
Simeon and Levi attack and take Dinah away.
- The city plundered, and Jacob’s rebuke
The city plundered, and Jacob’s rebuke.
- Going up to Bethel, building the altar, and the name Israel given again
Going up to Bethel, building the altar, and the name Israel given again.
- Benjamin’s birth and Rachel’s death
Benjamin’s birth and Rachel’s death.
- Pitching the tent beyond the tower of Eder
Pitching the tent beyond the tower of Eder.
- Isaac dies at Mamre, and Esau and Jacob bury him
Isaac dies at Mamre, and Esau and Jacob bury him.
- Esau’s wives and sons, and the move to the hill country of Seir
Esau’s wives and sons, and the move to the hill country of Seir.
- Record of Esau’s descendants
Record of Esau’s descendants.
- The descendants of Eliphaz, Reuel and Oholibamah, and the chiefs in the land of Edom
The descendants of Eliphaz, Reuel and Oholibamah, and the chiefs in the land of Edom.
- The sons of Seir the Horite
The sons of Seir the Horite.
- The kings who reigned in Edom before any king reigned over Israel
The kings who reigned in Edom before any king reigned over Israel.
- Joseph’s two dreams, and his brothers’ hatred
Joseph’s two dreams, and his brothers’ hatred.
- Sent to Shechem, and the plot at Dothan
Sent to Shechem, and the plot at Dothan.
- Joseph sold and brought to Egypt
Joseph sold and brought to Egypt.
- Reuben finds the pit empty, and the tunic is brought to the father
Reuben finds the pit empty, and the tunic is brought to the father.
- Judah’s household, and Tamar sitting by the way
Judah’s household, and Tamar sitting by the way.
- Tamar and the birth of twins
Tamar and the birth of twins.
- Joseph in Potiphar’s house
Joseph in Potiphar’s house.
- What happened in Potiphar’s house, and the prison
What happened in Potiphar’s house, and the prison.
- Interpreting the dreams of the chief cup bearer and the chief baker
Interpreting the dreams of the chief cup bearer and the chief baker.
- Outcome for the cup bearer and baker
Outcome for the cup bearer and baker.
- Pharaoh’s two dreams, and the cup bearer telling of a young man, a Hebrew, who interpreted their dreams
Pharaoh’s two dreams, and the cup bearer telling of a young man, a Hebrew, who interpreted their dreams. These verses call him only “a young man, a Hebrew, servant to the captain of the guard”, and do not name him.
- Joseph interprets, and advises setting a wise man over the land
Joseph interprets, and advises setting a wise man over the land.
- Pharaoh and his servants find the word good
Pharaoh and his servants find the word good.
- Joseph appointed over Egypt
Joseph appointed over Egypt.
- Joseph’s age, and the seven years of plenty
Joseph’s age, and the seven years of plenty.
- Birth of Manasseh and Ephraim
Birth of Manasseh and Ephraim.
- The seven years of famine begin, and all countries come to Egypt
The seven years of famine begin, and all countries come to Egypt.
- Jacob sends ten sons down to Egypt
Jacob sends ten sons down to Egypt.
- Joseph’s brothers come to buy grain
Joseph’s brothers come to buy grain.
- The charge of spying, and Simeon kept behind
The charge of spying, and Simeon kept behind.
- Judah gives surety and they go down with Benjamin
Judah gives surety and they go down with Benjamin.
- Joseph weeps on seeing Benjamin
Joseph weeps on seeing Benjamin.
- The meal in Joseph’s house
The meal in Joseph’s house.
- The silver cup put in the sack, and the pursuit
The silver cup put in the sack, and the pursuit.
- Judah offers himself in place of his brother
Judah offers himself in place of his brother.
- Joseph weeps aloud and makes himself known
Joseph weeps aloud and makes himself known.
- Joseph reveals himself to his brothers
Joseph reveals himself to his brothers.
- The word to fetch the father, and Jacob hearing the news
The word to fetch the father, and Jacob hearing the news.
- The sacrifice at Beersheba, and the word to go down
The sacrifice at Beersheba, and the word to go down.
- Jacob’s family moves to Egypt
Jacob’s family moves to Egypt.
- The names of Israel’s household who came into Egypt
The names of Israel’s household who came into Egypt.
- The charge to say they keep livestock, before Pharaoh
The charge to say they keep livestock, before Pharaoh.
- Jacob stands before Pharaoh and blesses him
Jacob stands before Pharaoh and blesses him.
- Joseph settles and feeds his family
Joseph settles and feeds his family.
- Egypt through the famine, and the oath about the burial
Egypt through the famine, and the oath about the burial.
- Jacob recalls Luz, and takes Ephraim and Manasseh as his own
Jacob recalls Luz, and takes Ephraim and Manasseh as his own.
- Israel blesses his grandsons
Israel blesses his grandsons.
- The younger set before the elder, and the portion given to Joseph
The younger set before the elder, and the portion given to Joseph.
- Jacob tells his twelve sons what will befall them
Jacob tells his twelve sons what will befall them.
- Jacob’s final instructions and death
Jacob’s final instructions and death.
- The burial of the father, and the brothers reassured
The burial of the father, and the brothers reassured.
- Joseph’s final instructions and death
Joseph’s final instructions and death.
Exodus
- The sons of Israel who came into Egypt with Jacob
The sons of Israel who came into Egypt with Jacob.
- A new king who did not know Joseph, and the heavy labour
A new king who did not know Joseph, and the heavy labour.
- Midwives preserve the boys
Midwives preserve the boys.
- The command to cast the sons into the river
The command to cast the sons into the river.
- Moses found and named
Moses found and named.
- Moses kills an Egyptian and flees to Midian
Moses kills an Egyptian and flees to Midian.
- The king of Egypt dies, and the cry goes up
The king of Egypt dies, and the cry goes up.
- Burning bush and Moses’ call
Burning bush and Moses’ call.
- Moses sent to Pharaoh
Moses sent to Pharaoh.
- The question about the name, and the message for the elders
The question about the name, and the message for the elders.
- The three signs: the rod, the hand, the water
The three signs: the rod, the hand, the water.
- Slow of speech, and the plea to send someone else
Slow of speech, and the plea to send someone else.
- Aaron designated as spokesman
Aaron designated as spokesman.
- The rod to be taken in hand for the signs
The rod to be taken in hand for the signs.
- The word about the firstborn, to be told to Pharaoh
The word about the firstborn, to be told to Pharaoh.
- At the lodging place, Zipporah circumcises her son
At the lodging place, Zipporah circumcises her son.
- Aaron meets Moses at the mountain of God, and the people believe
Aaron meets Moses at the mountain of God, and the people believe.
- Pharaoh intensifies the labor
Pharaoh intensifies the labor.
- Bricks without straw, and the officers beaten
Bricks without straw, and the officers beaten.
- Moses returns to the LORD and asks
Moses returns to the LORD and asks.
- “I am the LORD”, and the covenant remembered
“I am the LORD”, and the covenant remembered.
- The people do not listen, and the command to speak to Pharaoh
The people do not listen, and the command to speak to Pharaoh.
- The heads of the fathers’ houses of Reuben and Simeon
The heads of the fathers’ houses of Reuben and Simeon.
- That Moses and Aaron who spoke to Pharaoh
That Moses and Aaron who spoke to Pharaoh.
- Moses and Aaron speak to Pharaoh
Moses and Aaron speak to Pharaoh.
- The rod becomes a serpent before Pharaoh
The rod becomes a serpent before Pharaoh.
- Plague of water turned to blood
Plague of water turned to blood.
- Plague of frogs
Plague of frogs.
- The plea to take the frogs away, and the heart hardened
The plea to take the frogs away, and the heart hardened.
- Plague of lice
Plague of lice.
- Plague of swarms of flies
Plague of swarms of flies.
- The offer to sacrifice in the land, and the flies removed
The offer to sacrifice in the land, and the flies removed.
- Plague on livestock
Plague on livestock.
- Plague of boils
Plague of boils.
- The warning before the hail, and how the servants answered
The warning before the hail, and how the servants answered.
- Plague of hail; Goshen is spared
Plague of hail; Goshen is spared.
- Pharaoh confesses, and the hail stops
Pharaoh confesses, and the hail stops.
- The warning of locusts, and the dispute over who would go
The warning of locusts, and the dispute over who would go.
- Plague of locusts
Plague of locusts.
- Pharaoh’s confession, and the locusts removed
Pharaoh’s confession, and the locusts removed.
- Plague of darkness
Plague of darkness.
- The offer to leave the livestock, and the word not to see his face again
The offer to leave the livestock, and the word not to see his face again.
- Warning of the death of the firstborn
Warning of the death of the firstborn.
- Pharaoh does not listen and the wonders are multiplied
Exodus 11:9-10: the word that Pharaoh will not listen, and the note that Moses and Aaron did the wonders before Pharaoh while he did not let the people go.
- Instructions for the Passover
Instructions for the Passover.
- Ordinance of the feast of unleavened bread
the ordinance to eat unleavened bread for seven days and put yeast out of the houses.
- Moses charges the elders with the Passover
Moses instructs the elders of Israel about the Passover lamb and the blood on the doorposts, and the people do so.
- Death of the firstborn in Egypt
Death of the firstborn in Egypt.
- Pharaoh tells Moses and Aaron to leave
Pharaoh tells Moses and Aaron to leave.
- The Egyptians urge Israel to leave
the Egyptians press Israel to leave in haste; the people carry dough that has not risen and receive silver, gold and clothing.
- Israel leaves Egypt
Israel leaves Egypt.
- Ordinance for who may keep the Passover
who may eat the Passover, and one law for the native-born and for the foreigner living among them.
- Command to consecrate the firstborn
Command to consecrate the firstborn.
- Keeping the feast of unleavened bread in the land
Exodus 13:4-10: keeping seven days of unleavened bread once in the land, and telling a son why, remembering the going out in the month Abib.
- Led by the wilderness road rather than the Philistine road
Exodus 13:17-18: the people are led around by the wilderness road by the Red Sea rather than the nearer road through Philistine land.
- Moses carries Joseph’s bones
Moses carries Joseph’s bones.
- Encampment by the sea and Pharaoh’s pursuit
Exodus 14:1-9: the instruction to camp by the sea before Pihahiroth, and Pharaoh overtaking the people there with his chariots.
- The people are afraid at the sea
Exodus 14:10-14: seeing the Egyptians, the people are afraid and protest to Moses, who tells them to stand still and see.
- The command to divide the sea and the pillar moving behind
Exodus 14:15-20: the command to lift the rod and divide the sea, and the pillar of cloud moving between the two camps for the night.
- Sea divided and people cross
Sea divided and people cross.
- The Egyptian army is overthrown in the sea
Exodus 14:24-31: the Egyptian army is confused in the morning watch, the sea returns over the chariots and horsemen, and the people trust the LORD and Moses his servant.
- The song at the sea
Exodus 15:1-19: the song Moses and the children of Israel sing to the LORD about what happened at the sea.
- Miriam leads the response in song
Miriam leads the response in song.
- Through the wilderness of Shur to the water at Marah
Exodus 15:22-26: after three days without water the people come to Marah and complain; Moses cries out, a tree is thrown into the water, and a statute and a test are given.
- Camping at Elim
coming to Elim with its twelve springs and seventy palm trees, and camping by the water.
- Murmuring in the wilderness of Sin and the promise of food
Exodus 16:1-13: in the wilderness of Sin the people murmur against Moses and Aaron; meat is promised for the evening and bread for the morning, and quail come up at evening.
- Gathering manna
Gathering manna.
- Leaving none until morning, and the Sabbath rule
Exodus 16:19-30: the order to leave none until morning and what happened when it was ignored, gathering twice as much on the sixth day, and resting on the seventh.
- The name of the manna and the jar kept for later generations
Exodus 16:31-36: the name manna, an omer of it kept in a jar for later generations, and the note that they ate it for forty years.
- Water from the rock at Rephidim, Massah and Meribah
Exodus 17:1-7: with no water at Rephidim the people quarrel; Moses strikes the rock before the elders and water comes out, and he names the place Massah and Meribah.
- Battle with Amalek at Rephidim
Battle with Amalek at Rephidim.
- The memorial written down and the altar named
Exodus 17:14-16: the command to write the matter of Amalek in a book and read it to Joshua, and the altar Moses built and named.
- Jethro visits with Moses’ family
Jethro visits with Moses’ family.
- Jethro’s offering and the meal with the elders
Exodus 18:7-12: Moses meets his father-in-law and recounts what happened; Jethro brings a burnt offering, and Aaron and the elders eat bread with him.
- Sharing the work of judging
Exodus 18:13-27: Jethro advises Moses, who is judging alone, and Moses appoints rulers of thousands, hundreds, fifties and tens to judge the smaller matters.
- Covenant address in the wilderness of Sinai
Covenant address in the wilderness of Sinai.
- Moses sets the words before the elders and the people answer
Moses sets the words before the elders and the people answer.
- Consecration and the bounds set for the third day
Consecration and the bounds set for the third day.
- The third-day descent on Mount Sinai
The third-day descent on Mount Sinai.
- Warning to go down and to bring Aaron up
Warning to go down and to bring Aaron up.
- The Ten Commandments
The Ten Commandments.
- The people stand at a distance and Moses approaches the thick darkness
The people stand at a distance and Moses approaches the thick darkness.
- Ordinances concerning the altar
Ordinances concerning the altar.
- Ordinances concerning Hebrew servants
Ordinances concerning Hebrew servants.
- Ordinances concerning a female servant
Ordinances concerning a female servant.
- Ordinances on offences punishable by death
Ordinances on offences punishable by death.
- Ordinances on injury and compensation
Ordinances on injury and compensation.
- Ordinances on damage by an ox and by a pit
Ordinances on damage by an ox and by a pit.
- Ordinances on restitution for theft and for goods left in keeping
Ordinances on restitution for theft and for goods left in keeping.
- Ordinances on bride-price and on offences punishable by death
Ordinances on bride-price and on offences punishable by death.
- Ordinances concerning vulnerable people
Ordinances concerning vulnerable people.
- Ordinances on rulers, firstfruits and the firstborn
Ordinances on rulers, firstfruits and the firstborn.
- Ordinances concerning testimony and justice
Ordinances concerning testimony and justice.
- Ordinances on the seventh year and the seventh day of rest
Ordinances on the seventh year and the seventh day of rest.
- Ordinances for three annual festivals
Ordinances for three annual festivals.
- The messenger sent ahead and the peoples of the land
The messenger sent ahead and the peoples of the land.
- Book of the covenant read and blood sprinkled
Book of the covenant read and blood sprinkled.
- Moses ascends Mount Sinai
Moses ascends Mount Sinai.
- Instruction to build a sanctuary
Instruction to build a sanctuary.
- Instructions for the ark and the mercy seat
Instructions for the ark and the mercy seat.
- Instructions for the table and the bread of the presence
Instructions for the table and the bread of the presence.
- Instructions for the lamp stand
Instructions for the lamp stand.
- Instructions for tabernacle curtains
Instructions for tabernacle curtains.
- Instructions for the goats’ hair curtains and the coverings
Instructions for the goats’ hair curtains and the coverings.
- Instructions for the boards and bars of the tabernacle
Instructions for the boards and bars of the tabernacle.
- Instructions for the veil and the screen for the door
Instructions for the veil and the screen for the door.
- Instructions for the bronze altar
Instructions for the bronze altar.
- Instructions for the court
Instructions for the court.
- Oil for the lamp, and the charge of Aaron and his sons
Oil for the lamp, and the charge of Aaron and his sons.
- Instructions for priestly service and garments
Instructions for priestly service and garments.
- Instructions for the ephod
Instructions for the ephod.
- Instructions for the breastplate of judgment, with the Urim and the Thummim
Instructions for the breastplate of judgment, with the Urim and the Thummim.
- Instructions for the robe of the ephod
Instructions for the robe of the ephod.
- Instructions for the plate, the turban and the tunic
Instructions for the plate, the turban and the tunic.
- Instructions for the garments of Aaron’s sons
Instructions for the garments of Aaron’s sons.
- Instructions for priestly consecration
Instructions for priestly consecration.
- Instructions for the bull and the two rams of the consecration
Instructions for the bull and the two rams of the consecration.
- Instructions for the wave offering and the atonement of the altar
Instructions for the wave offering and the atonement of the altar.
- The daily burnt offering, and the word about meeting them there
The daily burnt offering, and the word about meeting them there.
- Instructions for the altar of incense
Instructions for the altar of incense.
- Instructions for census and atonement money
Instructions for census and atonement money.
- Instructions for the bronze basin
Instructions for the bronze basin.
- Instructions for the anointing oil and what it is put on
Instructions for the anointing oil and what it is put on.
- Instructions for the incense
Instructions for the incense.
- Bezalel and Oholiab appointed
Bezalel and Oholiab appointed.
- The list of what the craftsmen shall make
The list of what the craftsmen shall make.
- The Sabbath given as a sign
The Sabbath given as a sign.
- The two tablets given on Mount Sinai
The two tablets given on Mount Sinai.
- Aaron makes the golden calf
Aaron makes the golden calf.
- Moses intercedes for the people
Moses intercedes for the people.
- Moses comes down, breaks the tablets and burns the calf
Moses comes down, breaks the tablets and burns the calf.
- Moses questions Aaron, and the sons of Levi at the gate of the camp
Moses questions Aaron, and the sons of Levi at the gate of the camp.
- Moses goes up again and pleads
Moses goes up again and pleads.
- The word to depart, and the people stripping off their ornaments
The word to depart, and the people stripping off their ornaments.
- Moses and Joshua at the Tent of Meeting
Moses and Joshua at the Tent of Meeting.
- The plea to be shown the glory, and the cleft of the rock
The plea to be shown the glory, and the cleft of the rock.
- The second tablets chiselled, and the going up to Mount Sinai
The second tablets chiselled, and the going up to Mount Sinai.
- The covenant, and the warning against a covenant with the inhabitants
The covenant, and the warning against a covenant with the inhabitants.
- The feasts, the firstborn and the first fruits
The feasts, the firstborn and the first fruits.
- Moses returns with the covenant tablets
Moses returns with the covenant tablets.
- The Sabbath restated before the work begins
The Sabbath restated before the work begins.
- The call for the offering, and the list of what is to be made
The call for the offering, and the list of what is to be made.
- The people bring what they are willing to give
The people bring what they are willing to give.
- Craftsmanship and teaching
Craftsmanship and teaching.
- Offerings for the sanctuary become sufficient
Offerings for the sanctuary become sufficient.
- The curtains and the coverings made
The curtains and the coverings made.
- The boards and the bars made
The boards and the bars made.
- The veil and the screen for the door made
The veil and the screen for the door made.
- Bezalel makes the ark
Bezalel makes the ark.
- The table, the lamp stand, the altar of incense and the oil made
The table, the lamp stand, the altar of incense and the oil made.
- The altar of burnt offering, the basin and the court made
The altar of burnt offering, the basin and the court made.
- Tabernacle materials and named workers
Tabernacle materials and named workers.
- The gold, silver and bronze used for the tabernacle counted
The gold, silver and bronze used for the tabernacle counted.
- The ephod and the breastplate of judgment made
The ephod and the breastplate of judgment made.
- The robe, the tunics, the turban and the plate made
The robe, the tunics, the turban and the plate made.
- The work of the tabernacle finished and brought to Moses
The work of the tabernacle finished and brought to Moses.
- Moses inspects the completed work
Moses inspects the completed work.
- The command to raise the tabernacle and to anoint it
The command to raise the tabernacle and to anoint it.
- The tabernacle raised on the first day of the first month
The tabernacle raised on the first day of the first month.
- Tabernacle completed and covered by cloud
Tabernacle completed and covered by cloud.
Leviticus
- The LORD calls to Moses and speaks to him from the Tent of Meeting; the burnt offering from the herd
the LORD calls to Moses and speaks to him from the Tent of Meeting, saying, “Speak to the children of Israel, and tell them, ‘When anyone of you offers an offering to the LORD, you shall offer your offering of the livestock, from the herd and from the flock. If his offering is a burnt offering from the herd, he shall offer a male without defect. He shall offer it at the door of the Tent of Meeting, that he may be accepted before the LORD. He shall lay his hand on the head of the burnt offering, and it shall be accepted for him to make atonement for him. He shall kill the bull before the LORD. Aaron’s sons, the priests, shall present the blood and sprinkle the blood around on the altar that is at the door of the Tent of Meeting. He shall skin the burnt offering and cut it into pieces. The sons of Aaron the priest shall put fire on the altar, and lay wood in order on the fire; and Aaron’s sons, the priests, shall lay the pieces, the head, and the fat in order on the wood that is on the fire which is on the altar; but he shall wash its innards and its legs with water. The priest shall burn all of it on the altar, for a burnt offering, an offering made by fire, of a pleasant aroma to the LORD.’”
- The burnt offering from the flock
of a burnt offering from the flock, the LORD says, “If his offering is from the flock, from the sheep or from the goats, for a burnt offering, he shall offer a male without defect. He shall kill it on the north side of the altar before the LORD. Aaron’s sons, the priests, shall sprinkle its blood around on the altar. He shall cut it into its pieces, with its head and its fat. The priest shall lay them in order on the wood that is on the fire which is on the altar, but the innards and the legs he shall wash with water. The priest shall offer the whole, and burn it on the altar. It is a burnt offering, an offering made by fire, of a pleasant aroma to the LORD.”
- The burnt offering of turtledoves or young pigeons
of a burnt offering of birds, the LORD says, “If his offering to the LORD is a burnt offering of birds, then he shall offer his offering from turtledoves or of young pigeons. The priest shall bring it to the altar, and wring off its head, and burn it on the altar; and its blood shall be drained out on the side of the altar; and he shall take away its crop and its feathers, and cast it beside the altar on the east part, in the place of the ashes. He shall tear it by its wings, but shall not divide it apart. The priest shall burn it on the altar, on the wood that is on the fire. It is a burnt offering, an offering made by fire, of a pleasant aroma to the LORD.”
- The meal offering of fine flour
of a meal offering of fine flour, the LORD says, “When anyone offers an offering of a meal offering to the LORD, his offering shall be of fine flour. He shall pour oil on it, and put frankincense on it. He shall bring it to Aaron’s sons, the priests. He shall take his handful of its fine flour, and of its oil, with all its frankincense, and the priest shall burn its memorial on the altar, an offering made by fire, of a pleasant aroma to the LORD. That which is left of the meal offering shall be Aaron’s and his sons’. It is a most holy part of the offerings of the LORD made by fire.”
- The meal offering baked in the oven, made on a griddle or of the pan
of a meal offering baked in the oven, made on a griddle or of the pan, the LORD says, “When you offer an offering of a meal offering baked in the oven, it shall be unleavened cakes of fine flour mixed with oil, or unleavened wafers anointed with oil. If your offering is a meal offering made on a griddle, it shall be of unleavened fine flour, mixed with oil. You shall cut it in pieces, and pour oil on it. It is a meal offering. If your offering is a meal offering of the pan, it shall be made of fine flour with oil. You shall bring the meal offering that is made of these things to the LORD. It shall be presented to the priest, and he shall bring it to the altar. The priest shall take from the meal offering its memorial, and shall burn it on the altar, an offering made by fire, of a pleasant aroma to the LORD. That which is left of the meal offering shall be Aaron’s and his sons’. It is a most holy part of the offerings of the LORD made by fire.”
- Yeast and honey not to be burned as an offering made by fire, and the salt of the covenant
of yeast, honey and salt, the LORD says, “No meal offering which you shall offer to the LORD shall be made with yeast; for you shall burn no yeast, nor any honey, as an offering made by fire to the LORD. As an offering of first fruits you shall offer them to the LORD, but they shall not rise up as a pleasant aroma on the altar. Every offering of your meal offering you shall season with salt. You shall not allow the salt of the covenant of your God to be lacking from your meal offering. With all your offerings you shall offer salt.”
- The meal offering of first fruits
of a meal offering of first fruits, the LORD says, “If you offer a meal offering of first fruits to the LORD, you shall offer for the meal offering of your first fruits fresh heads of grain parched with fire and crushed. You shall put oil on it and lay frankincense on it. It is a meal offering. The priest shall burn as its memorial part of its crushed grain and part of its oil, along with all its frankincense. It is an offering made by fire to the LORD.”
- The sacrifice of peace offerings from the herd
of a sacrifice of peace offerings from the herd, the LORD says, “If his offering is a sacrifice of peace offerings, if he offers it from the herd, whether male or female, he shall offer it without defect before the LORD. He shall lay his hand on the head of his offering, and kill it at the door of the Tent of Meeting. Aaron’s sons, the priests, shall sprinkle the blood around on the altar. He shall offer of the sacrifice of peace offerings an offering made by fire to the LORD. The fat that covers the innards, and all the fat that is on the innards, and the two kidneys, and the fat that is on them, which is by the loins, and the cover on the liver, with the kidneys, he shall take away. Aaron’s sons shall burn it on the altar on the burnt offering, which is on the wood that is on the fire: it is an offering made by fire, of a pleasant aroma to the LORD.”
- The sacrifice of peace offerings from the flock
of a sacrifice of peace offerings from the flock, the LORD says, “If his offering for a sacrifice of peace offerings to the LORD is from the flock, either male or female, he shall offer it without defect. If he offers a lamb for his offering, then he shall offer it before the LORD; and he shall lay his hand on the head of his offering, and kill it before the Tent of Meeting. Aaron’s sons shall sprinkle its blood around on the altar. He shall offer from the sacrifice of peace offerings an offering made by fire to the LORD; its fat, the entire tail fat, he shall take away close to the backbone; and the fat that covers the entrails, and all the fat that is on the entrails, and the two kidneys, and the fat that is on them, which is by the loins, and the cover on the liver, with the kidneys, he shall take away. The priest shall burn it on the altar: it is the food of the offering made by fire to the LORD.”
- The offering of a goat
of an offering of a goat, the LORD says, “If his offering is a goat, then he shall offer it before the LORD. He shall lay his hand on its head, and kill it before the Tent of Meeting; and the sons of Aaron shall sprinkle its blood around on the altar. He shall offer from it as his offering, an offering made by fire to the LORD; the fat that covers the innards, and all the fat that is on the innards, and the two kidneys, and the fat that is on them, which is by the loins, and the cover on the liver, with the kidneys, he shall take away. The priest shall burn them on the altar: it is the food of the offering made by fire, for a pleasant aroma; all the fat is the LORD’s.”
- The perpetual statute against eating fat or blood
of fat and blood, the LORD says, “It shall be a perpetual statute throughout your generations in all your dwellings, that you shall eat neither fat nor blood.”
- The sin offering of the anointed priest
the LORD tells Moses to speak to the children of Israel: “If anyone sins unintentionally, in any of the things which the LORD has commanded not to be done, and does any one of them, if the anointed priest sins so as to bring guilt on the people, then let him offer for his sin which he has sinned a young bull without defect to the LORD for a sin offering. He shall bring the bull to the door of the Tent of Meeting before the LORD; and he shall lay his hand on the head of the bull, and kill the bull before the LORD. The anointed priest shall take some of the blood of the bull, and bring it to the Tent of Meeting. The priest shall dip his finger in the blood, and sprinkle some of the blood seven times before the LORD, before the veil of the sanctuary. The priest shall put some of the blood on the horns of the altar of sweet incense before the LORD, which is in the Tent of Meeting; and he shall pour out the rest of the blood of the bull at the base of the altar of burnt offering, which is at the door of the Tent of Meeting. He shall take all the fat of the bull of the sin offering from it: the fat that covers the innards, and all the fat that is on the innards, and the two kidneys, and the fat that is on them, which is by the loins, and the cover on the liver, with the kidneys, he shall remove, as it is removed from the bull of the sacrifice of peace offerings. The priest shall burn them on the altar of burnt offering. He shall carry the bull’s skin, all its meat, with its head, and with its legs, its innards, and its dung—all the rest of the bull—outside of the camp to a clean place where the ashes are poured out, and burn it on wood with fire. It shall be burned where the ashes are poured out.”
- The sin offering of the whole congregation
of a sin of the whole congregation of Israel, the LORD says, “If the whole congregation of Israel sins, and the thing is hidden from the eyes of the assembly, and they have done any of the things which the LORD has commanded not to be done, and are guilty; when the sin in which they have sinned is known, then the assembly shall offer a young bull for a sin offering, and bring it before the Tent of Meeting. The elders of the congregation shall lay their hands on the head of the bull before the LORD; and the bull shall be killed before the LORD. The anointed priest shall bring some of the blood of the bull to the Tent of Meeting. The priest shall dip his finger in the blood and sprinkle it seven times before the LORD, before the veil. He shall put some of the blood on the horns of the altar which is before the LORD, that is in the Tent of Meeting; and the rest of the blood he shall pour out at the base of the altar of burnt offering, which is at the door of the Tent of Meeting. All its fat he shall take from it, and burn it on the altar. He shall do this with the bull; as he did with the bull of the sin offering, so he shall do with this; and the priest shall make atonement for them, and they shall be forgiven. He shall carry the bull outside the camp, and burn it as he burned the first bull. It is the sin offering for the assembly.”
- The sin offering of a ruler
of a ruler who sins, the LORD says, “When a ruler sins, and unwittingly does any one of all the things which the LORD his God has commanded not to be done, and is guilty, if his sin in which he has sinned is made known to him, he shall bring as his offering a goat, a male without defect. He shall lay his hand on the head of the goat, and kill it in the place where they kill the burnt offering before the LORD. It is a sin offering. The priest shall take some of the blood of the sin offering with his finger, and put it on the horns of the altar of burnt offering. He shall pour out the rest of its blood at the base of the altar of burnt offering. All its fat he shall burn on the altar, like the fat of the sacrifice of peace offerings; and the priest shall make atonement for him concerning his sin, and he will be forgiven.”
- A female goat as the sin offering of one of the common people
of one of the common people who sins unwittingly, the LORD says, “If anyone of the common people sins unwittingly, in doing any of the things which the LORD has commanded not to be done, and is guilty, if his sin which he has sinned is made known to him, then he shall bring for his offering a goat, a female without defect, for his sin which he has sinned. He shall lay his hand on the head of the sin offering, and kill the sin offering in the place of burnt offering. The priest shall take some of its blood with his finger, and put it on the horns of the altar of burnt offering; and the rest of its blood he shall pour out at the base of the altar. All its fat he shall take away, like the fat is taken away from the sacrifice of peace offerings; and the priest shall burn it on the altar for a pleasant aroma to the LORD; and the priest shall make atonement for him, and he will be forgiven.”
- A female lamb for a sin offering
of a lamb brought for a sin offering, the LORD says, “If he brings a lamb as his offering for a sin offering, he shall bring a female without defect. He shall lay his hand on the head of the sin offering, and kill it for a sin offering in the place where they kill the burnt offering. The priest shall take some of the blood of the sin offering with his finger, and put it on the horns of the altar of burnt offering; and all the rest of its blood he shall pour out at the base of the altar. He shall remove all its fat, like the fat of the lamb is removed from the sacrifice of peace offerings. The priest shall burn them on the altar, on the offerings of the LORD made by fire. The priest shall make atonement for him concerning his sin that he has sinned, and he will be forgiven.”
- Guilt from unreported testimony, uncleanness or a rash oath
of the ways one becomes guilty, the LORD says, “If anyone sins, in that he hears a public adjuration to testify, he being a witness, whether he has seen or known, if he doesn’t report it, then he shall bear his iniquity. Or if anyone touches any unclean thing, whether it is the carcass of an unclean animal, or the carcass of unclean livestock, or the carcass of unclean creeping things, and it is hidden from him, and he is unclean, then he shall be guilty. Or if he touches the uncleanness of man, whatever his uncleanness is with which he is unclean, and it is hidden from him; when he knows of it, then he shall be guilty. Or if anyone swears rashly with his lips to do evil or to do good—whatever it is that a man might utter rashly with an oath, and it is hidden from him—when he knows of it, then he will be guilty of one of these. It shall be, when he is guilty of one of these, he shall confess that in which he has sinned; and he shall bring his trespass offering to the LORD for his sin which he has sinned: a female from the flock, a lamb or a goat, for a sin offering; and the priest shall make atonement for him concerning his sin.”
- Two turtledoves or two young pigeons for one who can’t afford a lamb
of one who can’t afford a lamb, the LORD says, “If he can’t afford a lamb, then he shall bring his trespass offering for that in which he has sinned, two turtledoves, or two young pigeons, to the LORD; one for a sin offering, and the other for a burnt offering. He shall bring them to the priest, who shall first offer the one which is for the sin offering. He shall wring off its head from its neck, but shall not sever it completely. He shall sprinkle some of the blood of the sin offering on the side of the altar; and the rest of the blood shall be drained out at the base of the altar. It is a sin offering. He shall offer the second for a burnt offering, according to the ordinance; and the priest shall make atonement for him concerning his sin which he has sinned, and he shall be forgiven.”
- Fine flour for one who can’t afford two turtledoves or two young pigeons
of one who can’t afford two turtledoves or two young pigeons, the LORD says, “But if he can’t afford two turtledoves or two young pigeons, then he shall bring as his offering for that in which he has sinned, one tenth of an ephah of fine flour for a sin offering. He shall put no oil on it, and he shall not put any frankincense on it, for it is a sin offering. He shall bring it to the priest, and the priest shall take his handful of it as the memorial portion, and burn it on the altar, on the offerings of the LORD made by fire. It is a sin offering. The priest shall make atonement for him concerning his sin that he has sinned in any of these things, and he will be forgiven; and the rest shall be the priest’s, as the meal offering.”
- The trespass offering for a trespass in the LORD’s holy things
the LORD says to Moses, “If anyone commits a trespass, and sins unwittingly regarding the LORD’s holy things, then he shall bring his trespass offering to the LORD: a ram without defect from the flock, according to your estimation in silver by shekels, according to the shekel of the sanctuary, for a trespass offering. He shall make restitution for that which he has done wrong regarding the holy thing, and shall add a fifth part to it, and give it to the priest; and the priest shall make atonement for him with the ram of the trespass offering, and he will be forgiven.”
- The trespass offering for a sin done without knowing it
of one who sins without knowing it, the LORD says, “If anyone sins, doing any of the things which the LORD has commanded not to be done, though he didn’t know it, he is still guilty, and shall bear his iniquity. He shall bring a ram without defect from of the flock, according to your estimation, for a trespass offering, to the priest; and the priest shall make atonement for him concerning the thing in which he sinned and didn’t know it, and he will be forgiven. It is a trespass offering. He is certainly guilty before the LORD.”
- The trespass offering for dealing falsely with a neighbor
the LORD says to Moses, “If anyone sins, and commits a trespass against the LORD, and deals falsely with his neighbor in a matter of deposit, or of bargain, or of robbery, or has oppressed his neighbor, or has found that which was lost, and lied about it, and swearing to a lie—in any of these things that a man sins in his actions—then it shall be, if he has sinned, and is guilty, he shall restore that which he took by robbery, or the thing which he has gotten by oppression, or the deposit which was committed to him, or the lost thing which he found, or any thing about which he has sworn falsely: he shall restore it in full, and shall add a fifth part more to it. He shall return it to him to whom it belongs in the day of his being found guilty. He shall bring his trespass offering to the LORD: a ram without defect from the flock, according to your estimation, for a trespass offering, to the priest. The priest shall make atonement for him before the LORD, and he will be forgiven concerning whatever he does to become guilty.”
- The ashes of the burnt offering and the fire kept burning on the altar
the LORD tells Moses to command Aaron and his sons: “This is the law of the burnt offering: the burnt offering shall be on the hearth on the altar all night until the morning; and the fire of the altar shall be kept burning on it. The priest shall put on his linen garment, and he shall put on his linen trousers upon his body; and he shall remove the ashes from where the fire has consumed the burnt offering on the altar, and he shall put them beside the altar. He shall take off his garments, and put on other garments, and carry the ashes outside the camp to a clean place. The fire on the altar shall be kept burning on it, it shall not go out; and the priest shall burn wood on it every morning. He shall lay the burnt offering in order upon it, and shall burn on it the fat of the peace offerings. Fire shall be kept burning on the altar continually; it shall not go out.”
- How the meal offering is offered and the rest eaten
the LORD says, “This is the law of the meal offering: the sons of Aaron shall offer it before the LORD, before the altar. He shall take from there his handful of the fine flour of the meal offering, and of its oil, and all the frankincense which is on the meal offering, and shall burn it on the altar for a pleasant aroma, as its memorial portion, to the LORD. That which is left of it Aaron and his sons shall eat. It shall be eaten without yeast in a holy place. They shall eat it in the court of the Tent of Meeting. It shall not be baked with yeast. I have given it as their portion of my offerings made by fire. It is most holy, as are the sin offering and the trespass offering. Every male among the children of Aaron shall eat of it, as their portion forever throughout your generations, from the offerings of the LORD made by fire. Whoever touches them shall be holy.”
- The meal offering of Aaron and his sons on the day he is anointed
the LORD says to Moses, “This is the offering of Aaron and of his sons, which they shall offer to the LORD in the day when he is anointed: one tenth of an ephah of fine flour for a meal offering perpetually, half of it in the morning, and half of it in the evening. It shall be made with oil in a griddle. When it is soaked, you shall bring it in. You shall offer the meal offering in baked pieces for a pleasant aroma to the LORD. The anointed priest that will be in his place from among his sons shall offer it. By a statute forever, it shall be wholly burned to the LORD. Every meal offering of a priest shall be wholly burned. It shall not be eaten.”
- The sin offering eaten by the priests
the LORD tells Moses to speak to Aaron and to his sons: “This is the law of the sin offering: in the place where the burnt offering is killed, the sin offering shall be killed before the LORD. It is most holy. The priest who offers it for sin shall eat it. It shall be eaten in a holy place, in the court of the Tent of Meeting. Whatever shall touch its flesh shall be holy. When there is any of its blood sprinkled on a garment, you shall wash that on which it was sprinkled in a holy place. But the earthen vessel in which it is boiled shall be broken; and if it is boiled in a bronze vessel, it shall be scoured, and rinsed in water. Every male among the priests shall eat of it. It is most holy. No sin offering, of which any of the blood is brought into the Tent of Meeting to make atonement in the Holy Place, shall be eaten. It shall be burned with fire.”
- How the trespass offering is offered, and what the priest shall have
the LORD says, “This is the law of the trespass offering: It is most holy. In the place where they kill the burnt offering, he shall kill the trespass offering; and its blood he shall sprinkle around on the altar. He shall offer all of its fat: the fat tail, and the fat that covers the innards, and he shall take away the two kidneys, and the fat that is on them, which is by the loins, and the cover on the liver, with the kidneys; and the priest shall burn them on the altar for an offering made by fire to the LORD: it is a trespass offering. Every male among the priests may eat of it. It shall be eaten in a holy place. It is most holy. As is the sin offering, so is the trespass offering; there is one law for them. The priest who makes atonement with them shall have it. The priest who offers any man’s burnt offering shall have for himself the skin of the burnt offering which he has offered. Every meal offering that is baked in the oven, and all that is prepared in the pan and on the griddle, shall be the priest’s who offers it. Every meal offering, mixed with oil or dry, belongs to all the sons of Aaron, one as well as another.”
- The peace offering for thanksgiving and the day its meat is eaten
the LORD says, “This is the law of the sacrifice of peace offerings, which one shall offer to the LORD: If he offers it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mixed with oil, and unleavened wafers anointed with oil, and cakes mixed with oil. He shall offer his offering with the sacrifice of his peace offerings for thanksgiving with cakes of leavened bread. Of it he shall offer one out of each offering for a heave offering to the LORD. It shall be the priest’s who sprinkles the blood of the peace offerings. The flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten on the day of his offering. He shall not leave any of it until the morning.”
- A vow or a free will offering, and meat left to the third day
of a sacrifice that is a vow or a free will offering, the LORD says, “But if the sacrifice of his offering is a vow, or a free will offering, it shall be eaten on the day that he offers his sacrifice. On the next day what remains of it shall be eaten, but what remains of the meat of the sacrifice on the third day shall be burned with fire. If any of the meat of the sacrifice of his peace offerings is eaten on the third day, it will not be accepted, and it shall not be credited to him who offers it. It will be an abomination, and the soul who eats any of it will bear his iniquity.”
- Meat that touches an unclean thing, and one who eats while unclean
of the meat of the peace offerings and uncleanness, the LORD says, “The meat that touches any unclean thing shall not be eaten. It shall be burned with fire. As for the meat, everyone who is clean may eat it; but the soul who eats of the meat of the sacrifice of peace offerings that belongs to the LORD, having his uncleanness on him, that soul shall be cut off from his people. When anyone touches any unclean thing, the uncleanness of man, or an unclean animal, or any unclean abomination, and eats some of the meat of the sacrifice of peace offerings which belong to the LORD, that soul shall be cut off from his people.”
- The fat and the blood not to be eaten
the LORD tells Moses to speak to the children of Israel: “You shall eat no fat, of bull, or sheep, or goat. The fat of that which dies of itself, and the fat of that which is torn of animals, may be used for any other service, but you shall in no way eat of it. For whoever eats the fat of the animal which men offer as an offering made by fire to the LORD, even the soul who eats it shall be cut off from his people. You shall not eat any blood, whether it is of bird or of animal, in any of your dwellings. Whoever it is who eats any blood, that soul shall be cut off from his people.”
- The waved breast and the heaved thigh given to Aaron and his sons
the LORD tells Moses to speak to the children of Israel: “He who offers the sacrifice of his peace offerings to the LORD shall bring his offering to the LORD out of the sacrifice of his peace offerings. With his own hands he shall bring the offerings of the LORD made by fire. He shall bring the fat with the breast, that the breast may be waved for a wave offering before the LORD. The priest shall burn the fat on the altar, but the breast shall be Aaron’s and his sons’. The right thigh you shall give to the priest for a heave offering out of the sacrifices of your peace offerings. He among the sons of Aaron who offers the blood of the peace offerings, and the fat, shall have the right thigh for a portion. For the waved breast and the heaved thigh I have taken from the children of Israel out of the sacrifices of their peace offerings, and have given them to Aaron the priest and to his sons as their portion forever from the children of Israel.” At 7:35–36 the text adds, “This is the consecrated portion of Aaron, and the consecrated portion of his sons, out of the offerings of the LORD made by fire, in the day when he presented them to minister to the LORD in the priest’s office; which the LORD commanded to be given them of the children of Israel, in the day that he anointed them. It is their portion forever throughout their generations.”
- The law of the offerings the LORD commanded Moses on Mount Sinai
the text says, “This is the law of the burnt offering, the meal offering, the sin offering, the trespass offering, the consecration, and the sacrifice of peace offerings which the LORD commanded Moses in Mount Sinai in the day that he commanded the children of Israel to offer their offerings to the LORD, in the wilderness of Sinai.”
- Moses assembles the congregation, washes Aaron and his sons, and clothes Aaron
the LORD tells Moses, “Take Aaron and his sons with him, and the garments, and the anointing oil, and the bull of the sin offering, and the two rams, and the basket of unleavened bread; and assemble all the congregation at the door of the Tent of Meeting.” Moses does as the LORD commanded him, and the congregation is assembled at the door of the Tent of Meeting. Moses says to the congregation, “This is the thing which the LORD has commanded to be done.” Moses brings Aaron and his sons and washes them with water. He puts the tunic on Aaron, ties the sash on him, clothes him with the robe, puts the ephod on him, and ties the skillfully woven band of the ephod on him and fastens it to him with it; he places the breastplate on him and puts the Urim and Thummim in the breastplate; he sets the turban on Aaron’s head and the golden plate, the holy crown, on the front of the turban, as the LORD commanded Moses.
- Moses anoints the tabernacle, the altar and Aaron, and clothes Aaron’s sons
Moses takes the anointing oil, anoints the tabernacle and all that is in it, and sanctifies them. He sprinkles the oil on the altar seven times and anoints the altar and all its vessels, and the basin and its base, to sanctify them; he pours some of the anointing oil on Aaron’s head and anoints him, to sanctify him. Moses brings Aaron’s sons and clothes them with tunics, ties sashes on them and puts headbands on them, as the LORD commanded Moses.
- The bull of the sin offering, and the altar purified with its blood
Moses brings the bull of the sin offering, and when Aaron and his sons have laid their hands on the head of the bull, he kills it; Moses takes the blood and puts it around on the horns of the altar with his finger, purifies the altar, pours out the blood at the base of the altar and sanctifies it, to make atonement for it. He takes all the fat that was on the innards, the cover of the liver and the two kidneys with their fat, and Moses burns it on the altar; but the bull, its skin, its meat and its dung he burns with fire outside the camp, as the LORD commanded Moses.
- The whole ram of the burnt offering burned on the altar
Moses presents the ram of the burnt offering, and when Aaron and his sons have laid their hands on the head of the ram, he kills it, and Moses sprinkles the blood around on the altar. He cuts the ram into its pieces, and Moses burns the head, the pieces and the fat; he washes the innards and the legs with water, and Moses burns the whole ram on the altar. It is a burnt offering for a pleasant aroma, an offering made by fire to the LORD, as the LORD commanded Moses.
- The ram of consecration, and its blood put on Aaron and his sons
Moses presents the other ram, the ram of consecration, and when Aaron and his sons have laid their hands on the head of the ram, he kills it; Moses takes some of its blood and puts it on the tip of Aaron’s right ear, on the thumb of Aaron’s right hand and on the great toe of Aaron’s right foot. He brings Aaron’s sons, and Moses puts some of the blood on the tip of their right ear, on the thumb of their right hand and on the great toe of their right foot, and sprinkles the blood around on the altar. He takes the fat, the fat tail, all the fat that was on the innards, the cover of the liver, the two kidneys and their fat, and the right thigh, and takes one unleavened cake, one cake of oiled bread and one wafer out of the basket of unleavened bread that was before the LORD, and places them on the fat and on the right thigh. He puts all these in the hands of Aaron and his sons, and waves them for a wave offering before the LORD. Moses takes them from their hands and burns them on the altar on the burnt offering: a consecration offering for a pleasant aroma, an offering made by fire to the LORD. Moses takes the breast and waves it for a wave offering before the LORD; it is Moses’ portion of the ram of consecration, as the LORD commanded Moses.
- Moses tells Aaron and his sons to stay at the door of the Tent of Meeting seven days
Moses takes some of the anointing oil and some of the blood which was on the altar, sprinkles it on Aaron, on his garments, on his sons and on his sons’ garments, and sanctifies them. Moses says to Aaron and to his sons, “Boil the meat at the door of the Tent of Meeting, and there eat it and the bread that is in the basket of consecration, as I commanded, saying, ‘Aaron and his sons shall eat it.’ What remains of the meat and of the bread you shall burn with fire. You shall not go out from the door of the Tent of Meeting for seven days, until the days of your consecration are fulfilled: for he shall consecrate you seven days. What has been done today, so the LORD has commanded to do, to make atonement for you. You shall stay at the door of the Tent of Meeting day and night seven days, and keep the LORD’s command, that you don’t die: for so I am commanded.” Aaron and his sons do all the things which the LORD commanded by Moses.
- On the eighth day Moses commands the offerings of Aaron and of the children of Israel
on the eighth day Moses calls Aaron and his sons, and the elders of Israel, and says to Aaron, “Take a calf from the herd for a sin offering, and a ram for a burnt offering, without defect, and offer them before the LORD. You shall speak to the children of Israel, saying, ‘Take a male goat for a sin offering; and a calf and a lamb, both a year old, without defect, for a burnt offering; and a bull and a ram for peace offerings, to sacrifice before the LORD; and a meal offering mixed with oil: for today the LORD appears to you.’” They bring what Moses commanded before the Tent of Meeting, and all the congregation comes near and stands before the LORD. Moses says, “This is the thing which the LORD commanded that you should do; and the LORD’s glory shall appear to you.” Moses says to Aaron, “Draw near to the altar, and offer your sin offering, and your burnt offering, and make atonement for yourself, and for the people; and offer the offering of the people, and make atonement for them, as the LORD commanded.”
- Aaron kills the calf of the sin offering for himself and offers the burnt offering
Aaron comes near to the altar and kills the calf of the sin offering, which is for himself. The sons of Aaron present the blood to him; he dips his finger in the blood, puts it on the horns of the altar and pours out the blood at the base of the altar. He burns the fat, the kidneys and the cover from the liver of the sin offering upon the altar, as the LORD commanded Moses, and burns the meat and the skin with fire outside the camp. Aaron kills the burnt offering; Aaron’s sons deliver the blood to him, and he sprinkles it around on the altar. They deliver the burnt offering to him, piece by piece, and the head, and he burns them upon the altar; he washes the innards and the legs and burns them on the burnt offering on the altar.
- Aaron presents the people’s offering
Aaron presents the people’s offering: he takes the goat of the sin offering which is for the people, kills it and offers it for sin, like the first; he presents the burnt offering and offers it according to the ordinance; he presents the meal offering, fills his hand from there and burns it upon the altar, in addition to the burnt offering of the morning. He also kills the bull and the ram, the sacrifice of peace offerings, which is for the people. Aaron’s sons deliver the blood to him, and he sprinkles it around on the altar; they deliver to him the fat of the bull and of the ram, the fat tail, that which covers the innards, the kidneys and the cover of the liver, and put the fat upon the breasts, and he burns the fat on the altar. Aaron waves the breasts and the right thigh for a wave offering before the LORD, as Moses commanded.
- The LORD’s glory appears, and fire from before the LORD consumes the burnt offering
Aaron lifts up his hands toward the people and blesses them, and he comes down from offering the sin offering, the burnt offering and the peace offerings. Moses and Aaron go into the Tent of Meeting, come out and bless the people, and the LORD’s glory appears to all the people. Fire comes out from before the LORD and consumes the burnt offering and the fat upon the altar; when all the people see it, they shout and fall on their faces.
- Nadab and Abihu offer strange fire and die before the LORD
Nadab and Abihu, the sons of Aaron, each take his censer, put fire in it, lay incense on it and offer strange fire before the LORD, which he had not commanded them. Fire comes out from before the LORD and devours them, and they die before the LORD. Moses says to Aaron, “This is what the LORD spoke of, saying, ‘I will show myself holy to those who come near me, and before all the people I will be glorified.’” Aaron holds his peace.
- Mishael and Elzaphan carry their brothers out of the camp
Moses calls Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and says to them, “Draw near, carry your brothers from before the sanctuary out of the camp.” So they come near and carry them in their tunics out of the camp, as Moses had said.
- Moses tells Aaron, Eleazar and Ithamar not to let their hair go loose or tear their clothes
Moses says to Aaron, and to Eleazar and to Ithamar, the sons of Aaron, “Don’t let the hair of your heads go loose, and don’t tear your clothes, so that you don’t die, and so that he will not be angry with all the congregation; but let your brothers, the whole house of Israel, bewail the burning which the LORD has kindled. You shall not go out from the door of the Tent of Meeting, lest you die; for the anointing oil of the LORD is on you.” They do according to the word of Moses.
- The LORD’s word to Aaron about wine and strong drink
the LORD says to Aaron, “You and your sons are not to drink wine or strong drink whenever you go into the Tent of Meeting, or you will die. This shall be a statute forever throughout your generations. You are to make a distinction between the holy and the common, and between the unclean and the clean. You are to teach the children of Israel all the statutes which the LORD has spoken to them by Moses.”
- The portion of Aaron and his sons from the offerings made by fire
Moses speaks to Aaron, and to Eleazar and to Ithamar, the sons of Aaron who were left: “Take the meal offering that remains of the offerings of the LORD made by fire, and eat it without yeast beside the altar; for it is most holy; and you shall eat it in a holy place, because it is your portion, and your sons’ portion, of the offerings of the LORD made by fire; for so I am commanded. The waved breast and the heaved thigh you shall eat in a clean place, you, and your sons, and your daughters with you: for they are given as your portion, and your sons’ portion, out of the sacrifices of the peace offerings of the children of Israel. They shall bring the heaved thigh and the waved breast with the offerings made by fire of the fat, to wave it for a wave offering before the LORD. It shall be yours, and your sons’ with you, as a portion forever, as the LORD has commanded.”
- The goat of the sin offering not eaten: Moses is angry, and Aaron answers
Moses diligently inquires about the goat of the sin offering, and it has been burned. He is angry with Eleazar and with Ithamar, the sons of Aaron who were left, saying, “Why haven’t you eaten the sin offering in the place of the sanctuary, since it is most holy, and he has given it to you to bear the iniquity of the congregation, to make atonement for them before the LORD? Behold, its blood was not brought into the inner part of the sanctuary. You certainly should have eaten it in the sanctuary, as I commanded.” Aaron says to Moses, “Behold, today they have offered their sin offering and their burnt offering before the LORD; and such things as these have happened to me. If I had eaten the sin offering today, would it have been pleasing in the LORD’s sight?” When Moses hears that, it is pleasing in his sight.
- Animals of the earth that may be eaten, and those that are unclean
the LORD speaks to Moses and to Aaron and tells them to speak to the children of Israel: “These are the living things which you may eat among all the animals that are on the earth. Whatever parts the hoof, and is cloven-footed, and chews the cud among the animals, that you may eat. Nevertheless these you shall not eat of those that chew the cud, or of those who part the hoof: the camel, because it chews the cud but doesn’t have a parted hoof, is unclean to you. The hyrax, because it chews the cud but doesn’t have a parted hoof, is unclean to you. The hare, because it chews the cud but doesn’t have a parted hoof, is unclean to you. The pig, because it has a split hoof, and is cloven-footed, but doesn’t chew the cud, is unclean to you. You shall not eat their meat. You shall not touch their carcasses. They are unclean to you.”
- What in the waters may be eaten, and what is an abomination
of what is in the waters the LORD says, “You may eat of all these that are in the waters: whatever has fins and scales in the waters, in the seas, and in the rivers, that you may eat. All that don’t have fins and scales in the seas and rivers, all that move in the waters, and all the living creatures that are in the waters, they are an abomination to you, and you shall detest them. You shall not eat of their meat, and you shall detest their carcasses. Whatever has no fins nor scales in the waters is an abomination to you.”
- The birds to be detested
of the birds the LORD says, “You shall detest these among the birds; they shall not be eaten because they are an abomination: the eagle, the vulture, the black vulture, the red kite, any kind of black kite, any kind of raven, the horned owl, the screech owl, the gull, any kind of hawk, the little owl, the cormorant, the great owl, the white owl, the desert owl, the osprey, the stork, any kind of heron, the hoopoe, and the bat.”
- Flying insects that may be eaten, and those that are an abomination
of flying insects the LORD says, “All flying insects that walk on all fours are an abomination to you. Yet you may eat these: of all winged creeping things that go on all fours, which have long, jointed legs for hopping on the earth. Even of these you may eat: any kind of locust, any kind of katydid, any kind of cricket, and any kind of grasshopper. But all winged creeping things which have four feet are an abomination to you.”
- Uncleanness from touching or carrying a carcass
of those who touch or carry a carcass the LORD says, “By these you will become unclean: whoever touches their carcass shall be unclean until the evening. Whoever carries any part of their carcass shall wash his clothes, and be unclean until the evening. Every animal which has a split hoof that isn’t completely divided, or doesn’t chew the cud, is unclean to you. Everyone who touches them shall be unclean. Whatever goes on its paws, among all animals that go on all fours, they are unclean to you. Whoever touches their carcass shall be unclean until the evening. He who carries their carcass shall wash his clothes, and be unclean until the evening. They are unclean to you.”
- Unclean creeping things of the earth, and what their carcasses fall on
of the creeping things that creep on the earth, and of what their carcasses fall on, the LORD says, “These are they which are unclean to you among the creeping things that creep on the earth: the weasel, the rat, any kind of great lizard, the gecko, and the monitor lizard, the wall lizard, the skink, and the chameleon. These are they which are unclean to you among all that creep. Whoever touches them when they are dead shall be unclean until the evening. Anything they fall on when they are dead shall be unclean; whether it is any vessel of wood, or clothing, or skin, or sack, whatever vessel it is, with which any work is done, it must be put into water, and it shall be unclean until the evening. Then it will be clean. Every earthen vessel into which any of them falls and all that is in it shall be unclean. You shall break it. All food which may be eaten which is soaked in water shall be unclean. All drink that may be drunk in every such vessel shall be unclean. Everything whereupon part of their carcass falls shall be unclean; whether oven, or range for pots, it shall be broken in pieces. They are unclean, and shall be unclean to you. Nevertheless a spring or a cistern in which water is gathered shall be clean, but that which touches their carcass shall be unclean. If part of their carcass falls on any sowing seed which is to be sown, it is clean. But if water is put on the seed, and part of their carcass falls on it, it is unclean to you.”
- The carcass of an animal that may be eaten
of the carcass of an animal that may be eaten the LORD says, “If any animal of which you may eat dies, he who touches its carcass shall be unclean until the evening. He who eats of its carcass shall wash his clothes, and be unclean until the evening. He also who carries its carcass shall wash his clothes, and be unclean until the evening.”
- Things that creep on the earth, and the command to be holy
of the creeping things that creep on the earth the LORD says, “Every creeping thing that creeps on the earth is an abomination. It shall not be eaten. Whatever goes on its belly, and whatever goes on all fours, or whatever has many feet, even all creeping things that creep on the earth, them you shall not eat; for they are an abomination. You shall not make yourselves abominable with any creeping thing that creeps. You shall not make yourselves unclean with them, that you should be defiled by them. For I am the LORD your God. Sanctify yourselves therefore, and be holy; for I am holy. You shall not defile yourselves with any kind of creeping thing that moves on the earth. For I am the LORD who brought you up out of the land of Egypt, to be your God. You shall therefore be holy, for I am holy.”
- The law that distinguishes the living things that may be eaten from those that may not
the LORD says, “This is the law of the animal, and of the bird, and of every living creature that moves in the waters, and of every creature that creeps on the earth, to make a distinction between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not be eaten.”
- The days of purification of a woman who bears a child
the LORD speaks to Moses and tells him to speak to the children of Israel: “If a woman conceives, and bears a male child, then she shall be unclean seven days; as in the days of her monthly period she shall be unclean. In the eighth day the flesh of his foreskin shall be circumcised. She shall continue in the blood of purification thirty-three days. She shall not touch any holy thing, nor come into the sanctuary, until the days of her purifying are completed. But if she bears a female child, then she shall be unclean two weeks, as in her period; and she shall continue in the blood of purification sixty-six days. When the days of her purification are completed for a son or for a daughter, she shall bring to the priest at the door of the Tent of Meeting, a year old lamb for a burnt offering, and a young pigeon or a turtledove, for a sin offering. He shall offer it before the LORD, and make atonement for her; then she shall be cleansed from the fountain of her blood. This is the law for her who bears, whether a male or a female. If she cannot afford a lamb, then she shall take two turtledoves or two young pigeons: the one for a burnt offering, and the other for a sin offering. The priest shall make atonement for her, and she shall be clean.”
- Examining a swelling, a scab or a bright spot in the skin
the LORD speaks to Moses and to Aaron: “When a man shall have a swelling in his body’s skin, or a scab, or a bright spot, and it becomes in the skin of his body the plague of leprosy, then he shall be brought to Aaron the priest or to one of his sons, the priests. The priest shall examine the plague in the skin of the body. If the hair in the plague has turned white, and the appearance of the plague is deeper than the body’s skin, it is the plague of leprosy; so the priest shall examine him and pronounce him unclean. If the bright spot is white in the skin of his body, and its appearance isn’t deeper than the skin, and its hair hasn’t turned white, then the priest shall isolate the infected person for seven days. The priest shall examine him on the seventh day. Behold, if in his eyes the plague is arrested and the plague hasn’t spread in the skin, then the priest shall isolate him for seven more days. The priest shall examine him again on the seventh day. Behold, if the plague has faded and the plague hasn’t spread in the skin, then the priest shall pronounce him clean. It is a scab. He shall wash his clothes, and be clean. But if the scab spreads on the skin after he has shown himself to the priest for his cleansing, he shall show himself to the priest again. The priest shall examine him; and behold, if the scab has spread on the skin, then the priest shall pronounce him unclean. It is leprosy.”
- Chronic leprosy with raw flesh, and leprosy that covers all the skin
of chronic leprosy, and of leprosy that covers all the skin, the LORD says, “When the plague of leprosy is in a man, then he shall be brought to the priest; and the priest shall examine him. Behold, if there is a white swelling in the skin, and it has turned the hair white, and there is raw flesh in the swelling, it is a chronic leprosy in the skin of his body, and the priest shall pronounce him unclean. He shall not isolate him, for he is already unclean. If the leprosy breaks out all over the skin, and the leprosy covers all the skin of the infected person from his head even to his feet, as far as it appears to the priest, then the priest shall examine him. Behold, if the leprosy has covered all his flesh, he shall pronounce him clean of the plague. It has all turned white: he is clean. But whenever raw flesh appears in him, he shall be unclean. The priest shall examine the raw flesh, and pronounce him unclean: the raw flesh is unclean. It is leprosy. Or if the raw flesh turns again, and is changed to white, then he shall come to the priest. The priest shall examine him. Behold, if the plague has turned white, then the priest shall pronounce him clean of the plague. He is clean.”
- A white swelling or bright spot where a boil has healed
of a boil that has healed the LORD says, “When the body has a boil on its skin, and it has healed, and in the place of the boil there is a white swelling, or a bright spot, reddish-white, then it shall be shown to the priest. The priest shall examine it. Behold, if its appearance is deeper than the skin, and its hair has turned white, then the priest shall pronounce him unclean. It is the plague of leprosy. It has broken out in the boil. But if the priest examines it, and behold, there are no white hairs in it, and it isn’t deeper than the skin, but is dim, then the priest shall isolate him seven days. If it spreads in the skin, then the priest shall pronounce him unclean. It is a plague. But if the bright spot stays in its place, and hasn’t spread, it is the scar from the boil; and the priest shall pronounce him clean.” Where WEB has “deeper than the skin” (13:20) and “isn’t deeper than the skin” (13:21), the Korean Revised Version has 피부보다 얕고 and 피부보다 얕지 아니하고, that is, shallower and not shallower than the skin.
- A bright spot in a burn
of a burn from fire the LORD says, “Or when the body has a burn from fire on its skin, and the raw flesh of the burn becomes a bright spot, reddish-white, or white, then the priest shall examine it; and behold, if the hair in the bright spot has turned white, and its appearance is deeper than the skin, it is leprosy. It has broken out in the burning, and the priest shall pronounce him unclean. It is the plague of leprosy. But if the priest examines it, and behold, there is no white hair in the bright spot, and it isn’t deeper than the skin, but has faded, then the priest shall isolate him seven days. The priest shall examine him on the seventh day. If it has spread in the skin, then the priest shall pronounce him unclean. It is the plague of leprosy. If the bright spot stays in its place, and hasn’t spread in the skin, but is faded, it is the swelling from the burn, and the priest shall pronounce him clean, for it is the scar from the burn.” Where WEB has “isn’t deeper than the skin” (13:26), the Korean Revised Version has 피부보다 얕지 아니하고, that is, not shallower than the skin.
- A plague on the head or the beard, and the itch
of a plague on the head or the beard the LORD says, “When a man or woman has a plague on the head or on the beard, then the priest shall examine the plague; and behold, if its appearance is deeper than the skin, and the hair in it is yellow and thin, then the priest shall pronounce him unclean. It is an itch. It is leprosy of the head or of the beard. If the priest examines the plague of itching, and behold, its appearance isn’t deeper than the skin, and there is no black hair in it, then the priest shall isolate the person infected with itching seven days. On the seventh day the priest shall examine the plague; and behold, if the itch hasn’t spread, and there is no yellow hair in it, and the appearance of the itch isn’t deeper than the skin, then he shall be shaved, but he shall not shave the itch. Then the priest shall isolate the one who has the itch seven more days. On the seventh day, the priest shall examine the itch; and behold, if the itch hasn’t spread in the skin, and its appearance isn’t deeper than the skin, then the priest shall pronounce him clean. He shall wash his clothes and be clean. But if the itch spreads in the skin after his cleansing, then the priest shall examine him; and behold, if the itch has spread in the skin, the priest shall not look for the yellow hair; he is unclean. But if in his eyes the itch is arrested and black hair has grown in it, then the itch is healed. He is clean. The priest shall pronounce him clean.”
- White bright spots in the skin, and a harmless rash
of white bright spots in the skin the LORD says, “When a man or a woman has bright spots in the skin of the body, even white bright spots, then the priest shall examine them. Behold, if the bright spots on the skin of their body are a dull white, it is a harmless rash. It has broken out in the skin. He is clean.”
- A bald head or forehead, and a plague in it
of baldness the LORD says, “If a man’s hair has fallen from his head, he is bald. He is clean. If his hair has fallen off from the front part of his head, his forehead is bald. He is clean. But if a reddish-white plague is in the bald head or the bald forehead, it is leprosy breaking out in his bald head or his bald forehead. Then the priest shall examine him. Behold, if the swelling of the plague is reddish-white in his bald head, or in his bald forehead, like the appearance of leprosy in the skin of the body, he is a leprous man. He is unclean. The priest shall surely pronounce him unclean. His plague is on his head.”
- The leper’s torn clothes and his dwelling outside the camp
of the leper the LORD says, “The leper in whom the plague is shall wear torn clothes, and the hair of his head shall hang loose. He shall cover his upper lip, and shall cry, ‘Unclean! Unclean!’ All the days in which the plague is in him he shall be unclean. He is unclean. He shall dwell alone. His dwelling shall be outside of the camp.”
- The plague in a garment or in anything made of leather
of the plague in a garment the LORD says, “The garment also that the plague of leprosy is in, whether it is a woolen garment, or a linen garment; whether it is in warp or woof; of linen or of wool; whether in leather, or in anything made of leather; if the plague is greenish or reddish in the garment, or in the leather, or in the warp, or in the woof, or in anything made of leather; it is the plague of leprosy, and shall be shown to the priest. The priest shall examine the plague, and isolate the plague seven days. He shall examine the plague on the seventh day. If the plague has spread in the garment, either in the warp, or in the woof, or in the skin, whatever use the skin is used for, the plague is a destructive mildew. It is unclean. He shall burn the garment, whether the warp or the woof, in wool or in linen, or anything of leather, in which the plague is, for it is a destructive mildew. It shall be burned in the fire. If the priest examines it, and behold, the plague hasn’t spread in the garment, either in the warp, or in the woof, or in anything of skin; then the priest shall command that they wash the thing that the plague is in, and he shall isolate it seven more days. Then the priest shall examine it, after the plague is washed; and behold, if the plague hasn’t changed its color, and the plague hasn’t spread, it is unclean; you shall burn it in the fire. It is a mildewed spot, whether the bareness is inside or outside. If the priest looks, and behold, the plague has faded after it is washed, then he shall tear it out of the garment, or out of the skin, or out of the warp, or out of the woof; and if it appears again in the garment, either in the warp, or in the woof, or in anything of skin, it is spreading. You shall burn what the plague is in with fire. The garment, either the warp, or the woof, or whatever thing of skin it is, which you shall wash, if the plague has departed from them, then it shall be washed the second time, and it will be clean.” At 13:59 the text adds, “This is the law of the plague of mildew in a garment of wool or linen, either in the warp, or the woof, or in anything of skin, to pronounce it clean, or to pronounce it unclean.”
- The two living birds on the day of the leper’s cleansing
the LORD says to Moses, “This shall be the law of the leper in the day of his cleansing: He shall be brought to the priest, and the priest shall go out of the camp. The priest shall examine him. Behold, if the plague of leprosy is healed in the leper, then the priest shall command them to take for him who is to be cleansed two living clean birds, cedar wood, scarlet, and hyssop. The priest shall command them to kill one of the birds in an earthen vessel over running water. As for the living bird, he shall take it, the cedar wood, the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water. He shall sprinkle on him who is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird go into the open field. He who is to be cleansed shall wash his clothes, and shave off all his hair, and bathe himself in water; and he shall be clean. After that he shall come into the camp, but shall dwell outside his tent seven days. It shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows. He shall shave off all his hair. He shall wash his clothes, and he shall bathe his body in water. Then he shall be clean.”
- The two male lambs and the ewe lamb of the eighth day
of the man who is to be cleansed, the LORD says, “On the eighth day he shall take two male lambs without defect, one ewe lamb a year old without defect, three tenths of an ephah of fine flour for a meal offering, mixed with oil, and one log of oil. The priest who cleanses him shall set the man who is to be cleansed, and those things, before the LORD, at the door of the Tent of Meeting. The priest shall take one of the male lambs, and offer him for a trespass offering, with the log of oil, and wave them for a wave offering before the LORD. … The priest shall take some of the blood of the trespass offering, and the priest shall put it on the tip of the right ear of him who is to be cleansed, and on the thumb of his right hand, and on the big toe of his right foot. The priest shall take some of the log of oil, and pour it into the palm of his own left hand. The priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle some of the oil with his finger seven times before the LORD. … The priest shall offer the sin offering, and make atonement for him who is to be cleansed because of his uncleanness. Afterward he shall kill the burnt offering; then the priest shall offer the burnt offering and the meal offering on the altar. The priest shall make atonement for him, and he shall be clean.”
- The cleansing of one who is poor and can’t afford so much
of the leper’s cleansing, the LORD says, “If he is poor, and can’t afford so much, then he shall take one male lamb for a trespass offering to be waved, to make atonement for him, and one tenth of an ephah of fine flour mixed with oil for a meal offering, and a log of oil; and two turtledoves, or two young pigeons, such as he is able to afford; and the one shall be a sin offering, and the other a burnt offering. On the eighth day he shall bring them for his cleansing to the priest, to the door of the Tent of Meeting, before the LORD. The priest shall take the lamb of the trespass offering, and the log of oil, and the priest shall wave them for a wave offering before the LORD. He shall kill the lamb of the trespass offering. The priest shall take some of the blood of the trespass offering and put it on the tip of the right ear of him who is to be cleansed, and on the thumb of his right hand, and on the big toe of his right foot. … The priest shall make atonement for him who is to be cleansed before the LORD.” At 14:32 the text adds, “This is the law for him in whom is the plague of leprosy, who is not able to afford the sacrifice for his cleansing.”
- A spreading mildew in a house in the land of Canaan
the LORD says to Moses and to Aaron, “When you have come into the land of Canaan, which I give to you for a possession, and I put a spreading mildew in a house in the land of your possession, then he who owns the house shall come and tell the priest, saying, ‘There seems to me to be some sort of plague in the house.’ The priest shall command that they empty the house, before the priest goes in to examine the plague, that all that is in the house not be made unclean. Afterward the priest shall go in to inspect the house. He shall examine the plague; and behold, if the plague is in the walls of the house with hollow streaks, greenish or reddish, and it appears to be deeper than the wall, then the priest shall go out of the house to the door of the house, and shut up the house seven days. The priest shall come again on the seventh day, and look. If the plague has spread in the walls of the house, then the priest shall command that they take out the stones in which is the plague, and cast them into an unclean place outside of the city. He shall cause the inside of the house to be scraped all over. They shall pour out the mortar that they scraped off outside of the city into an unclean place. They shall take other stones, and put them in the place of those stones; and he shall take other mortar, and shall plaster the house.”
- Breaking down a house where the plague comes again and spreads
of the plague in a house, the LORD says, “If the plague comes again, and breaks out in the house after he has taken out the stones, and after he has scraped the house, and after it was plastered, then the priest shall come in and look; and behold, if the plague has spread in the house, it is a destructive mildew in the house. It is unclean. He shall break down the house, its stones, and its timber, and all the house’s mortar. He shall carry them out of the city into an unclean place. Moreover he who goes into the house while it is shut up shall be unclean until the evening. He who lies down in the house shall wash his clothes; and he who eats in the house shall wash his clothes.”
- Cleansing a house where the plague has not spread
of the plague in a house, the LORD says, “If the priest shall come in, and examine it, and behold, the plague hasn’t spread in the house, after the house was plastered, then the priest shall pronounce the house clean, because the plague is healed. To cleanse the house he shall take two birds, cedar wood, scarlet, and hyssop. He shall kill one of the birds in an earthen vessel over running water. He shall take the cedar wood, the hyssop, the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times. He shall cleanse the house with the blood of the bird, and with the running water, with the living bird, with the cedar wood, with the hyssop, and with the scarlet; but he shall let the living bird go out of the city into the open field. So shall he make atonement for the house; and it shall be clean.”
- The law of leprosy, to teach when it is unclean and when it is clean
the text reads, “This is the law for any plague of leprosy, and for an itch, and for the destructive mildew of a garment, and for a house, and for a swelling, and for a scab, and for a bright spot; to teach when it is unclean, and when it is clean. This is the law of leprosy.”
- The uncleanness and cleansing of a man with a discharge
the LORD tells Moses and Aaron to speak to the children of Israel and tell them, “When any man has a discharge from his body, because of his discharge he is unclean. … Every bed on which he who has the discharge lies shall be unclean; and everything he sits on shall be unclean. Whoever touches his bed shall wash his clothes, and bathe himself in water, and be unclean until the evening. … He who touches the body of him who has the discharge shall wash his clothes, and bathe himself in water, and be unclean until the evening. … The earthen vessel, which he who has the discharge touches, shall be broken; and every vessel of wood shall be rinsed in water. When he who has a discharge is cleansed of his discharge, then he shall count to himself seven days for his cleansing, and wash his clothes; and he shall bathe his flesh in running water, and shall be clean. On the eighth day he shall take two turtledoves, or two young pigeons, and come before the LORD to the door of the Tent of Meeting, and give them to the priest. The priest shall offer them, the one for a sin offering, and the other for a burnt offering. The priest shall make atonement for him before the LORD for his discharge.”
- An emission of semen, and the garment or skin it is on
the LORD says, “If any man has an emission of semen, then he shall bathe all his flesh in water, and be unclean until the evening. Every garment and every skin which the semen is on shall be washed with water, and be unclean until the evening. If a man lies with a woman and there is an emission of semen, they shall both bathe themselves in water, and be unclean until the evening.”
- A woman’s discharge of blood and her seven days of impurity
the LORD says, “If a woman has a discharge, and her discharge in her flesh is blood, she shall be in her impurity seven days. Whoever touches her shall be unclean until the evening. Everything that she lies on in her impurity shall be unclean. Everything also that she sits on shall be unclean. Whoever touches her bed shall wash his clothes, and bathe himself in water, and be unclean until the evening. Whoever touches anything that she sits on shall wash his clothes, and bathe himself in water, and be unclean until the evening. If it is on the bed, or on anything she sits on, when he touches it, he shall be unclean until the evening. If any man lies with her, and her monthly flow is on him, he shall be unclean seven days; and every bed he lies on shall be unclean.”
- A woman’s discharge of blood beyond the time of her period
the LORD says, “If a woman has a discharge of her blood many days not in the time of her period, or if she has a discharge beyond the time of her period, all the days of the discharge of her uncleanness shall be as in the days of her period. She is unclean. Every bed she lies on all the days of her discharge shall be to her as the bed of her period. Everything she sits on shall be unclean, as the uncleanness of her period. Whoever touches these things shall be unclean, and shall wash his clothes and bathe himself in water, and be unclean until the evening. But if she is cleansed of her discharge, then she shall count to herself seven days, and after that she shall be clean. On the eighth day she shall take two turtledoves, or two young pigeons, and bring them to the priest, to the door of the Tent of Meeting. The priest shall offer the one for a sin offering, and the other for a burnt offering; and the priest shall make atonement for her before the LORD for the uncleanness of her discharge.”
- Separating the children of Israel from their uncleanness
the LORD says, “Thus you shall separate the children of Israel from their uncleanness, so they will not die in their uncleanness when they defile my tabernacle that is among them.” At 15:32–33 the text adds, “This is the law of him who has a discharge, and of him who has an emission of semen, so that he is unclean by it; and of her who has her period, and of a man or woman who has a discharge, and of him who lies with her who is unclean.”
- Aaron’s bull for the sin offering, and the lots for the two goats
after the death of the two sons of Aaron, when they came near before the LORD, and died, the LORD says to Moses, “Tell Aaron your brother not to come at just any time into the Most Holy Place within the veil, before the mercy seat which is on the ark; lest he die; for I will appear in the cloud on the mercy seat. Aaron shall come into the sanctuary with a young bull for a sin offering, and a ram for a burnt offering. He shall put on the holy linen tunic. He shall have the linen trousers on his body, and shall put on the linen sash, and he shall be clothed with the linen turban. They are the holy garments. He shall bathe his body in water, and put them on. He shall take from the congregation of the children of Israel two male goats for a sin offering, and one ram for a burnt offering. Aaron shall offer the bull of the sin offering, which is for himself, and make atonement for himself and for his house. He shall take the two goats, and set them before the LORD at the door of the Tent of Meeting. Aaron shall cast lots for the two goats: one lot for the LORD, and the other lot for the scapegoat. Aaron shall present the goat on which the lot fell for the LORD, and offer him for a sin offering. But the goat on which the lot fell for the scapegoat shall be presented alive before the LORD, to make atonement for him, to send him away as the scapegoat into the wilderness.”
- The blood of the bull and of the goat sprinkled on and before the mercy seat
the LORD says, “Aaron shall present the bull of the sin offering, which is for himself, and shall make atonement for himself and for his house, and shall kill the bull of the sin offering which is for himself. He shall take a censer full of coals of fire from off the altar before the LORD, and two handfuls of sweet incense beaten small, and bring it within the veil. He shall put the incense on the fire before the LORD, that the cloud of the incense may cover the mercy seat that is on the covenant, so that he will not die. He shall take some of the blood of the bull, and sprinkle it with his finger on the mercy seat on the east; and before the mercy seat he shall sprinkle some of the blood with his finger seven times. Then he shall kill the goat of the sin offering that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bull, and sprinkle it on the mercy seat and before the mercy seat. He shall make atonement for the Holy Place, because of the uncleanness of the children of Israel, and because of their transgressions, even all their sins; and so he shall do for the Tent of Meeting that dwells with them in the middle of their uncleanness. No one shall be in the Tent of Meeting when he enters to make atonement in the Holy Place, until he comes out, and has made atonement for himself and for his household, and for all the assembly of Israel. He shall go out to the altar that is before the LORD and make atonement for it, and shall take some of the bull’s blood, and some of the goat’s blood, and put it around on the horns of the altar. He shall sprinkle some of the blood on it with his finger seven times, and cleanse it, and make it holy from the uncleanness of the children of Israel.”
- The live goat sent away into the wilderness
the LORD says, “When he has finished atoning for the Holy Place, the Tent of Meeting, and the altar, he shall present the live goat. Aaron shall lay both his hands on the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them on the head of the goat, and shall send him away into the wilderness by the hand of a man who is ready. The goat shall carry all their iniquities on himself to a solitary land, and he shall release the goat in the wilderness.”
- Putting off the linen garments, and bathing in water
the LORD says, “Aaron shall come into the Tent of Meeting, and shall take off the linen garments which he put on when he went into the Holy Place, and shall leave them there. Then he shall bathe himself in water in a holy place, put on his garments, and come out and offer his burnt offering and the burnt offering of the people, and make atonement for himself and for the people. The fat of the sin offering he shall burn on the altar. He who lets the goat go as the scapegoat shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp. The bull for the sin offering, and the goat for the sin offering, whose blood was brought in to make atonement in the Holy Place, shall be carried outside the camp; and they shall burn their skins, their flesh, and their dung with fire. He who burns them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.”
- The statute of the tenth day of the seventh month
the LORD says, “It shall be a statute to you forever: in the seventh month, on the tenth day of the month, you shall afflict your souls, and shall do no kind of work, whether native-born or a stranger who lives as a foreigner among you; for on this day shall atonement be made for you, to cleanse you. You shall be clean from all your sins before the LORD. It is a Sabbath of solemn rest to you, and you shall afflict your souls. It is a statute forever. The priest, who is anointed and who is consecrated to be priest in his father’s place, shall make the atonement, and shall put on the linen garments, even the holy garments. Then he shall make atonement for the Holy Sanctuary; and he shall make atonement for the Tent of Meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly. This shall be an everlasting statute for you, to make atonement for the children of Israel once in the year because of all their sins.” At 16:34 the text adds, “It was done as the LORD commanded Moses.”
- Sacrifices to be brought to the door of the Tent of Meeting
the LORD tells Moses to speak to Aaron, and to his sons, and to all the children of Israel, and to say to them, “This is the thing which the LORD has commanded: Whatever man there is of the house of Israel who kills a bull, or lamb, or goat in the camp, or who kills it outside the camp, and hasn’t brought it to the door of the Tent of Meeting to offer it as an offering to the LORD before the LORD’s tabernacle: blood shall be imputed to that man. He has shed blood. That man shall be cut off from among his people. This is to the end that the children of Israel may bring their sacrifices, which they sacrifice in the open field, that they may bring them to the LORD, to the door of the Tent of Meeting, to the priest, and sacrifice them for sacrifices of peace offerings to the LORD. The priest shall sprinkle the blood on the LORD’s altar at the door of the Tent of Meeting, and burn the fat for a pleasant aroma to the LORD. They shall no more sacrifice their sacrifices to the goat idols, after which they play the prostitute. This shall be a statute forever to them throughout their generations.” The LORD also says, “You shall say to them, ‘Any man there is of the house of Israel, or of the strangers who live as foreigners among them, who offers a burnt offering or sacrifice, and doesn’t bring it to the door of the Tent of Meeting to sacrifice it to the LORD, that man shall be cut off from his people.’”
- No blood to be eaten, and the blood of an animal taken in hunting
of eating blood the LORD says, “Any man of the house of Israel, or of the strangers who live as foreigners among them, who eats any kind of blood, I will set my face against that soul who eats blood, and will cut him off from among his people. For the life of the flesh is in the blood. I have given it to you on the altar to make atonement for your souls; for it is the blood that makes atonement by reason of the life. Therefore I have said to the children of Israel, ‘No person among you may eat blood, nor may any stranger who lives as a foreigner among you eat blood.’ Whatever man there is of the children of Israel, or of the strangers who live as foreigners among them, who takes in hunting any animal or bird that may be eaten, he shall pour out its blood, and cover it with dust. For as to the life of all flesh, its blood is with its life. Therefore I said to the children of Israel, ‘You shall not eat the blood of any kind of flesh; for the life of all flesh is its blood. Whoever eats it shall be cut off.’”
- One who eats what dies of itself or is torn by animals
of one who eats what dies of itself the LORD says, “Every person that eats what dies of itself, or that which is torn by animals, whether he is native-born or a foreigner, shall wash his clothes, and bathe himself in water, and be unclean until the evening. Then he shall be clean. But if he doesn’t wash them, or bathe his flesh, then he shall bear his iniquity.”
- The doings of the land of Egypt and of the land of Canaan
the LORD tells Moses to speak to the children of Israel, and say to them, “I am the LORD your God. You shall not do as they do in the land of Egypt, where you lived. You shall not do as they do in the land of Canaan, where I am bringing you. You shall not follow their statutes. You shall do my ordinances. You shall keep my statutes and walk in them. I am the LORD your God. You shall therefore keep my statutes and my ordinances, which if a man does, he shall live in them. I am the LORD.”
- Not to uncover the nakedness of close relatives
of close relatives the LORD says, “None of you shall approach any close relatives, to uncover their nakedness: I am the LORD. You shall not uncover the nakedness of your father, nor the nakedness of your mother: she is your mother. You shall not uncover her nakedness. You shall not uncover the nakedness of your father’s wife. It is your father’s nakedness. You shall not uncover the nakedness of your sister, the daughter of your father, or the daughter of your mother, whether born at home or born abroad. You shall not uncover the nakedness of your son’s daughter, or of your daughter’s daughter, even their nakedness; for theirs is your own nakedness. You shall not uncover the nakedness of your father’s wife’s daughter, conceived by your father, since she is your sister. You shall not uncover the nakedness of your father’s sister. She is your father’s near kinswoman. You shall not uncover the nakedness of your mother’s sister, for she is your mother’s near kinswoman. You shall not uncover the nakedness of your father’s brother. You shall not approach his wife. She is your aunt. You shall not uncover the nakedness of your daughter-in-law. She is your son’s wife. You shall not uncover her nakedness. You shall not uncover the nakedness of your brother’s wife. It is your brother’s nakedness. You shall not uncover the nakedness of a woman and her daughter. You shall not take her son’s daughter, or her daughter’s daughter, to uncover her nakedness. They are near kinswomen. It is wickedness. You shall not take a wife in addition to her sister, to be a rival, to uncover her nakedness, while her sister is still alive.”
- The woman in her impurity, the neighbor’s wife, Molech, and lying with a man or an animal
the LORD says, “You shall not approach a woman to uncover her nakedness, as long as she is impure by her uncleanness. You shall not lie carnally with your neighbor’s wife, and defile yourself with her. You shall not give any of your children as a sacrifice to Molech. You shall not profane the name of your God. I am the LORD. You shall not lie with a man as with a woman. That is detestable. You shall not lie with any animal to defile yourself with it. No woman may give herself to an animal, to lie down with it: it is a perversion.”
- The land that vomits out its inhabitants
the LORD says, “Don’t defile yourselves in any of these things; for in all these the nations which I am casting out before you were defiled. The land was defiled. Therefore I punished its iniquity, and the land vomited out her inhabitants. You therefore shall keep my statutes and my ordinances, and shall not do any of these abominations; neither the native-born, nor the stranger who lives as a foreigner among you (for the men of the land that were before you had done all these abominations, and the land became defiled), that the land not vomit you out also, when you defile it, as it vomited out the nation that was before you. For whoever shall do any of these abominations, even the souls that do them shall be cut off from among their people. Therefore you shall keep my requirements, that you do not practice any of these abominable customs which were practiced before you, and that you do not defile yourselves with them. I am the LORD your God.”
- The whole congregation told to be holy
the LORD tells Moses to speak to all the congregation of the children of Israel, and tell them, “You shall be holy; for I, the LORD your God, am holy. Each one of you shall respect his mother and his father. You shall keep my Sabbaths. I am the LORD your God. Don’t turn to idols, nor make molten gods for yourselves. I am the LORD your God.”
- The days on which a sacrifice of peace offerings is to be eaten
of the sacrifice of peace offerings the LORD says, “When you offer a sacrifice of peace offerings to the LORD, you shall offer it so that you may be accepted. It shall be eaten the same day you offer it, and on the next day. If anything remains until the third day, it shall be burned with fire. If it is eaten at all on the third day, it is an abomination. It will not be accepted; but everyone who eats it shall bear his iniquity, because he has profaned the holy thing of the LORD, and that soul shall be cut off from his people.”
- The corners of the field, the gleanings and the fallen grapes
of the harvest and the vineyard the LORD says, “When you reap the harvest of your land, you shall not wholly reap the corners of your field, neither shall you gather the gleanings of your harvest. You shall not glean your vineyard, neither shall you gather the fallen grapes of your vineyard. You shall leave them for the poor and for the foreigner. I am the LORD your God.”
- Stealing, lying and swearing falsely
the LORD says, “You shall not steal. You shall not lie. You shall not deceive one another. You shall not swear by my name falsely, and profane the name of your God. I am the LORD.”
- The neighbor, the hired servant, the deaf and the blind
the LORD says, “You shall not oppress your neighbor, nor rob him. The wages of a hired servant shall not remain with you all night until the morning. You shall not curse the deaf, nor put a stumbling block before the blind; but you shall fear your God. I am the LORD.”
- Judging in righteousness, and slander among the people
the LORD says, “You shall do no injustice in judgment. You shall not be partial to the poor, nor show favoritism to the great; but you shall judge your neighbor in righteousness. You shall not go around as a slanderer among your people. You shall not endanger the life of your neighbor. I am the LORD.”
- The neighbor to be loved as oneself
the LORD says, “You shall not hate your brother in your heart. You shall surely rebuke your neighbor, and not bear sin because of him. You shall not take vengeance, nor bear any grudge against the children of your people; but you shall love your neighbor as yourself. I am the LORD.”
- Different kinds of animals, two kinds of seed, two kinds of material
the LORD says, “You shall keep my statutes. You shall not cross-breed different kinds of animals. You shall not sow your field with two kinds of seed; Don’t wear a garment made of two kinds of material.”
- The man who lies with a slave girl pledged to be married, and his trespass offering
of a man who lies with a slave girl pledged to be married the LORD says, “If a man lies carnally with a woman who is a slave girl, pledged to be married to another man, and not ransomed or given her freedom; they shall be punished. They shall not be put to death, because she was not free. He shall bring his trespass offering to the LORD, to the door of the Tent of Meeting, even a ram for a trespass offering. The priest shall make atonement for him with the ram of the trespass offering before the LORD for his sin which he has committed; and the sin which he has committed shall be forgiven him.”
- The fruit of trees planted in the land
of the fruit of trees planted for food the LORD says, “When you come into the land, and have planted all kinds of trees for food, then you shall count their fruit as forbidden. For three years it shall be forbidden to you. It shall not be eaten. But in the fourth year all its fruit shall be holy, for giving praise to the LORD. In the fifth year you shall eat its fruit, that it may yield its increase to you. I am the LORD your God.”
- Blood, enchantments, the hair and the beard, cuttings and tattoos
the LORD says, “You shall not eat any meat with the blood still in it. You shall not use enchantments, nor practice sorcery. You shall not cut the hair on the sides of your head or clip off the edge of your beard. You shall not make any cuttings in your flesh for the dead, nor tattoo any marks on you. I am the LORD.”
- A daughter not to be made a prostitute
of a daughter the LORD says, “Don’t profane your daughter, to make her a prostitute; lest the land fall to prostitution, and the land become full of wickedness.”
- Keeping the Sabbaths and reverencing the sanctuary
the LORD says, “You shall keep my Sabbaths, and reverence my sanctuary; I am the LORD.”
- Not turning to mediums or wizards
of mediums and wizards the LORD says, “Don’t turn to those who are mediums, nor to the wizards. Don’t seek them out, to be defiled by them. I am the LORD your God.”
- Rising up before the gray head and honoring the elderly
the LORD says, “You shall rise up before the gray head and honor the face of the elderly; and you shall fear your God. I am the LORD.”
- The stranger to be loved as oneself
of the stranger the LORD says, “If a stranger lives as a foreigner with you in your land, you shall not do him wrong. The stranger who lives as a foreigner with you shall be to you as the native-born among you, and you shall love him as yourself; for you lived as foreigners in the land of Egypt. I am the LORD your God.”
- Just balances, weights, ephah and hin
of judgment and measures the LORD says, “You shall do no unrighteousness in judgment, in measures of length, of weight, or of quantity. You shall have just balances, just weights, a just ephah, and a just hin. I am the LORD your God, who brought you out of the land of Egypt.”
- All the statutes and ordinances to be observed
the LORD says, “You shall observe all my statutes and all my ordinances, and do them. I am the LORD.”
- Anyone who gives his offspring to Molech
the LORD tells Moses to tell the children of Israel, “Anyone of the children of Israel, or of the strangers who live as foreigners in Israel, who gives any of his offspring to Molech shall surely be put to death. The people of the land shall stone that person with stones. I also will set my face against that person, and will cut him off from among his people, because he has given of his offspring to Molech, to defile my sanctuary, and to profane my holy name. If the people of the land all hide their eyes from that person when he gives of his offspring to Molech, and don’t put him to death, then I will set my face against that man and against his family, and will cut him off, and all who play the prostitute after him to play the prostitute with Molech, from among their people.”
- The person who turns to mediums and wizards, to be cut off
the LORD says, “The person that turns to those who are mediums and wizards, to play the prostitute after them, I will even set my face against that person, and will cut him off from among his people. Sanctify yourselves therefore, and be holy; for I am the LORD your God. You shall keep my statutes, and do them. I am the LORD who sanctifies you.”
- The penalties for one who curses father or mother, commits adultery or lies with another
the LORD says, “For everyone who curses his father or his mother shall surely be put to death. He has cursed his father or his mother. His blood shall be upon himself. The man who commits adultery with another man’s wife, even he who commits adultery with his neighbor’s wife, the adulterer and the adulteress shall surely be put to death. The man who lies with his father’s wife has uncovered his father’s nakedness. Both of them shall surely be put to death. Their blood shall be upon themselves. If a man lies with his daughter-in-law, both of them shall surely be put to death. They have committed a perversion. Their blood shall be upon themselves. If a man lies with a male, as with a woman, both of them have committed an abomination. They shall surely be put to death. Their blood shall be upon themselves. If a man takes a wife and her mother, it is wickedness. They shall be burned with fire, both he and they, that there may be no wickedness among you. If a man lies with an animal, he shall surely be put to death; and you shall kill the animal. If a woman approaches any animal and lies with it, you shall kill the woman and the animal. They shall surely be put to death. Their blood shall be upon them. If a man takes his sister—his father’s daughter, or his mother’s daughter—and sees her nakedness, and she sees his nakedness, it is a shameful thing. They shall be cut off in the sight of the children of their people. He has uncovered his sister’s nakedness. He shall bear his iniquity. If a man lies with a woman having her monthly period, and uncovers her nakedness, he has made her fountain naked, and she has uncovered the fountain of her blood. Both of them shall be cut off from among their people. You shall not uncover the nakedness of your mother’s sister, nor of your father’s sister, for he has made his close relative naked. They shall bear their iniquity. If a man lies with his uncle’s wife, he has uncovered his uncle’s nakedness. They shall bear their sin. They shall die childless. If a man takes his brother’s wife, it is an impurity. He has uncovered his brother’s nakedness. They shall be childless.”
- The land flowing with milk and honey, and the distinction between clean and unclean
the LORD says, “You shall therefore keep all my statutes and all my ordinances, and do them, that the land where I am bringing you to dwell may not vomit you out. You shall not walk in the customs of the nation which I am casting out before you; for they did all these things, and therefore I abhorred them. But I have said to you, ‘You shall inherit their land, and I will give it to you to possess it, a land flowing with milk and honey.’ I am the LORD your God, who has separated you from the peoples. You shall therefore make a distinction between the clean animal and the unclean, and between the unclean fowl and the clean. You shall not make yourselves abominable by animal, or by bird, or by anything with which the ground teems, which I have separated from you as unclean for you. You shall be holy to me, for I, the LORD, am holy, and have set you apart from the peoples, that you should be mine.”
- A man or woman who is a medium or a wizard
of a medium or a wizard the LORD says, “A man or a woman that is a medium or is a wizard shall surely be put to death. They shall be stoned with stones. Their blood shall be upon themselves.”
- A priest and the dead among his people
the LORD says to Moses, “Speak to the priests, the sons of Aaron, and say to them, ‘A priest shall not defile himself for the dead among his people, except for his relatives that are near to him: for his mother, for his father, for his son, for his daughter, for his brother, and for his virgin sister who is near to him, who has had no husband; for her he may defile himself. He shall not defile himself, being a chief man among his people, to profane himself.’”
- The priests’ heads, beards and flesh
of the priests’ heads, beards and flesh the LORD says, “They shall not shave their heads or shave off the corners of their beards or make any cuttings in their flesh. They shall be holy to their God, and not profane the name of their God, for they offer the offerings of the LORD made by fire, the bread of their God. Therefore they shall be holy.”
- The women a priest shall not marry, and a priest’s daughter
of the women a priest shall not marry, and of a priest’s daughter, the LORD says, “They shall not marry a woman who is a prostitute, or profane. A priest shall not marry a woman divorced from her husband; for he is holy to his God. Therefore you shall sanctify him, for he offers the bread of your God. He shall be holy to you, for I the LORD, who sanctify you, am holy. The daughter of any priest, if she profanes herself by playing the prostitute, she profanes her father. She shall be burned with fire.”
- The high priest’s hair, clothes and wife
of the high priest, the LORD says, “He who is the high priest among his brothers, upon whose head the anointing oil is poured, and who is consecrated to put on the garments, shall not let the hair of his head hang loose, or tear his clothes. He must not go in to any dead body, or defile himself for his father or for his mother. He shall not go out of the sanctuary, nor profane the sanctuary of his God; for the crown of the anointing oil of his God is upon him. I am the LORD. He shall take a wife in her virginity. He shall not marry a widow, or one divorced, or a woman who has been defiled, or a prostitute. He shall take a virgin of his own people as a wife. He shall not profane his offspring among his people, for I am the LORD who sanctifies him.”
- Those of Aaron’s offspring who have a defect
the LORD says to Moses, “Say to Aaron, ‘None of your offspring throughout their generations who has a defect may approach to offer the bread of his God. For whatever man he is that has a defect, he shall not draw near: a blind man, or a lame, or he who has a flat nose, or any deformity, or a man who has an injured foot, or an injured hand, or hunchbacked, or a dwarf, or one who has a defect in his eye, or an itching disease, or scabs, or who has damaged testicles. No man of the offspring of Aaron the priest who has a defect shall come near to offer the offerings of the LORD made by fire. Since he has a defect, he shall not come near to offer the bread of his God. He shall eat the bread of his God, both of the most holy, and of the holy. He shall not come near to the veil, nor come near to the altar, because he has a defect; that he may not profane my sanctuaries, for I am the LORD who sanctifies them.’” So Moses speaks to Aaron, and to his sons, and to all the children of Israel.
- Uncleanness and the holy things
the LORD says to Moses, “Tell Aaron and his sons to separate themselves from the holy things of the children of Israel, which they make holy to me, and that they not profane my holy name. I am the LORD. Tell them, ‘If anyone of all your offspring throughout your generations approaches the holy things which the children of Israel make holy to the LORD, having his uncleanness on him, that soul shall be cut off from before me. I am the LORD. Whoever of the offspring of Aaron is a leper or has a discharge shall not eat of the holy things until he is clean. Whoever touches anything that is unclean by the dead, or a man who has a seminal emission, or whoever touches any creeping thing by which he may be made unclean, or a man from whom he may become unclean, whatever uncleanness he has—the person that touches any such shall be unclean until the evening, and shall not eat of the holy things unless he bathes his body in water. When the sun is down, he shall be clean; and afterward he shall eat of the holy things, because it is his bread. He shall not eat that which dies of itself or is torn by animals, defiling himself by it. I am the LORD. They shall therefore follow my commandment, lest they bear sin for it and die in it, if they profane it. I am the LORD who sanctifies them.’”
- Who may eat of the holy things, and who may not
of who may eat of the holy things, the LORD says, “No stranger shall eat of the holy thing: a foreigner living with the priests, or a hired servant, shall not eat of the holy thing. But if a priest buys a slave, purchased by his money, he shall eat of it; and those who are born in his house shall eat of his bread. If a priest’s daughter is married to an outsider, she shall not eat of the heave offering of the holy things. But if a priest’s daughter is a widow, or divorced, and has no child, and has returned to her father’s house as in her youth, she may eat of her father’s bread; but no stranger shall eat any of it. If a man eats something holy unwittingly, then he shall add the fifth part of its value to it, and shall give the holy thing to the priest. The priests shall not profane the holy things of the children of Israel, which they offer to the LORD, and so cause them to bear the iniquity that brings guilt when they eat their holy things; for I am the LORD who sanctifies them.”
- Offerings without defect, and what has a defect
the LORD says to Moses, “Speak to Aaron, and to his sons, and to all the children of Israel, and say to them, ‘Whoever is of the house of Israel, or of the foreigners in Israel, who offers his offering, whether it is any of their vows or any of their free will offerings, which they offer to the LORD for a burnt offering: that you may be accepted, you shall offer a male without defect, of the bulls, of the sheep, or of the goats. But you shall not offer whatever has a defect, for it shall not be acceptable for you. Whoever offers a sacrifice of peace offerings to the LORD to accomplish a vow, or for a free will offering of the herd or of the flock, it shall be perfect to be accepted. It shall have no defect. You shall not offer what is blind, is injured, is maimed, has a wart, is festering, or has a running sore to the LORD, nor make an offering by fire of them on the altar to the LORD. Either a bull or a lamb that has any deformity or lacking in his parts, that you may offer for a free will offering; but for a vow it shall not be accepted. You must not offer to the LORD that which has its testicles bruised, crushed, broken, or cut. You must not do this in your land. You must not offer any of these as the bread of your God from the hand of a foreigner, because their corruption is in them. There is a defect in them. They shall not be accepted for you.’”
- A mother and its young, and the sacrifice of thanksgiving
the LORD says to Moses, “When a bull, a sheep, or a goat is born, it shall remain seven days with its mother. From the eighth day on it shall be accepted for the offering of an offering made by fire to the LORD. Whether it is a cow or ewe, you shall not kill it and its young both in one day. When you sacrifice a sacrifice of thanksgiving to the LORD, you shall sacrifice it so that you may be accepted. It shall be eaten on the same day; you shall leave none of it until the morning. I am the LORD. Therefore you shall keep my commandments, and do them. I am the LORD. You shall not profane my holy name, but I will be made holy among the children of Israel. I am the LORD who makes you holy, who brought you out of the land of Egypt, to be your God. I am the LORD.”
- The set feasts of the LORD, and the Sabbath of the seventh day
the LORD says to Moses, “Speak to the children of Israel, and tell them, ‘The set feasts of the LORD, which you shall proclaim to be holy convocations, even these are my set feasts. Six days shall work be done, but on the seventh day is a Sabbath of solemn rest, a holy convocation; you shall do no kind of work. It is a Sabbath to the LORD in all your dwellings.’”
- The LORD’s Passover and the feast of unleavened bread
of the Passover and the feast of unleavened bread, the LORD says, “These are the set feasts of the LORD, even holy convocations, which you shall proclaim in their appointed season. In the first month, on the fourteenth day of the month in the evening, is the LORD’s Passover. On the fifteenth day of the same month is the feast of unleavened bread to the LORD. Seven days you shall eat unleavened bread. In the first day you shall have a holy convocation. You shall do no regular work. But you shall offer an offering made by fire to the LORD seven days. In the seventh day is a holy convocation. You shall do no regular work.”
- The sheaf of the first fruits waved before the LORD
the LORD says to Moses, “Speak to the children of Israel, and tell them, ‘When you have come into the land which I give to you, and shall reap its harvest, then you shall bring the sheaf of the first fruits of your harvest to the priest. He shall wave the sheaf before the LORD, to be accepted for you. On the next day after the Sabbath the priest shall wave it. On the day when you wave the sheaf, you shall offer a male lamb without defect a year old for a burnt offering to the LORD. The meal offering with it shall be two tenths of an ephah of fine flour mixed with oil, an offering made by fire to the LORD for a pleasant aroma; and the drink offering with it shall be of wine, the fourth part of a hin. You must not eat bread, or roasted grain, or fresh grain, until this same day, until you have brought the offering of your God. This is a statute forever throughout your generations in all your dwellings.’”
- The new meal offering after fifty days are counted
of the fifty days and the new meal offering, the LORD says, “You shall count from the next day after the Sabbath, from the day that you brought the sheaf of the wave offering: seven Sabbaths shall be completed. The next day after the seventh Sabbath you shall count fifty days; and you shall offer a new meal offering to the LORD. You shall bring out of your habitations two loaves of bread for a wave offering made of two tenths of an ephah of fine flour. They shall be baked with yeast, for first fruits to the LORD. You shall present with the bread seven lambs without defect a year old, one young bull, and two rams. They shall be a burnt offering to the LORD, with their meal offering and their drink offerings, even an offering made by fire, of a sweet aroma to the LORD. You shall offer one male goat for a sin offering, and two male lambs a year old for a sacrifice of peace offerings. The priest shall wave them with the bread of the first fruits for a wave offering before the LORD, with the two lambs. They shall be holy to the LORD for the priest. You shall make proclamation on the same day that there shall be a holy convocation to you. You shall do no regular work. This is a statute forever in all your dwellings throughout your generations.”
- The corners of the field and the gleanings
of the corners of the field and the gleanings, the LORD says, “When you reap the harvest of your land, you must not wholly reap into the corners of your field. You must not gather the gleanings of your harvest. You must leave them for the poor and for the foreigner. I am the LORD your God.”
- A memorial of blowing of trumpets on the first day of the seventh month
the LORD says to Moses, “Speak to the children of Israel, saying, ‘In the seventh month, on the first day of the month, there shall be a solemn rest for you, a memorial of blowing of trumpets, a holy convocation. You shall do no regular work. You shall offer an offering made by fire to the LORD.’”
- The day of atonement on the tenth day of the seventh month
the LORD says to Moses, “However on the tenth day of this seventh month is the day of atonement. It shall be a holy convocation to you. You shall afflict yourselves and you shall offer an offering made by fire to the LORD. You shall do no kind of work in that same day, for it is a day of atonement, to make atonement for you before the LORD your God. For whoever it is who shall not deny himself in that same day shall be cut off from his people. Whoever does any kind of work in that same day, I will destroy that person from among his people. You shall do no kind of work: it is a statute forever throughout your generations in all your dwellings. It shall be a Sabbath of solemn rest for you, and you shall deny yourselves. In the ninth day of the month at evening, from evening to evening, you shall keep your Sabbath.”
- The feast of booths on the fifteenth day of the seventh month, and the eighth day
the LORD says to Moses, “Speak to the children of Israel, and say, ‘On the fifteenth day of this seventh month is the feast of booths for seven days to the LORD. On the first day shall be a holy convocation. You shall do no regular work. Seven days you shall offer an offering made by fire to the LORD. On the eighth day shall be a holy convocation to you. You shall offer an offering made by fire to the LORD. It is a solemn assembly; you shall do no regular work.’”
- The offering made by fire for each feast on its own day
of the offerings of the appointed feasts, the LORD says, “These are the appointed feasts of the LORD which you shall proclaim to be holy convocations, to offer an offering made by fire to the LORD, a burnt offering, a meal offering, a sacrifice, and drink offerings, each on its own day—in addition to the Sabbaths of the LORD, and in addition to your gifts, and in addition to all your vows, and in addition to all your free will offerings, which you give to the LORD.”
- Seven days in temporary shelters
of the feast of the seventh month and the temporary shelters, the LORD says, “So on the fifteenth day of the seventh month, when you have gathered in the fruits of the land, you shall keep the feast of the LORD seven days. On the first day shall be a solemn rest, and on the eighth day shall be a solemn rest. You shall take on the first day the fruit of majestic trees, branches of palm trees, and boughs of thick trees, and willows of the brook; and you shall rejoice before the LORD your God seven days. You shall keep it as a feast to the LORD seven days in the year. It is a statute forever throughout your generations. You shall keep it in the seventh month. You shall dwell in temporary shelters for seven days. All who are native-born in Israel shall dwell in temporary shelters, that your generations may know that I made the children of Israel to dwell in temporary shelters when I brought them out of the land of Egypt. I am the LORD your God.”
- The appointed feasts of the LORD declared by Moses
Moses declares to the children of Israel the appointed feasts of the LORD.
- Pure olive oil for the lamp that burns continually
the LORD says to Moses, “Command the children of Israel, that they bring to you pure olive oil beaten for the light, to cause a lamp to burn continually. Outside of the veil of the Testimony, in the Tent of Meeting, Aaron shall keep it in order from evening to morning before the LORD continually. It shall be a statute forever throughout your generations. He shall keep in order the lamps on the pure gold lamp stand before the LORD continually.”
- Twelve cakes set in order before the LORD
of the twelve cakes, the LORD says, “You shall take fine flour, and bake twelve cakes of it: two tenths of an ephah shall be in one cake. You shall set them in two rows, six on a row, on the pure gold table before the LORD. You shall put pure frankincense on each row, that it may be to the bread for a memorial, even an offering made by fire to the LORD. Every Sabbath day he shall set it in order before the LORD continually. It is an everlasting covenant on the behalf of the children of Israel. It shall be for Aaron and his sons. They shall eat it in a holy place; for it is most holy to him of the offerings of the LORD made by fire by a perpetual statute.”
- The Israelite woman’s son who blasphemed the Name
the son of an Israelite woman goes out among the children of Israel; his father is an Egyptian. The son of the Israelite woman and a man of Israel strive together in the camp. The son of the Israelite woman blasphemes the Name, and curses; and they bring him to Moses. They put the son of the Israelite woman in custody until the LORD’s will should be declared to them. The son’s mother is Shelomith, the daughter of Dibri, of the tribe of Dan.
- Him who cursed, and whoever blasphemes the LORD’s name
the LORD says to Moses, “Bring him who cursed out of the camp; and let all who heard him lay their hands on his head, and let all the congregation stone him. You shall speak to the children of Israel, saying, ‘Whoever curses his God shall bear his sin. He who blasphemes the LORD’s name, he shall surely be put to death. All the congregation shall certainly stone him. The foreigner as well as the native-born shall be put to death when he blasphemes the Name.’”
- Whoever strikes a man or an animal mortally, or injures his neighbor
of him who strikes a man or an animal mortally, or injures his neighbor, the LORD says, “He who strikes any man mortally shall surely be put to death. He who strikes an animal mortally shall make it good, life for life. If anyone injures his neighbor, it shall be done to him as he has done: fracture for fracture, eye for eye, tooth for tooth. It shall be done to him as he has injured someone. He who kills an animal shall make it good; and he who kills a man shall be put to death. You shall have one kind of law for the foreigner as well as the native-born; for I am the LORD your God.”
- The stoning of him who had cursed
Moses speaks to the children of Israel, and they bring him who had cursed out of the camp and stone him with stones. The children of Israel do as the LORD commanded Moses.
- The land’s Sabbath rest in the seventh year
the LORD speaks to Moses on Mount Sinai and tells him to speak to the children of Israel: “When you come into the land which I give you, then the land shall keep a Sabbath to the LORD. You shall sow your field six years, and you shall prune your vineyard six years, and gather in its fruits; but in the seventh year there shall be a Sabbath of solemn rest for the land, a Sabbath to the LORD. You shall not sow your field or prune your vineyard. What grows of itself in your harvest you shall not reap, and you shall not gather the grapes of your undressed vine. It shall be a year of solemn rest for the land. The Sabbath of the land shall be for food for you; for yourself, for your servant, for your maid, for your hired servant, and for your stranger, who lives as a foreigner with you. For your livestock also, and for the animals that are in your land, shall all its increase be for food.”
- Seven Sabbaths of years counted, and the fiftieth year made holy
of the seven Sabbaths of years and the fiftieth year, the LORD says, “You shall count off seven Sabbaths of years, seven times seven years; and there shall be to you the days of seven Sabbaths of years, even forty-nine years. Then you shall sound the loud trumpet on the tenth day of the seventh month. On the Day of Atonement you shall sound the trumpet throughout all your land. You shall make the fiftieth year holy, and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee to you; and each of you shall return to his own property, and each of you shall return to his family. That fiftieth year shall be a jubilee to you. In it you shall not sow, neither reap that which grows of itself, nor gather from the undressed vines. For it is a jubilee; it shall be holy to you. You shall eat of its increase out of the field.”
- Buying and selling with a neighbor by the number of years after the Jubilee
of selling to a neighbor and buying from a neighbor, the LORD says, “In this Year of Jubilee each of you shall return to his property. If you sell anything to your neighbor, or buy from your neighbor, you shall not wrong one another. According to the number of years after the Jubilee you shall buy from your neighbor. According to the number of years of the crops he shall sell to you. According to the length of the years you shall increase its price, and according to the shortness of the years you shall diminish its price; for he is selling the number of the crops to you. You shall not wrong one another, but you shall fear your God; for I am the LORD your God.”
- The blessing commanded in the sixth year, and fruit for three years
of doing the statutes and of food in the seventh year, the LORD says, “Therefore you shall do my statutes, and keep my ordinances and do them; and you shall dwell in the land in safety. The land shall yield its fruit, and you shall eat your fill, and dwell therein in safety. If you said, ‘What shall we eat the seventh year? Behold, we shall not sow, nor gather in our increase;’ then I will command my blessing on you in the sixth year, and it shall bear fruit for the three years. You shall sow the eighth year, and eat of the fruits from the old store until the ninth year. Until its fruits come in, you shall eat the old store.”
- Land not to be sold in perpetuity, and its redemption
of the land and its redemption, the LORD says, “The land shall not be sold in perpetuity, for the land is mine; for you are strangers and live as foreigners with me. In all the land of your possession you shall grant a redemption for the land. If your brother becomes poor, and sells some of his possessions, then his kinsman who is next to him shall come, and redeem that which his brother has sold. If a man has no one to redeem it, and he becomes prosperous and finds sufficient means to redeem it, then let him reckon the years since its sale, and restore the surplus to the man to whom he sold it; and he shall return to his property. But if he isn’t able to get it back for himself, then what he has sold shall remain in the hand of him who has bought it until the Year of Jubilee. In the Jubilee it shall be released, and he shall return to his property.”
- Redeeming a house in a walled city, and the houses of the villages
of houses in a walled city and in the villages, the LORD says, “If a man sells a dwelling house in a walled city, then he may redeem it within a whole year after it has been sold. For a full year he shall have the right of redemption. If it isn’t redeemed within the space of a full year, then the house that is in the walled city shall be made sure in perpetuity to him who bought it, throughout his generations. It shall not be released in the Jubilee. But the houses of the villages which have no wall around them shall be accounted for with the fields of the country: they may be redeemed, and they shall be released in the Jubilee.”
- The houses in the cities of the Levites, and the pasture lands that may not be sold
of the houses in the cities of the Levites, the LORD says, “Nevertheless, in the cities of the Levites, the Levites may redeem the houses in the cities of their possession at any time. The Levites may redeem the house that was sold, and the city of his possession, and it shall be released in the Jubilee; for the houses of the cities of the Levites are their possession among the children of Israel. But the field of the pasture lands of their cities may not be sold, for it is their perpetual possession.” At 25:33, where the WEB has “The Levites may redeem the house that was sold”, the Korean Revised Version reads if a Levite does not redeem it.
- No interest taken from a brother who has become poor
of a brother who has become poor, the LORD says, “If your brother has become poor, and his hand can’t support himself among you, then you shall uphold him. He shall live with you like an alien and a temporary resident. Take no interest from him or profit; but fear your God, that your brother may live among you. You shall not lend him your money at interest, nor give him your food for profit. I am the LORD your God, who brought you out of the land of Egypt, to give you the land of Canaan, and to be your God.”
- A brother who sells himself, and slaves from the nations around
of a brother who sells himself, and of slaves from the nations around, the LORD says, “If your brother has grown poor among you, and sells himself to you, you shall not make him to serve as a slave. As a hired servant, and as a temporary resident, he shall be with you; he shall serve with you until the Year of Jubilee. Then he shall go out from you, he and his children with him, and shall return to his own family, and to the possession of his fathers. For they are my servants, whom I brought out of the land of Egypt. They shall not be sold as slaves. You shall not rule over him with harshness, but shall fear your God. As for your male and your female slaves, whom you may have from the nations that are around you, from them you may buy male and female slaves. Moreover, of the children of the aliens who live among you, of them you may buy, and of their families who are with you, which they have conceived in your land; and they will be your property. You may make them an inheritance for your children after you, to hold for a possession. Of them you may take your slaves forever, but over your brothers the children of Israel you shall not rule, one over another, with harshness.”
- Redeeming a brother who sells himself to a stranger or foreigner
of a brother who sells himself to a stranger or foreigner, the LORD says, “If an alien or temporary resident with you becomes rich, and your brother beside him has grown poor, and sells himself to the stranger or foreigner living among you, or to a member of the stranger’s family, after he is sold he may be redeemed. One of his brothers may redeem him; or his uncle, or his uncle’s son, may redeem him, or any who is a close relative to him of his family may redeem him; or if he has grown rich, he may redeem himself. He shall reckon with him who bought him from the year that he sold himself to him to the Year of Jubilee. The price of his sale shall be according to the number of years; he shall be with him according to the time of a hired servant. If there are yet many years, according to them he shall give back the price of his redemption out of the money that he was bought for. If there remain but a few years to the year of jubilee, then he shall reckon with him; according to his years of service he shall give back the price of his redemption. As a servant hired year by year shall he be with him. He shall not rule with harshness over him in your sight. If he isn’t redeemed by these means, then he shall be released in the Year of Jubilee: he and his children with him. For to me the children of Israel are servants; they are my servants whom I brought out of the land of Egypt. I am the LORD your God.”
- No idols; the Sabbaths to be kept and the sanctuary reverenced
of idols, and of the Sabbaths and the sanctuary, the LORD says, “You shall make for yourselves no idols, and you shall not raise up a carved image or a pillar, and you shall not place any figured stone in your land, to bow down to it; for I am the LORD your God. You shall keep my Sabbaths, and have reverence for my sanctuary. I am the LORD.”
- Rain and peace for walking in the statutes and keeping the commandments
the LORD says, “If you walk in my statutes and keep my commandments, and do them, then I will give you your rains in their season, and the land shall yield its increase, and the trees of the field shall yield their fruit. Your threshing shall continue until the vintage, and the vintage shall continue until the sowing time. You shall eat your bread to the full, and dwell in your land safely. I will give peace in the land, and you shall lie down, and no one will make you afraid. I will remove evil animals out of the land, neither shall the sword go through your land. You shall chase your enemies, and they shall fall before you by the sword. Five of you shall chase a hundred, and a hundred of you shall chase ten thousand; and your enemies shall fall before you by the sword. I will have respect for you, make you fruitful, multiply you, and will establish my covenant with you. You shall eat old supplies long kept, and you shall move out the old because of the new. I will set my tent among you, and my soul won’t abhor you. I will walk among you, and will be your God, and you will be my people. I am the LORD your God, who brought you out of the land of Egypt, that you should not be their slaves. I have broken the bars of your yoke, and made you walk upright.”
- Terror, consumption and fever, and seed sown in vain
the LORD says, “But if you will not listen to me, and will not do all these commandments, and if you shall reject my statutes, and if your soul abhors my ordinances, so that you will not do all my commandments, but break my covenant, I also will do this to you: I will appoint terror over you, even consumption and fever, that shall consume the eyes, and make the soul to pine away. You will sow your seed in vain, for your enemies will eat it. I will set my face against you, and you will be struck before your enemies. Those who hate you will rule over you; and you will flee when no one pursues you.”
- A sky like iron and soil like bronze
the LORD says, “If you in spite of these things will not listen to me, then I will chastise you seven times more for your sins. I will break the pride of your power, and I will make your sky like iron, and your soil like bronze. Your strength will be spent in vain; for your land won’t yield its increase, neither will the trees of the land yield their fruit.”
- Seven times more plagues, and the wild animals
the LORD says, “If you walk contrary to me, and won’t listen to me, then I will bring seven times more plagues on you according to your sins. I will send the wild animals among you, which will rob you of your children, destroy your livestock, and make you few in number. Your roads will become desolate.”
- The sword, the pestilence, and the staff of bread broken
the LORD says, “If by these things you won’t be turned back to me, but will walk contrary to me, then I will also walk contrary to you; and I will strike you, even I, seven times for your sins. I will bring a sword upon you that will execute the vengeance of the covenant. You will be gathered together within your cities, and I will send the pestilence among you. You will be delivered into the hand of the enemy. When I break your staff of bread, ten women shall bake your bread in one oven, and they shall deliver your bread again by weight. You shall eat, and not be satisfied.”
- The LORD walking contrary in wrath, and the scattering among the nations
the speaker (“I”) says, “If you in spite of this won’t listen to me, but walk contrary to me, then I will walk contrary to you in wrath. I will also chastise you seven times for your sins. You will eat the flesh of your sons, and you will eat the flesh of your daughters. I will destroy your high places, and cut down your incense altars, and cast your dead bodies upon the bodies of your idols; and my soul will abhor you. I will lay your cities waste, and will bring your sanctuaries to desolation. I will not take delight in the sweet fragrance of your offerings. I will bring the land into desolation, and your enemies who dwell in it will be astonished at it. I will scatter you among the nations, and I will draw out the sword after you. Your land will be a desolation, and your cities shall be a waste. Then the land will enjoy its Sabbaths as long as it lies desolate and you are in your enemies’ land. Even then the land will rest and enjoy its Sabbaths. As long as it lies desolate it shall have rest, even the rest which it didn’t have in your Sabbaths when you lived on it. As for those of you who are left, I will send a faintness into their hearts in the lands of their enemies. The sound of a driven leaf will put them to flight; and they shall flee, as one flees from the sword. They will fall when no one pursues. They will stumble over one another, as it were before the sword, when no one pursues. You will have no power to stand before your enemies. You will perish among the nations. The land of your enemies will eat you up. Those of you who are left will pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers they shall pine away with them.” At 26:30 the Korean Revised Version reads sun pillars where the WEB has “incense altars”.
- The covenant with Jacob, Isaac and Abraham, remembered if they confess their iniquity and accept its punishment
the LORD says, “If they confess their iniquity and the iniquity of their fathers, in their trespass which they trespassed against me; and also that because they walked contrary to me, I also walked contrary to them, and brought them into the land of their enemies; if then their uncircumcised heart is humbled, and they then accept the punishment of their iniquity, then I will remember my covenant with Jacob, my covenant with Isaac, and also my covenant with Abraham; and I will remember the land. The land also will be left by them, and will enjoy its Sabbaths while it lies desolate without them; and they will accept the punishment of their iniquity because they rejected my ordinances, and their soul abhorred my statutes. Yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly and to break my covenant with them; for I am the LORD their God. But I will for their sake remember the covenant of their ancestors, whom I brought out of the land of Egypt in the sight of the nations, that I might be their God. I am the LORD.”
- The statutes, ordinances and laws made in Mount Sinai
“These are the statutes, ordinances, and laws, which the LORD made between him and the children of Israel in Mount Sinai by Moses.”
- The valuation of a person consecrated to the LORD in a vow
the LORD speaks to Moses and tells him to speak to the children of Israel: “When a man consecrates a person to the LORD in a vow, according to your valuation, your valuation of a male from twenty years old to sixty years old shall be fifty shekels of silver, according to the shekel of the sanctuary. If she is a female, then your valuation shall be thirty shekels. If the person is from five years old to twenty years old, then your valuation shall be for a male twenty shekels, and for a female ten shekels. If the person is from a month old to five years old, then your valuation shall be for a male five shekels of silver, and for a female your valuation shall be three shekels of silver. If the person is from sixty years old and upward; if he is a male, then your valuation shall be fifteen shekels, and for a female ten shekels. But if he is poorer than your valuation, then he shall be set before the priest, and the priest shall assign a value to him. The priest shall assign a value according to his ability to pay.”
- An animal given to the LORD, and an unclean animal
of an animal given as an offering, and of an unclean animal, the LORD says, “If it is an animal of which men offer an offering to the LORD, all that any man gives of such to the LORD becomes holy. He shall not alter it, nor exchange it, a good for a bad, or a bad for a good. If he shall at all exchange animal for animal, then both it and that for which it is exchanged shall be holy. If it is any unclean animal, of which they do not offer as an offering to the LORD, then he shall set the animal before the priest; and the priest shall evaluate it, whether it is good or bad. As the priest evaluates it, so it shall be. But if he will indeed redeem it, then he shall add the fifth part of it to its valuation.”
- A house dedicated to the LORD
of a dedicated house, the LORD says, “When a man dedicates his house to be holy to the LORD, then the priest shall evaluate it, whether it is good or bad. As the priest evaluates it, so it shall stand. If he who dedicates it will redeem his house, then he shall add the fifth part of the money of your valuation to it, and it shall be his.”
- A field of possession, or a field bought, dedicated to the LORD
of dedicated fields, the LORD says, “If a man dedicates to the LORD part of the field of his possession, then your valuation shall be according to the seed for it. The sowing of a homer of barley shall be valued at fifty shekels of silver. If he dedicates his field from the Year of Jubilee, according to your valuation it shall stand. But if he dedicates his field after the Jubilee, then the priest shall reckon to him the money according to the years that remain to the Year of Jubilee; and an abatement shall be made from your valuation. If he who dedicated the field will indeed redeem it, then he shall add the fifth part of the money of your valuation to it, and it shall remain his. If he will not redeem the field, or if he has sold the field to another man, it shall not be redeemed any more; but the field, when it goes out in the Jubilee, shall be holy to the LORD, as a devoted field. It shall be owned by the priests. If he dedicates a field to the LORD which he has bought, which is not of the field of his possession, then the priest shall reckon to him the worth of your valuation up to the Year of Jubilee; and he shall give your valuation on that day, as a holy thing to the LORD. In the Year of Jubilee the field shall return to him from whom it was bought, even to him to whom the possession of the land belongs. All your valuations shall be according to the shekel of the sanctuary: twenty gerahs to the shekel.”
- The firstborn among animals, which no man may dedicate
of the firstborn among animals, the LORD says, “However the firstborn among animals, which belongs to the LORD as a firstborn, no man may dedicate, whether an ox or a sheep. It is the LORD’s. If it is an unclean animal, then he shall buy it back according to your valuation, and shall add to it the fifth part of it; or if it isn’t redeemed, then it shall be sold according to your valuation.”
- Devoted things, not to be sold or redeemed
of devoted things, the LORD says, “Notwithstanding, no devoted thing that a man devotes to the LORD of all that he has, whether of man or animal, or of the field of his possession, shall be sold or redeemed. Everything that is permanently devoted is most holy to the LORD. No one devoted to destruction, who shall be devoted from among men, shall be ransomed. He shall surely be put to death.”
- The tithe of the land and of the herds or the flocks
of the tithe, the LORD says, “All the tithe of the land, whether of the seed of the land or of the fruit of the trees, is the LORD’s. It is holy to the LORD. If a man redeems anything of his tithe, he shall add a fifth part to it. All the tithe of the herds or the flocks, whatever passes under the rod, the tenth shall be holy to the LORD. He shall not examine whether it is good or bad, neither shall he exchange it. If he exchanges it at all, then both it and that for which it is exchanged shall be holy. It shall not be redeemed.”
- The commandments the LORD commanded Moses on Mount Sinai
“These are the commandments which the LORD commanded Moses for the children of Israel on Mount Sinai.”
Numbers
- The census in the wilderness of Sinai
on the first day of the second month of the second year after leaving Egypt, in the wilderness of Sinai, the men twenty years old and upward able to go to war are counted by tribe, 603,550 in all.
- The Levites left out of the count and given the tabernacle
the tribe of Levi is not counted; it is appointed over the Tabernacle of the Testimony and its furnishings, to carry them and encamp around it.
- Encamping around the Tent of Meeting by standards
the tribes encamp around the Tent of Meeting by their standards, Judah’s camp on the east, Reuben’s on the south, Ephraim’s on the west and Dan’s on the north, and they set out in that order.
- Aaron’s sons, and the deaths of Nadab and Abihu
Aaron’s sons Nadab, Abihu, Eleazar and Ithamar. Nadab and Abihu died before the LORD when they offered strange fire in the wilderness of Sinai, and had no children; Eleazar and Ithamar ministered as priests.
- The Levites given to Aaron, in place of the firstborn
the tribe of Levi is set before Aaron the priest to serve at the Tent of Meeting, and taken as the LORD’s instead of the firstborn of Israel.
- The Levites counted by family, with their places and charges
in the wilderness of Sinai the Levite males a month old and upward are counted, 22,000. The Gershonites encamp west of the tabernacle, the Kohathites south, the Merarites north, and Moses, Aaron and his sons east.
- The firstborn beyond the Levites redeemed
the firstborn males a month old and upward number 22,273; the 273 beyond the Levites are redeemed at five shekels each, and the 1,365 shekels are given to Aaron and his sons.
- The charge of the sons of Kohath
the sons of Kohath from thirty to fifty years old are to be counted; when the camp moves, Aaron and his sons cover the holy things and the Kohathites carry them. Eleazar the priest is charged with the oil, the incense, the meal offering and the anointing oil.
- The charge of the sons of Gershon
the sons of Gershon from thirty to fifty years old are to be counted; they carry the curtains, coverings and hangings, under Ithamar the priest.
- The charge of the sons of Merari
the sons of Merari from thirty to fifty years old are to be counted; they carry the boards, bars, pillars and sockets, under Ithamar the priest.
- The Levites counted for service at the Tent of Meeting
Moses, Aaron and the princes of the congregation count the Levites from thirty to fifty years old: 2,750 Kohathites, 2,630 Gershonites and 3,200 Merarites, 8,580 in all.
- The unclean put outside the camp
every leper, everyone who has a discharge and whoever is unclean by a corpse, male and female, is to be put outside the camp, so that they do not defile the camp in the midst of which the LORD dwells. The children of Israel do so.
- Confession, and restitution with a fifth added
when a man or woman sins and trespasses against the LORD, the one who is guilty confesses and makes restitution in full, adding a fifth, to the one against whom he was guilty. If there is no kinsman to receive it, it goes to the LORD for the priest, besides the ram of atonement; the holy things brought to the priest as heave offerings are his as well.
- The law of jealousy
a husband who is jealous of his wife brings her to the priest with a tenth of an ephah of barley meal, a meal offering of jealousy. The priest sets her before the LORD and makes her take an oath, writes the curses in a book and wipes them into the water of bitterness, and she drinks it. If she is defiled, her body swells, her thigh falls away and she becomes a curse among her people; if she is clean, she is free and conceives offspring.
- The vow of a Nazirite
when a man or woman makes the vow of a Nazirite to separate himself to the LORD, for all the days of the vow he keeps from wine and strong drink and eats nothing that comes from the grapevine, lets no razor come on his head, and does not go near a dead body or make himself unclean even for his father, mother, brother or sister. If someone dies suddenly beside him, he shaves his head on the seventh day and separates his days to the LORD again. When the days are fulfilled he brings his offerings to the door of the Tent of Meeting, shaves his head there and puts the hair on the fire under the peace offerings; after that he may drink wine.
- The words with which Aaron and his sons bless Israel
the LORD tells Moses to give Aaron and his sons the words with which they are to bless the children of Israel: the LORD bless you and keep you; the LORD make his face shine on you and be gracious to you; the LORD lift up his face toward you and give you peace. So they put the LORD’s name on the children of Israel, and he will bless them.
- The princes’ wagons and oxen given to the Levites
on the day Moses finishes setting up the tabernacle and anoints and sanctifies it, the princes of Israel bring six covered wagons and twelve oxen. Moses gives two wagons and four oxen to the sons of Gershon, and four wagons and eight oxen to the sons of Merari under Ithamar the son of Aaron the priest; to the sons of Kohath he gives none, because they carry the service of the sanctuary on their shoulders.
- The princes’ offerings for the dedication of the altar
on the day the altar is anointed the princes bring offerings for its dedication, each prince on his own day. From Nahshon of Judah on the first day to Ahira of Naphtali on the twelfth, each brings the same: a silver platter, a silver bowl and a golden ladle full of incense, with burnt offerings, a sin offering and peace offerings. In all, twelve platters, twelve bowls and twelve ladles: 2,400 shekels of silver and 120 shekels of gold.
- Moses hears the voice from above the mercy seat
when Moses goes into the Tent of Meeting to speak with the LORD, he hears his voice speaking to him from above the mercy seat on the ark of the Testimony, from between the two cherubim.
- Aaron lights the seven lamps
Aaron is told to make the seven lamps give light in front of the lampstand, and he lights them so. The lampstand is beaten work of gold from its base to its flowers, made after the pattern the LORD showed Moses.
- The Levites cleansed and offered as a wave offering
the Levites are cleansed: sprinkled with the water of cleansing, shaved all over and their clothes washed, and the children of Israel lay their hands on them. The Levites lay their hands on the heads of two bulls, one offered as a sin offering and the other as a burnt offering to make atonement for them, and Aaron offers the Levites before the LORD as a wave offering. The LORD takes them instead of all the firstborn of Israel and gives them to Aaron and his sons; Moses, Aaron and the whole congregation do so, and the Levites go in to serve in the Tent of Meeting.
- The age of the Levites’ service
the Levites go in to serve in the work of the Tent of Meeting from twenty-five years old and upward; from fifty they retire from the work and serve no more, but assist their brothers in the Tent of Meeting.
- The Passover kept in the wilderness of Sinai
in the first month of the second year after the going out of Egypt, the LORD tells Moses in the wilderness of Sinai that Israel is to keep the Passover at its appointed time, and they keep it there on the fourteenth day of the first month at evening, as the LORD commanded Moses.
- The Passover of the second month
men unclean by a dead body, who could not keep the Passover, come before Moses and Aaron, and Moses waits to hear the LORD. Whoever is unclean by a dead body or on a journey far away keeps it on the fourteenth day of the second month at evening; whoever is clean, not on a journey, and does not keep it is cut off from his people; a foreigner living among them keeps it by the same statute.
- Setting out and encamping by the cloud over the tabernacle
from the day the tabernacle is raised the cloud covers it, with the appearance of fire by night. When the cloud is taken up the children of Israel travel, and where it remains they encamp; whether two days, a month or a year, they stay while it stays, encamping and travelling at the commandment of the LORD by Moses.
- The two silver trumpets
Moses is told to make two trumpets of beaten silver for calling the congregation and moving the camps. With both blown the whole congregation gathers, with one the princes; an alarm sets the eastern camps moving and a second the southern. The priests, the sons of Aaron, blow them; they are sounded when going to war against an oppressor, and on days of gladness, set feasts and new months.
- Setting out from the wilderness of Sinai in order
on the twentieth day of the second month of the second year the cloud is taken up, and the children of Israel set out from the wilderness of Sinai; the cloud stays in the wilderness of Paran. Judah’s camp goes first under Nahshon, then the sons of Gershon and Merari carrying the tabernacle, Reuben’s camp, the Kohathites carrying the sanctuary, Ephraim’s camp, and Dan’s camp as the rear guard of all the camps.
- Moses asks Hobab to come with them
Moses asks Hobab, the son of Reuel the Midianite, to come with them to the place the LORD has promised; Hobab answers that he will go to his own land and relatives. Moses asks him again not to leave them, since he knows where they are to encamp in the wilderness and can be their eyes.
- The ark of the covenant goes before them
setting out from the Mount of the LORD on a three days’ journey, the ark of the LORD’s covenant goes before them to seek a resting place, and the cloud of the LORD is over them by day. When the ark sets out Moses asks the LORD to rise up and scatter his enemies, and when it rests, to return to the ten thousands of the thousands of Israel.
- The LORD’s fire at Taberah
the people complain in the ears of the LORD, and the LORD’s fire burns among them and consumes the outskirts of the camp; the people cry to Moses, Moses prays, and the fire abates. The place is called Taberah, because the LORD’s fire burned among them.
- The craving for meat, and Moses’ complaint
the mixed multitude lusts, and the children of Israel weep again for meat, remembering the fish, cucumbers, melons, leeks, onions and garlic they ate in Egypt for nothing, and saying there is nothing but this manna. The manna is like coriander seed, looks like bdellium and falls with the dew at night. Moses hears the people weeping at their tent doors and tells the LORD he cannot bear them all alone; if this is how he is to be treated, he asks to be killed at once.
- The seventy elders, and meat promised
the LORD tells Moses to bring seventy of the elders of Israel to the Tent of Meeting; he will put on them some of the Spirit that is on Moses, so that they bear the burden of the people with him. The people are to eat meat for a whole month. When Moses asks whether flocks and herds would suffice for six hundred thousand men on foot, the LORD answers, “Has the LORD’s hand grown short?”
- The Spirit on the seventy elders; Eldad and Medad prophesy
Moses sets seventy elders around the Tent; the LORD comes down in the cloud and puts on them some of the Spirit that was on Moses, and they prophesy, but do so no more. Eldad and Medad, two of those written who had stayed in the camp, prophesy there too. Joshua the son of Nun, Moses’ servant, asks Moses to forbid them; Moses answers that he wishes all the LORD’s people were prophets.
- The quails, and the plague at Kibroth Hattaavah
a wind from the LORD brings quails from the sea and lets them fall all around the camp; the people gather them all that day, all night and all the next day, and the one who gathered least gathered ten homers. While the meat is still between their teeth the LORD strikes the people with a very great plague, and the place is called Kibroth Hattaavah, because there they buried the people who lusted. From there the people travel to Hazeroth.
- Miriam and Aaron speak against Moses; Miriam is leprous
Miriam and Aaron speak against Moses because of the Cushite woman he had married, asking whether the LORD has spoken only with Moses. The LORD comes down in a pillar of cloud, says that Moses is faithful in all his house and that he speaks with him mouth to mouth, and departs in anger, and Miriam is leprous. After Aaron’s plea and Moses’ cry, the LORD has her shut outside the camp seven days; the people do not travel until she is brought in, and then move from Hazeroth to encamp in the wilderness of Paran.
- The spies sent from the wilderness of Paran
the LORD tells Moses to send men to spy out the land of Canaan, which he gives to the children of Israel, a man from every tribe, each a prince among them; Moses sends them from the wilderness of Paran, all of them heads of the children of Israel. Their names are listed, from Shammua the son of Zaccur of Reuben to Geuel the son of Machi of Gad, and Moses calls Hoshea the son of Nun Joshua.
- Moses tells the spies what to see
Moses sends them to spy out the land of Canaan and tells them to go up by the South into the hill country and see what the land is: whether its people are strong or weak, few or many; whether the land is good or bad; whether their cities are camps or strongholds; whether the land is fertile or poor, with trees or without. They are to be courageous and bring some of its fruit. It is the time of the first-ripe grapes.
- The land spied out from the wilderness of Zin to Rehob; the cluster from Eshcol
they go up and spy out the land from the wilderness of Zin to Rehob, to the entrance of Hamath. Going up by the South they come to Hebron, where Ahiman, Sheshai and Talmai, the children of Anak, are; Hebron was built seven years before Zoan in Egypt. In the valley of Eshcol they cut down a branch with one cluster of grapes and carry it on a staff between two, with some pomegranates and figs; the place is called the valley of Eshcol because of the cluster the children of Israel cut down there.
- The spies’ report, and the evil report of the land
after forty days they return from spying out the land and come to Moses, Aaron and all the congregation in the wilderness of Paran, at Kadesh, and show them the fruit of the land. The land flows with milk and honey, they say, but its people are strong, the cities fortified and very large, and they saw the children of Anak there; Amalek dwells in the land of the South, the Hittite, the Jebusite and the Amorite in the hill country, and the Canaanite by the sea and along the Jordan. Caleb stills the people before Moses: let us go up at once and possess it. But the men who went up with him say the people are stronger than they, bring up an evil report of the land, and say that they saw the Nephilim there, the sons of Anak, and were like grasshoppers in their own sight.
- The people weep and murmur; Joshua and Caleb tear their clothes
all the congregation cries aloud and the people weep that night; they murmur against Moses and Aaron, wishing they had died in the land of Egypt or in this wilderness, and say to one another, “Let’s choose a leader, and let’s return into Egypt.” Moses and Aaron fall on their faces before the assembly. Joshua the son of Nun and Caleb the son of Jephunneh, of those who spied out the land, tear their clothes and tell the congregation that the land is exceedingly good: only do not rebel against the LORD, and do not fear the people of the land. The congregation threatens to stone them, and the LORD’s glory appears in the Tent of Meeting to all the children of Israel.
- Moses pleads, and the LORD pardons
the LORD asks how long this people will despise him, and says he will strike them with pestilence and make of Moses a nation greater and mightier than they. Moses answers that the nations who have heard his fame would say the LORD was not able to bring this people into the land he swore to them, and asks him to pardon their iniquity according to the greatness of his loving kindness, as he has forgiven them from Egypt until now. The LORD pardons according to his word, but the men who have seen his glory and his signs and tested him ten times shall not see the land he swore to their fathers; his servant Caleb, who has another spirit and has followed him fully, he will bring into the land he went to, and his offspring shall possess it. Tomorrow they are to turn and go into the wilderness by the way to the Red Sea.
- Forty years of wandering in the wilderness
the LORD tells Moses and Aaron that the dead bodies of this evil congregation that murmurs against him shall fall in this wilderness; of those counted from twenty years old and upward, none shall come into the land he swore to make them dwell in, except Caleb the son of Jephunneh and Joshua the son of Nun. The little ones they said would be captured he will bring in; their children shall wander in the wilderness forty years until their dead bodies are consumed, a year for each of the forty days in which they spied out the land.
- The men of the evil report die by the plague
the men Moses sent to spy out the land, who returned and made all the congregation murmur against him by bringing up an evil report of the land, die by the plague before the LORD; of the men who went to spy out the land, only Joshua the son of Nun and Caleb the son of Jephunneh remain alive.
- Going up against the word, and the defeat as far as Hormah
Moses tells these words to all the children of Israel, and the people mourn greatly. Rising early in the morning, they go up to the top of the mountain, saying that they have sinned and will go up to the place the LORD has promised. Moses tells them not to go up, for the LORD is not among them and they will fall by the sword of the Amalekite and the Canaanite; they go up all the same, while the ark of the LORD’s covenant and Moses do not depart out of the camp. The Amalekites and the Canaanites who live in that hill country come down, strike them and beat them down even to Hormah.
- Meal and drink offerings with the sacrifices in the land
the LORD tells Moses what the children of Israel are to offer with their offerings of the herd or the flock when they come into the land he gives them. With a lamb, a meal offering of a tenth of an ephah of fine flour mixed with a fourth of a hin of oil, and a fourth of a hin of wine; with a ram, two tenths of an ephah with a third of a hin of oil, and a third of a hin of wine; with a bull, three tenths of an ephah with half a hin of oil, and half a hin of wine; so for each one, according to their number. The native-born and the stranger living among them have one law and one ordinance.
- A cake of the first dough offered to the LORD
the LORD tells Moses that when the children of Israel come into the land and eat of its bread, they are to offer a cake of the first of their dough to the LORD, as the offering of the threshing floor, throughout their generations.
- Sin done unwittingly, and sin with a high hand
if the congregation errs unwittingly and does not keep what the LORD commanded by Moses, all the congregation offers a young bull for a burnt offering, with its meal and drink offerings, and a male goat for a sin offering; the priest makes atonement and they are forgiven, with the stranger living among them. A person who sins unwittingly offers a female goat a year old for a sin offering; the native-born and the stranger have one law. But the soul who does anything with a high hand blasphemes the LORD: having despised his word and broken his commandment, that soul is cut off from among his people.
- The man gathering sticks on the Sabbath is stoned
while the children of Israel are in the wilderness, a man is found gathering sticks on the Sabbath day and brought to Moses, Aaron and all the congregation; he is put in custody, because it had not been declared what should be done to him. The LORD tells Moses that the man shall surely be put to death and stoned by all the congregation outside the camp, and they bring him outside the camp and stone him to death.
- Fringes on the borders of their garments
the LORD tells Moses that the children of Israel are to make fringes on the borders of their garments throughout their generations, with a cord of blue on each fringe, so that they see it and remember all the LORD’s commandments and do them, and do not follow their own heart and their own eyes. So they will be holy to their God, the LORD their God who brought them out of the land of Egypt.
- Korah, Dathan and Abiram rise up against Moses and Aaron
Korah the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram the sons of Eliab and On the son of Peleth, rise up before Moses with two hundred fifty princes of the congregation, men of renown, and say to Moses and Aaron that all the congregation is holy: why do they lift themselves up above the LORD’s assembly? Moses falls on his face, then tells Korah and all his company to put fire and incense in censers before the LORD tomorrow: the man the LORD chooses shall be holy. He asks the sons of Levi whether they seek the priesthood also; they have gathered together against the LORD, and what is Aaron, that they complain against him?
- Dathan and Abiram refuse to come up
Moses sends to call Dathan and Abiram, the sons of Eliab, and they answer that they will not come up: Moses has brought them out of a land flowing with milk and honey to kill them in the wilderness and would make himself a prince over them, and has given them no inheritance of fields and vineyards. Moses is very angry and asks the LORD not to respect their offering; he has not taken one donkey from them, nor hurt one of them.
- Korah’s company stands with censers at the Tent of Meeting
Moses tells Korah that he and all his company, with Aaron, are to come before the LORD tomorrow, each man bringing his censer with incense on it, two hundred fifty censers; they put fire and incense in their censers and stand at the door of the Tent of Meeting with Moses and Aaron. Korah assembles all the congregation against them at the door, and the LORD’s glory appears to all the congregation. The LORD tells Moses and Aaron to separate themselves from this congregation, that he may consume them in a moment; they fall on their faces: shall one man sin, and will he be angry with all the congregation? The LORD tells Moses to have the congregation get away from around the tent of Korah, Dathan and Abiram.
- The earth swallows Dathan and Abiram and all of Korah’s men
Moses goes to Dathan and Abiram, the elders of Israel following him, and tells the congregation to depart from the tents of these wicked men; they go away from around the tent of Korah, Dathan and Abiram, and Dathan and Abiram come out and stand at the door of their tents with their wives, their sons and their little ones. Moses says that by this they shall know that the LORD has sent him: if the LORD makes a new thing, and the ground opens its mouth and swallows them with all that is theirs and they go down alive into Sheol, they shall understand that these men have despised the LORD. As he finishes speaking the ground splits apart and swallows them with their households, all of Korah’s men and all their goods; they go down alive into Sheol and the earth closes on them, and all Israel around them flees at their cry, lest the earth swallow them too.
- Fire consumes the two hundred fifty, and their censers cover the altar
fire comes out from the LORD and devours the two hundred fifty men who offered the incense. The LORD tells Moses to have Eleazar the son of Aaron the priest take up the censers out of the burning and scatter the fire away; the censers are holy, because they were offered before the LORD, and are to be beaten into plates as a covering for the altar, a sign to the children of Israel. Eleazar the priest takes the bronze censers that the burned men had offered, and they are beaten out as a covering for the altar: a memorial that no stranger who is not of the offspring of Aaron is to come near to burn incense before the LORD, and that no one is to be as Korah and his company.
- The plague, and Aaron standing between the dead and the living
on the next day all the congregation of the children of Israel murmurs against Moses and Aaron: you have killed the LORD’s people. As the congregation assembles against them, the cloud covers the Tent of Meeting and the LORD’s glory appears. The LORD tells them to get away from this congregation, that he may consume them in a moment, and they fall on their faces. Moses tells Aaron to take his censer with fire from the altar and incense and go quickly to the congregation to make atonement for them, for wrath has gone out from the LORD and the plague has begun. Aaron runs into the middle of the assembly, makes atonement for the people and stands between the dead and the living, and the plague is stayed. Those who died by the plague are 14,700, besides those who died about the matter of Korah, and Aaron returns to Moses at the door of the Tent of Meeting.
- Aaron’s rod buds
the LORD tells Moses to take twelve rods from the princes, one for each fathers’ house, and write each man’s name on his rod, with Aaron’s name on Levi’s, and to lay them before the covenant: the rod of the man he chooses will bud. Moses lays them before the LORD in the Tent of the Testimony, and the next day Aaron’s rod for the house of Levi has sprouted, budded, blossomed and borne ripe almonds; Moses brings out the rods and each man takes his own. The LORD has Aaron’s rod put back before the covenant, kept as a token against the children of rebellion, and the children of Israel say to Moses that everyone who comes near the LORD’s tabernacle dies, and ask whether they are all to perish.
- The charge of the priests and the Levites
the LORD tells Aaron that he, his sons and his fathers’ house shall bear the iniquity of the sanctuary, and he and his sons the iniquity of their priesthood. His brothers the tribe of Levi are joined to him to minister to him and keep the duty of the whole Tent, but shall not come near the vessels of the sanctuary or the altar; Aaron and his sons keep the duty of the sanctuary and the altar, so that there is no more wrath on the children of Israel. The Levites are taken from among the children of Israel and given to them as a gift, and the priesthood too is given as a gift; the stranger who comes near shall be put to death.
- The holy things given to the priests as a portion forever
the LORD gives Aaron charge of all the holy things of the children of Israel, as a portion forever for him and his sons. Of the most holy things kept back from the fire, every meal offering, sin offering and trespass offering is eaten by every male; the wave offerings, the best of the oil, the vintage and the grain, and the first-ripe fruits are eaten by everyone in his house who is clean. Everything devoted and everything that opens the womb is his, but the firstborn of man and of unclean animals are redeemed, at five shekels from a month old; the firstborn of a cow, sheep or goat is not redeemed: its blood is sprinkled on the altar, its fat burned, and its meat is his. The holy things the children of Israel offer, given to him and his sons and daughters as a portion forever, are a covenant of salt forever before the LORD.
- Aaron’s portion, and the Levites’ tithe
the LORD tells Aaron that he will have no inheritance in their land and no portion among them: the LORD is his portion and his inheritance among the children of Israel. All the tithe in Israel is given to the children of Levi as an inheritance, in return for their service at the Tent of Meeting; henceforth the children of Israel are not to come near the Tent, lest they bear sin and die, and the Levites do its service and bear their iniquity, with no inheritance among the children of Israel.
- The Levites’ tithe of the tithe
the LORD tells Moses to tell the Levites that when they take from the children of Israel the tithe given them as their inheritance, they shall offer a tithe of the tithe as a wave offering to the LORD. It is credited to them as the grain of the threshing floor and the fullness of the wine press; they offer the best of all they receive, its holy part, and give the LORD’s wave offering to Aaron the priest. The rest is their reward for their service in the Tent of Meeting, and they and their households may eat it anywhere; having offered its best they bear no sin, and they are not to profane the holy things of the children of Israel, that they not die.
- The red heifer and the water for impurity
a statute the LORD gives Moses and Aaron. A red heifer without spot or defect, on which a yoke has never come, is given to Eleazar the priest; he has her brought outside the camp and killed before him and sprinkles her blood toward the front of the Tent of Meeting seven times, and she is burned in his sight, skin, meat, blood and dung, while the priest casts cedar wood, hyssop and scarlet into the fire. A clean man gathers the ashes and lays them up outside the camp in a clean place, kept for the water for cleansing impurity; it is a sin offering. Whoever touches a dead body, whoever comes into or is in a tent where a man dies, and whoever in the open field touches one slain with a sword, a dead body, a bone of a man or a grave, is unclean seven days; the ashes are put with running water in a vessel, a clean person sprinkles the unclean with hyssop on the third and seventh days, and he washes his clothes, bathes, and is clean at evening. Whoever does not purify himself defiles the LORD’s tabernacle and is cut off from Israel.
- Miriam dies at Kadesh
in the first month the children of Israel, the whole congregation, come into the wilderness of Zin and the people stay in Kadesh; Miriam dies there and is buried there.
- Moses strikes the rock twice at the waters of Meribah
there is no water for the congregation, and they assemble against Moses and Aaron and quarrel, asking why they brought them up out of Egypt to this evil place, where there is no water to drink. Moses and Aaron fall on their faces at the door of the Tent of Meeting and the LORD’s glory appears; the LORD tells Moses to take the rod, assemble the congregation with Aaron his brother, and speak to the rock before their eyes to pour out its water. Moses and Aaron gather the assembly before the rock; Moses says, “Hear now, you rebels! Shall we bring water out of this rock for you?” and strikes the rock with his rod twice, and water comes out abundantly for the congregation and their livestock. The LORD tells Moses and Aaron that because they did not believe in him, to sanctify him in the eyes of the children of Israel, they shall not bring this assembly into the land he has given them. These are the waters of Meribah, because the children of Israel strove with the LORD, and he was sanctified in them.
- The king of Edom refuses Israel passage
Moses sends messengers from Kadesh to the king of Edom: his brother Israel was mistreated in Egypt until the LORD sent an angel and brought them out, and now they are in Kadesh, a city at the edge of his border; they ask to pass through his land by the king’s highway, without going through field or vineyard or drinking from the wells. Edom answers that they shall not pass; when the children of Israel offer to pay for any water they drink, he refuses again and comes out against them with many people and a strong hand, and Israel turns away from him.
- Aaron dies on Mount Hor
the whole congregation travels from Kadesh to Mount Hor, by the border of the land of Edom. There the LORD tells Moses and Aaron that because they rebelled against his word at the waters of Meribah, Aaron shall be gathered to his people and not enter the land given to the children of Israel. As commanded, Moses takes Aaron and Eleazar his son up Mount Hor in the sight of all the congregation, strips Aaron of his garments and puts them on Eleazar; Aaron dies there on the top of the mountain, and Moses and Eleazar come down. When all the congregation sees that Aaron is dead, all the house of Israel weeps for him thirty days.
- The king of Arad, and Hormah
the Canaanite king of Arad, who lives in the South, hears that Israel is coming by the way of Atharim, fights against Israel and takes some of them captive. Israel vows to the LORD that if he delivers this people into their hand they will utterly destroy their cities; the LORD delivers up the Canaanites, they utterly destroy them and their cities, and the place is called Hormah.
- The venomous snakes and the bronze serpent
the people travel from Mount Hor by the way to the Red Sea to go around the land of Edom, and grow discouraged because of the journey; they speak against God and against Moses, saying there is no bread and no water and they loathe this disgusting food. The LORD sends venomous snakes among the people, and many of Israel die. The people come to Moses saying they have sinned and ask him to pray that the serpents be taken away, and Moses prays for the people. The LORD tells him to make a venomous snake and set it on a pole; Moses makes a serpent of bronze and sets it on the pole, and whoever has been bitten looks at it and lives.
- Encamping from Oboth to the other side of the Arnon
the children of Israel travel and encamp in Oboth; from Oboth they encamp at Iye Abarim, in the wilderness before Moab toward the sunrise; from there in the valley of Zered; and from there on the other side of the Arnon, in the wilderness that comes out of the border of the Amorites, for the Arnon is the border of Moab, between Moab and the Amorites. Therefore The Book of the Wars of the LORD speaks of Vaheb in Suphah, the valleys of the Arnon, and the slope of the valleys that inclines toward the dwelling of Ar and leans on the border of Moab.
- The song of the well at Beer, and the top of Pisgah
from there they go to Beer, the well of which the LORD said to Moses, “Gather the people together, and I will give them water.” Then Israel sings this song: “Spring up, well! Sing to it, the well, which the princes dug, which the nobles of the people dug, with the scepter, and with their poles.” From the wilderness they go to Mattanah, from Mattanah to Nahaliel, from Nahaliel to Bamoth, and from Bamoth to the valley in the field of Moab, to the top of Pisgah, which looks down on the desert.
- Sihon king of the Amorites defeated, and his land taken
Israel sends messengers to Sihon king of the Amorites, asking to pass through his land by the king’s highway without turning into field or vineyard or drinking from the wells. Sihon will not let Israel pass through his border; he gathers all his people, goes out against Israel into the wilderness, comes to Jahaz and fights against Israel. Israel strikes him with the edge of the sword and possesses his land from the Arnon to the Jabbok, as far as the children of Ammon, whose border was fortified; Israel takes all these cities and lives in all the cities of the Amorites, in Heshbon and all its villages.
- The song of Heshbon
Heshbon was the city of Sihon king of the Amorites, who had fought against the former king of Moab and taken all his land out of his hand, as far as the Arnon. Therefore those who speak in proverbs say, “Come to Heshbon. Let the city of Sihon be built and established.” A fire went out of Heshbon and devoured Ar of Moab and the lords of the high places of the Arnon; Moab, the people of Chemosh, is undone, his sons fugitives and his daughters captives of Sihon; Heshbon has perished even to Dibon, laid waste even to Nophah, which reaches to Medeba.
- Jazer spied out and its villages taken
Israel lives in the land of the Amorites. Moses sends to spy out Jazer; they take its villages and drive out the Amorites who were there.
- Og king of Bashan defeated, and his land taken
they turn and go up by the way of Bashan, and Og the king of Bashan comes out against them with all his people to battle at Edrei. The LORD tells Moses not to fear him, for he has delivered him, all his people and his land into his hand; he is to do to him as he did to Sihon king of the Amorites, who lived at Heshbon. So they strike him, his sons and all his people until no survivor is left, and possess his land.
- Israel encamps in the plains of Moab
the children of Israel travel on and encamp in the plains of Moab, beyond the Jordan at Jericho.
- Balak sends for Balaam
Balak the son of Zippor sees all that Israel has done to the Amorites, and Moab is very afraid of the people, because they are many. Balak, king of Moab at that time, sends messengers to Balaam the son of Beor at Pethor, by the River, asking him to come and curse this people, and the elders of Moab and of Midian go to him with the rewards of divination. God tells Balaam not to go with them and not to curse the people, for they are blessed; Balaam says the LORD refuses to let him go, and the princes of Moab return to Balak.
- Balaam goes with the princes of Moab
Balak sends princes again, more of them and more honorable, promising Balaam great honor; Balaam answers that even if Balak gave him his house full of silver and gold, he could not go beyond the word of the LORD his God, to do less or more. God comes to Balaam at night and tells him to go with the men, but to do only the word he speaks to him; in the morning Balaam saddles his donkey and goes with the princes of Moab.
- Balaam’s donkey and the angel of the LORD
God’s anger burns because Balaam goes, and the angel of the LORD stands in the way against him with his sword drawn. The donkey sees the angel and turns into the field, then presses against a wall and crushes Balaam’s foot, then lies down under him, and Balaam strikes her three times. The LORD opens the donkey’s mouth, and she asks why he has struck her these three times; then the LORD opens Balaam’s eyes, and he sees the angel with his sword drawn and falls on his face. The angel says he came out as an adversary because Balaam’s way is perverse, and would have killed him had the donkey not turned aside. Balaam says he has sinned and will go back if it displeases him, but the angel tells him to go with the men and speak only the word he gives him, and Balaam goes with the princes of Balak.
- Balak meets Balaam at the city by the Arnon
Balak goes out to meet Balaam at the City of Moab, on the border of the Arnon at the edge of the border, and asks why he did not come; Balaam answers that he can speak only the word God puts in his mouth. They come to Kiriath Huzoth, and Balak sacrifices cattle and sheep and sends to Balaam and the princes with him; in the morning he brings Balaam up to the high places of Baal, and from there Balaam sees part of the people.
- Seven altars, and Balaam’s first parable
at Balaam’s word Balak builds seven altars, and on each altar the two of them offer a bull and a ram. Balaam goes to a bare height, God meets him, and the LORD puts a word in his mouth. He returns and takes up his parable: Balak brought him from Aram to curse Jacob, but how shall he curse whom God has not cursed? This is a people that dwells alone and shall not be listed among the nations; who can count the dust of Jacob? Let him die the death of the righteous. Balak says he brought him to curse his enemies and he has blessed them altogether; Balaam answers that he must speak what the LORD puts in his mouth.
- Balaam’s second parable, on the top of Pisgah
Balak takes Balaam to another place, from which he will see only part of the people: into the field of Zophim, to the top of Pisgah, where he builds seven altars and offers a bull and a ram on each. The LORD meets Balaam and puts a word in his mouth, and he takes up his parable: God is not a man, that he should lie, nor a son of man, that he should repent; Balaam has received a command to bless and cannot reverse it; the LORD has not seen iniquity in Jacob, and is with him; the people rise up as a lioness and a lion. Balak tells him neither to curse them nor to bless them; Balaam answers that he must do all that the LORD speaks.
- Balak takes Balaam to the top of Peor
hoping it may please God that Balaam curse the people from another place, Balak takes him to the top of Peor, which looks down on the desert, and as Balaam says, builds seven altars and offers a bull and a ram on each.
- Balaam’s third parable
seeing that it pleases the LORD to bless Israel, Balaam does not go to use divination as at the other times, but sets his face toward the wilderness; he sees Israel dwelling according to their tribes, and the Spirit of God comes on him. He takes up his parable: how goodly are the tents of Jacob and the dwellings of Israel; his king shall be higher than Agag, and his kingdom exalted; God brings him out of Egypt, and he shall consume the nations his adversaries; everyone who blesses you is blessed, and everyone who curses you is cursed.
- Balak’s anger against Balaam
Balak’s anger burns against Balaam; he strikes his hands together and says that he called him to curse his enemies, and he has blessed them these three times: let him flee to his place, for the LORD has kept him back from honor. Balaam answers that he told Balak’s messengers he could not go beyond the LORD’s word even for a house full of silver and gold, and would say what the LORD says; now he goes to his people, and he will tell Balak what this people shall do to Balak’s people in the latter days.
- Balaam’s fourth parable, and three more
Balaam takes up his parable again: he sees him, but not now, not near; a star will come out of Jacob and a scepter rise out of Israel, and strike Moab; Edom and Seir shall be a possession, and out of Jacob one shall have dominion and destroy the remnant from the city. Looking at Amalek, he says that Amalek was the first of the nations but his latter end is destruction; looking at the Kenite, that his dwelling is strong and his nest set in the rock, yet Kain shall be wasted until Asshur carries him away captive; and he asks who shall live when God does this: ships shall come from the coast of Kittim and afflict Asshur and Eber, and he too shall come to destruction.
- Balaam and Balak go their ways
Balaam rises up and returns to his place, and Balak also goes his way.
- Israel joined to Baal Peor at Shittim
while Israel stays in Shittim, the people begin to play the prostitute with the daughters of Moab, who call the people to the sacrifices of their gods; the people eat and bow down to their gods, and Israel joins himself to Baal Peor. The LORD’s anger burns, and he tells Moses to take all the chiefs of the people and hang them up to the LORD before the sun; Moses tells the judges of Israel to kill each his men who have joined themselves to Baal Peor.
- Phinehas kills Zimri and Cozbi, and the plague stops
while the whole congregation weeps at the door of the Tent of Meeting, a man of Israel brings a Midianite woman to his brothers in the sight of Moses and the congregation. Phinehas, the son of Eleazar, the son of Aaron the priest, takes a spear, follows the man into the pavilion and thrusts both of them through, and the plague among the children of Israel is stopped; those who died by the plague were 24,000. Numbers 25:14–15 names the two who were slain: Zimri the son of Salu, a prince of a fathers’ house among the Simeonites, and Cozbi the daughter of Zur, head of the people of a fathers’ house in Midian.
- The covenant of peace given to Phinehas
the LORD tells Moses that Phinehas the son of Eleazar has turned his wrath away from the children of Israel, being jealous with his jealousy among them, so that he did not consume them; he gives Phinehas his covenant of peace, to be to him and his offspring after him the covenant of an everlasting priesthood, because he was jealous for his God and made atonement for the children of Israel.
- The command to harass the Midianites
the LORD tells Moses to harass the Midianites and strike them, because they harassed Israel with their wiles and deceived them in the matter of Peor, and in the matter of Cozbi, the daughter of the prince of Midian, their sister, who was slain on the day of the plague in the matter of Peor.
- The census in the plains of Moab
after the plague the LORD tells Moses and Eleazar the son of Aaron the priest to count the children of Israel twenty years old and upward who are able to go to war, by their fathers’ houses, and Moses and Eleazar speak with them in the plains of Moab by the Jordan at Jericho. The families of each tribe are listed and counted: Reuben 43,730, Simeon 22,200, Gad 40,500, Judah 76,500, Issachar 64,300, Zebulun 60,500, Manasseh 52,700, Ephraim 32,500, Benjamin 45,600, Dan 64,400, Asher 53,400 and Naphtali 45,400, 601,730 in all. Among the Reubenites, Dathan and Abiram, sons of Eliab, rebelled against the LORD in the company of Korah and the earth swallowed them up with Korah, but the sons of Korah did not die; Er and Onan, sons of Judah, died in the land of Canaan; and Zelophehad son of Hepher, of Manasseh, had no sons but daughters.
- The land to be divided by lot
the LORD tells Moses that the land is to be divided for an inheritance according to the number of names, more to the many and less to the few, yet divided by lot, each inheriting by the names of the tribes of their fathers.
- The families and count of the Levites
the Levites are counted by their families: the Gershonites, Kohathites and Merarites, and the families of the Libnites, Hebronites, Mahlites, Mushites and Korahites. Kohath became the father of Amram; Jochebed, Amram’s wife, the daughter of Levi born to Levi in Egypt, bore Aaron, Moses and their sister Miriam to Amram. To Aaron were born Nadab, Abihu, Eleazar and Ithamar, and Nadab and Abihu died when they offered strange fire before the LORD. The males a month old and upward number 23,000; they were not counted among the children of Israel, because no inheritance was given them among the children of Israel.
- None left of the count at Sinai but Caleb and Joshua
among those Moses and Eleazar the priest counted in the plains of Moab by the Jordan at Jericho there is not one of those Moses and Aaron the priest counted in the wilderness of Sinai, for the LORD had said they would surely die in the wilderness; not one of them is left except Caleb the son of Jephunneh and Joshua the son of Nun.
- The daughters of Zelophehad ask for an inheritance
the daughters of Zelophehad son of Hepher, of the families of Manasseh the son of Joseph, Mahlah, Noah, Hoglah, Milcah and Tirzah, stand before Moses, Eleazar the priest, the princes and all the congregation at the door of the Tent of Meeting. Their father died in the wilderness in his own sin, not in the company of Korah, and had no sons; they ask for a possession among their father’s brothers. Moses brings their cause before the LORD, who says the daughters of Zelophehad speak right: they are to be given a possession among their father’s brothers, and their father’s inheritance is to pass to them.
- The law of inheritance where there is no son
if a man dies and has no son, his inheritance passes to his daughter; if he has no daughter, to his brothers; if no brothers, to his father’s brothers; if his father has no brothers, to his nearest kinsman. It is a statute and ordinance for the children of Israel, as the LORD commanded Moses.
- Moses to see the land from Abarim and be gathered to his people
the LORD tells Moses to go up into the mountain of Abarim and see the land he has given to the children of Israel; when he has seen it he will be gathered to his people, as Aaron his brother was, because in the strife of the congregation in the wilderness of Zin “you rebelled against my word” and did not honour the LORD as holy at the waters before their eyes. These are the waters of Meribah of Kadesh in the wilderness of Zin.
- Joshua commissioned with the laying on of hands
Moses asks the LORD to appoint a man over the congregation to go out and come in before them and lead them, so that the LORD’s congregation is not as sheep without a shepherd. The LORD tells him to take Joshua the son of Nun, a man in whom is the Spirit, lay his hand on him, set him before Eleazar the priest and all the congregation, commission him and give him authority; Joshua is to stand before Eleazar, who will inquire for him by the judgment of the Urim before the LORD. Moses does as commanded: he sets Joshua before Eleazar and all the congregation, lays his hands on him and commissions him.
- The continual burnt offering
the LORD tells Moses that the children of Israel are to offer him his offering, the food of his offerings made by fire, in their due season. Two male lambs a year old without defect are offered each day as a continual burnt offering, one in the morning and one at evening, each with a tenth of an ephah of fine flour mixed with a fourth of a hin of beaten oil as a meal offering, and a fourth of a hin of strong drink as a drink offering. It is the continual burnt offering ordained at Mount Sinai, a pleasant aroma, an offering made by fire to the LORD.
- The Sabbath offering
on the Sabbath day two male lambs a year old without defect are offered, with two tenths of an ephah of fine flour mixed with oil as a meal offering and its drink offering: the burnt offering of every Sabbath, in addition to the continual burnt offering and its drink offering.
- The offering at the beginnings of the months
at the beginnings of the months two young bulls, one ram and seven male lambs a year old without defect are offered to the LORD as a burnt offering, each with its measure of fine flour mixed with oil as a meal offering and of wine as a drink offering: the burnt offering of every month of the year. A male goat is also offered as a sin offering, in addition to the continual burnt offering and its drink offering.
- Passover and the seven days of unleavened bread
the fourteenth day of the first month is the LORD’s Passover, and from the fifteenth day there is a feast: unleavened bread is eaten for seven days. On the first day and the seventh there is a holy convocation and no regular work; on each of the seven days two young bulls, one ram and seven male lambs a year old without defect are offered as a burnt offering, and a male goat as a sin offering, in addition to the continual burnt offering.
- The day of the first fruits
on the day of the first fruits, when a new meal offering is brought to the LORD in the feast of weeks, there is a holy convocation and no regular work; two young bulls, one ram and seven male lambs a year old are offered as a burnt offering, and a male goat to make atonement, in addition to the continual burnt offering.
- The day of blowing trumpets
the first day of the seventh month is a holy convocation with no regular work, a day of blowing of trumpets. One young bull, one ram and seven male lambs a year old without defect are offered as a burnt offering and a male goat as a sin offering, in addition to the burnt offering of the new moon and the continual burnt offering.
- The tenth day of the seventh month
on the tenth day of the seventh month there is a holy convocation; they afflict their souls and do no work. One young bull, one ram and seven male lambs a year old are offered as a burnt offering and a male goat as a sin offering, in addition to the sin offering of atonement and the continual burnt offering.
- The feast of seven days from the fifteenth of the seventh month
on the fifteenth day of the seventh month there is a holy convocation with no regular work, and a feast is kept to the LORD for seven days. The young bulls offered as a burnt offering go from thirteen on the first day down by one each day to seven on the seventh, each day with two rams and fourteen male lambs a year old; their meal and drink offerings follow their number, and a male goat is offered each day as a sin offering, in addition to the continual burnt offering.
- The solemn assembly of the eighth day
on the eighth day there is a solemn assembly with no regular work; one bull, one ram and seven male lambs a year old without defect are offered as a burnt offering and a male goat as a sin offering, in addition to the continual burnt offering.
- The offerings of the set feasts told to Israel
these are to be offered to the LORD in the set feasts, besides vows and freewill offerings, as burnt offerings, meal offerings, drink offerings and peace offerings. Moses tells the children of Israel all that the LORD commanded him.
- The law of vows
Moses gives the heads of the tribes the LORD’s command. A man who vows a vow to the LORD or binds himself by an oath is not to break his word, but must do all that he said. When a woman vows or binds herself while young in her father’s house, or while she has a husband, her vow stands if her father or husband says nothing on the day he hears it; if he forbids it on that day it does not stand, and the LORD forgives her. The vow of a widow or a divorced woman stands against her, and a husband who makes his wife’s vow void some time after hearing it bears her iniquity.
- A thousand from each tribe sent against Midian
the LORD tells Moses to avenge the children of Israel on the Midianites, after which he will be gathered to his people. Moses has a thousand from every tribe armed, twelve thousand in all, and sends them to the war with Phinehas the son of Eleazar the priest, who has the vessels of the sanctuary and the trumpets for the alarm in his hand.
- The five kings of Midian and Balaam killed, and the captives and plunder brought back
they fight against Midian as the LORD commanded Moses and kill every male. They kill the five kings of Midian, Evi, Rekem, Zur, Hur and Reba, and kill Balaam the son of Beor with the sword. They take the women of Midian and their little ones captive, take their livestock, flocks and goods as plunder and burn all their cities and encampments; then they bring the captives, the prey and the plunder to Moses, Eleazar the priest and the congregation, at the camp in the plains of Moab by the Jordan at Jericho.
- Moses is angry that the women were kept alive
Moses, Eleazar the priest and the princes of the congregation go out to meet them outside the camp, and Moses is angry with the officers, the captains of thousands and of hundreds, asking whether they have kept all the women alive. These, he says, caused the children of Israel through the counsel of Balaam to trespass against the LORD in the matter of Peor, so that the plague came on the congregation; every male among the little ones and every woman who has known a man is to be killed, and the girls who have not are to be kept alive.
- Purification outside the camp for seven days
whoever has killed anyone or touched the slain is to encamp outside the camp seven days and purify himself and his captives on the third and seventh days, with every garment and everything made of skin, goats’ hair or wood. Eleazar the priest tells the men of war that this is the statute the LORD commanded Moses: gold, silver, bronze, iron, tin and lead, whatever can stand the fire, goes through the fire and is also purified with the water for impurity; what cannot stand the fire goes through the water; on the seventh day they wash their clothes and are clean, and then come into the camp.
- The plunder counted and divided, and the LORD’s tribute taken
the LORD tells Moses, with Eleazar the priest and the heads of the fathers’ houses, to count the plunder of man and animal and divide it in two, between the men who went to war and the congregation; from the soldiers’ half one in five hundred is to go to Eleazar for the LORD, and from the children of Israel’s half one in fifty to the Levites who keep the LORD’s tabernacle. The plunder is 675,000 sheep, 72,000 cattle, 61,000 donkeys and 32,000 women who had not known a man; the LORD’s tribute from the soldiers’ half is 675 sheep, 72 cattle, 61 donkeys and 32 persons. Moses and Eleazar do as the LORD commanded: Moses gives the tribute to Eleazar, and one in fifty from the congregation’s half to the Levites.
- The officers find no man missing and bring their gold
the captains of thousands and of hundreds come to Moses: they have counted the men of war under them and not one is missing. They bring as the LORD’s offering the gold ornaments each man found, to make atonement for themselves before the LORD. Moses and Eleazar the priest take the gold, 16,750 shekels in all, and bring it into the Tent of Meeting as a memorial for the children of Israel before the LORD.
- Gad and Reuben ask for the land of Jazer and Gilead
the children of Reuben and of Gad, who have a very great multitude of livestock, see that the land of Jazer and the land of Gilead is a place for livestock. They come to Moses, Eleazar the priest and the princes of the congregation and ask that Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sebam, Nebo and Beon, the land the LORD struck before the congregation of Israel, be given to them for a possession, and that they not be brought over the Jordan.
- Moses rebukes Gad and Reuben, recalling Kadesh Barnea
Moses asks whether their brothers are to go to war while they sit here. He recalls their fathers, whom he sent from Kadesh Barnea to see the land: they went up to the valley of Eshcol, saw the land and discouraged the children of Israel. Then the LORD’s anger burned and he swore that none of the men twenty years old and upward who came out of Egypt would see the land he swore to Abraham, Isaac and Jacob, except Caleb the son of Jephunneh the Kenizzite and Joshua the son of Nun, and he made them wander in the wilderness forty years. If they turn away from after him, Moses says, they will destroy all this people.
- Gad and Reuben pledge to go over armed
the children of Gad and of Reuben offer to build sheepfolds for their livestock and cities for their little ones here, and then to go armed before the children of Israel until every man has received his inheritance; they will not inherit with them beyond the Jordan. Moses answers that if they cross the Jordan armed before the LORD and fight until the land is subdued, this land will be their possession; if not, they have sinned against the LORD, and their sin will find them out. They answer that their little ones, wives and livestock will stay in the cities of Gilead while they cross over to battle.
- Moses charges Eleazar, Joshua and the heads of the tribes
Moses gives command concerning them to Eleazar the priest, Joshua the son of Nun and the heads of the fathers’ houses of the tribes: if the children of Gad and of Reuben cross the Jordan with them armed and the land is subdued, they are to be given the land of Gilead; if not, they are to have possessions among them in the land of Canaan. The children of Gad and of Reuben answer that they will cross over armed into the land of Canaan, and that their possession will be on this side of the Jordan.
- The kingdoms of Sihon and Og given, and cities built
Moses gives the children of Gad, the children of Reuben and the half-tribe of Manasseh the son of Joseph the kingdom of Sihon king of the Amorites and the kingdom of Og king of Bashan, with their cities and the land around them. The children of Gad build Dibon, Ataroth, Aroer, Atroth-shophan, Jazer, Jogbehah, Beth Nimrah and Beth Haran, fortified cities and folds for sheep; the children of Reuben build Heshbon, Elealeh, Kiriathaim, Nebo and Baal Meon, changing their names, and Sibmah, and give other names to the cities they build.
- Machir, Jair and Nobah take the land of Gilead
the children of Machir the son of Manasseh go to Gilead, take it and dispossess the Amorites there, and Moses gives Gilead to Machir, who lives in it. Jair the son of Manasseh takes its villages and calls them Havvoth Jair, and Nobah takes Kenath and its villages and calls it Nobah, after his own name.
- The journeys from Rameses through the sea to Marah
Moses writes down, at the LORD’s command, the journeys of the children of Israel when they went out of Egypt under Moses and Aaron. On the fifteenth day of the first month, the day after the Passover, while the Egyptians were burying the firstborn the LORD had struck, they travel from Rameses and encamp in Succoth, then in Etham at the edge of the wilderness; they turn back to Pihahiroth, before Baal Zephon, and encamp before Migdol; from before Hahiroth they pass through the middle of the sea into the wilderness, go three days’ journey in the wilderness of Etham and encamp in Marah.
- The journeys from Elim to the wilderness of Sinai
from Marah they come to Elim, where there are twelve springs of water and seventy palm trees, and encamp there; then by the Red Sea, in the wilderness of Sin, in Dophkah and in Alush, and in Rephidim, where there was no water for the people to drink; from Rephidim they encamp in the wilderness of Sinai.
- From the wilderness of Sinai to Hazeroth
they travel from the wilderness of Sinai and encamp in Kibroth Hattaavah, and from Kibroth Hattaavah they encamp in Hazeroth.
- From Hazeroth to Hashmonah
from Hazeroth they encamp in turn in Rithmah, Rimmon Perez, Libnah, Rissah, Kehelathah, Mount Shepher, Haradah, Makheloth, Tahath, Terah and Mithkah, and then in Hashmonah.
- From Hashmonah to Kadesh
from Hashmonah they encamp in turn in Moseroth, Bene Jaakan, Hor Haggidgad, Jotbathah, Abronah and Ezion Geber, and from Ezion Geber in the wilderness of Zin, which is Kadesh.
- The camp at Mount Hor, where Aaron dies
from Kadesh they encamp in Mount Hor, at the edge of the land of Edom. Aaron the priest goes up Mount Hor at the LORD’s command and dies there, in the fortieth year after the children of Israel came out of Egypt, on the first day of the fifth month, a hundred and twenty-three years old. The Canaanite king of Arad, who lived in the South in the land of Canaan, hears of the coming of the children of Israel.
- From Mount Hor to the plains of Moab
from Mount Hor they encamp in turn in Zalmonah, Punon, Oboth and Iye Abarim, on the border of Moab; from Iyim in Dibon Gad, Almon Diblathaim and the mountains of Abarim, before Nebo; and from the mountains of Abarim in the plains of Moab by the Jordan at Jericho, where the camp stretches from Beth Jeshimoth to Abel Shittim.
- The command to drive out the inhabitants of the land
in the plains of Moab by the Jordan at Jericho the LORD tells Moses that when the children of Israel cross the Jordan into the land of Canaan they are to drive out all its inhabitants, destroy their stone idols and molten images, demolish their high places, and take the land and live in it. They are to divide it by lot by families, a larger inheritance to the larger and a smaller to the smaller. Those they let remain will be pricks in their eyes and thorns in their sides, and what the LORD thought to do to the inhabitants he will do to them.
- The borders of the land of Canaan
the LORD gives Moses the borders of the land of Canaan that the children of Israel are to inherit. The south quarter is the wilderness of Zin along Edom; the south border runs from the end of the Salt Sea eastward, south of the ascent of Akrabbim, along to Zin, south of Kadesh Barnea, to Hazar Addar and Azmon, and by the brook of Egypt to the sea. The west border is the great sea. The north border runs from the great sea to Mount Hor, to the entrance of Hamath, Zedad and Ziphron, ending at Hazar Enan. The east border runs from Hazar Enan to Shepham, down to Riblah on the east side of Ain, to the side of the sea of Chinnereth, and down the Jordan to the Salt Sea.
- The land for the nine tribes and the half-tribe
Moses tells the children of Israel that this is the land they are to inherit by lot, which the LORD commanded to be given to the nine tribes and the half-tribe; for the tribe of Reuben, the tribe of Gad and the half-tribe of Manasseh have received their inheritance beyond the Jordan at Jericho, eastward, toward the sunrise.
- The men who are to divide the land
the LORD names to Moses the men who are to divide the land for inheritance, Eleazar the priest and Joshua the son of Nun, and one prince from every tribe: Caleb of Judah, Shemuel of Simeon, Elidad of Benjamin, Bukki of Dan, Hanniel of Manasseh, Kemuel of Ephraim, Elizaphan of Zebulun, Paltiel of Issachar, Ahihud of Asher and Pedahel of Naphtali. These the LORD commanded to divide the inheritance to the children of Israel in the land of Canaan.
- Forty-eight cities for the Levites, with their pasture lands
in the plains of Moab by the Jordan at Jericho the LORD tells Moses to have the children of Israel give the Levites cities to live in out of their inheritance, with pasture lands around them. Two thousand cubits are measured on each side outside the city, the city in the middle. The Levites are to have the six cities of refuge and forty-two others, forty-eight cities in all, taken more from those who have much and fewer from those who have little. At 35:4 the WEB has the pasture lands reach one thousand cubits from the wall, where the Korean Revised Version reads two thousand.
- Six cities of refuge
the LORD tells Moses that when the children of Israel cross the Jordan into the land of Canaan they are to appoint cities of refuge, where a man who kills someone unwittingly may flee, so that he does not die at the hand of the avenger before he stands before the congregation for judgment. Of the six cities, three are to be given beyond the Jordan and three in the land of Canaan; they are a refuge for the children of Israel, for the stranger and for the foreigner living among them.
- The murderer shall be put to death
whoever strikes a man so that he dies, with an instrument of iron, or with a stone or a weapon of wood that can kill, or shoves him out of hatred, hurls something at him lying in wait, or strikes him with his hand in hostility, is a murderer and shall surely be put to death; the avenger of blood shall put him to death when he meets him.
- The manslayer and the city of refuge
if a man kills another without enmity, by a sudden shove, a thing thrown without lying in wait, or a stone thrown without seeing him, the congregation is to judge between the striker and the avenger of blood by these ordinances, deliver the manslayer and restore him to the city of refuge to which he fled; there he stays until the death of the high priest, who was anointed with the holy oil. If he goes outside its border and the avenger of blood kills him, the avenger is not guilty of blood; after the death of the high priest the manslayer may return to the land of his possession. This is a statute throughout their generations.
- Witnesses, ransom, and the land not to be polluted
a murderer is to be put to death on the word of witnesses, but not on the testimony of one witness alone; no ransom is to be taken for the life of a murderer guilty of death, nor for one who has fled to a city of refuge, that he may return before the death of the priest. Blood pollutes the land, and no atonement can be made for the land for blood shed in it except by the blood of the one who shed it; they are not to defile the land in which the LORD dwells among the children of Israel.
- The heads of Gilead’s families speak about the daughters’ inheritance
the heads of the fathers’ houses of the family of the children of Gilead, the son of Machir, the son of Manasseh, of the families of the sons of Joseph, come before Moses and the princes. The LORD commanded that Zelophehad’s inheritance be given to his daughters; if they marry into another tribe, their inheritance will be added to that tribe’s and, when the jubilee comes, taken away for good from the inheritance of their fathers’ tribe.
- Married only within the tribe of their father
at the word of the LORD Moses tells the children of Israel that the tribe of the sons of Joseph speaks rightly: the daughters of Zelophehad may marry whom they think best, but only within the family of their father’s tribe. Every daughter who inherits is to marry within her father’s tribe, so that no inheritance moves from tribe to tribe and each tribe keeps its own.
- Zelophehad’s daughters marry their father’s brothers’ sons
the daughters of Zelophehad, Mahlah, Tirzah, Hoglah, Milcah and Noah, do as the LORD commanded Moses and are married to their father’s brothers’ sons, into the families of the sons of Manasseh the son of Joseph, and their inheritance stays in the tribe of their father’s family.
- The commandments given in the plains of Moab
these are the commandments and ordinances the LORD commanded the children of Israel through Moses in the plains of Moab by the Jordan at Jericho.
Deuteronomy
- Moses begins to declare this law beyond the Jordan
these are the words which Moses spoke to all Israel beyond the Jordan in the wilderness, in the Arabah opposite Suf, between Paran, Tophel, Laban, Hazeroth, and Dizahab. It is eleven days’ journey from Horeb by the way of Mount Seir to Kadesh Barnea. In the fortieth year, in the eleventh month, on the first day of the month, after he had struck Sihon the king of the Amorites who lived in Heshbon, and Og the king of Bashan who lived in Ashtaroth, at Edrei, Moses spoke to the children of Israel according to all that the LORD had given him in commandment to them. Beyond the Jordan, in the land of Moab, Moses began to declare this law.
- The word at Horeb to set out for the hill country of the Amorites
he says, “The LORD our God spoke to us in Horeb, saying, ‘You have lived long enough at this mountain. Turn, and take your journey, and go to the hill country of the Amorites and to all the places near there: in the Arabah, in the hill country, in the lowland, in the South, by the seashore, in the land of the Canaanites, and in Lebanon as far as the great river, the river Euphrates. Behold, I have set the land before you. Go in and possess the land which the LORD swore to your fathers—to Abraham, to Isaac, and to Jacob—to give to them and to their offspring after them.’” The Korean Revised Version ends the LORD’s words at 1:7 and gives 1:8 as the speaker’s own.
- Heads over the tribes, and the charge to the judges
he says, “I spoke to you at that time, saying, ‘I am not able to bear you myself alone. The LORD your God has multiplied you, and behold, you are today as the stars of the sky for multitude. … How can I myself alone bear your problems, your burdens, and your strife? Take wise men of understanding who are respected among your tribes, and I will make them heads over you.’ You answered me, and said, ‘The thing which you have spoken is good to do.’ So I took the heads of your tribes, wise and respected men, and made them heads over you, captains of thousands, captains of hundreds, captains of fifties, captains of tens, and officers, according to your tribes. I commanded your judges at that time, saying, ‘Hear cases between your brothers and judge righteously between a man and his brother, and the foreigner who is living with him. You shall not show partiality in judgment; you shall hear the small and the great alike. You shall not be afraid of the face of man, for the judgment is God’s. The case that is too hard for you, you shall bring to me, and I will hear it.’ I commanded you at that time all the things which you should do.”
- Kadesh Barnea, and the twelve men who spied out the land
he says, “We traveled from Horeb and went through all that great and terrible wilderness which you saw, by the way to the hill country of the Amorites, as the LORD our God commanded us; and we came to Kadesh Barnea. I said to you, ‘You have come to the hill country of the Amorites, which the LORD our God gives to us. Behold, the LORD your God has set the land before you. Go up, take possession, as the LORD the God of your fathers has spoken to you. Don’t be afraid, neither be dismayed.’ You came near to me, everyone of you, and said, ‘Let’s send men before us, that they may search the land for us, and bring back to us word of the way by which we must go up, and the cities to which we shall come.’ The thing pleased me well. I took twelve of your men, one man for every tribe. They turned and went up into the hill country, and came to the valley of Eshcol, and spied it out. They took some of the fruit of the land in their hands and brought it down to us, and brought us word again, and said, ‘It is a good land which the LORD our God gives to us.’”
- The refusal to go up, and the murmuring in the tents
he says, “Yet you wouldn’t go up, but rebelled against the commandment of the LORD your God. You murmured in your tents, and said, ‘Because the LORD hated us, he has brought us out of the land of Egypt, to deliver us into the hand of the Amorites to destroy us. Where are we going up? Our brothers have made our heart melt, saying, “The people are greater and taller than we. The cities are great and fortified up to the sky. Moreover we have seen the sons of the Anakim there!”’ Then I said to you, ‘Don’t be terrified. Don’t be afraid of them. The LORD your God, who goes before you, he will fight for you, according to all that he did for you in Egypt before your eyes, and in the wilderness where you have seen how that the LORD your God carried you, as a man carries his son, in all the way that you went, until you came to this place.’ Yet in this thing you didn’t believe the LORD your God, who went before you on the way, to seek out a place for you to pitch your tents in: in fire by night, to show you by what way you should go, and in the cloud by day.”
- The LORD’s oath that this evil generation shall not see the good land
he says, “The LORD heard the voice of your words and was angry, and swore, saying, ‘Surely not one of these men of this evil generation shall see the good land which I swore to give to your fathers, except Caleb the son of Jephunneh. He shall see it. I will give the land that he has trodden on to him and to his children, because he has wholly followed the LORD.’ Also the LORD was angry with me for your sakes, saying, ‘You also shall not go in there. Joshua the son of Nun, who stands before you, shall go in there. Encourage him, for he shall cause Israel to inherit it. Moreover your little ones, whom you said would be captured or killed, your children, who today have no knowledge of good or evil, shall go in there. I will give it to them, and they shall possess it. But as for you, turn, and take your journey into the wilderness by the way to the Red Sea.’”
- Going up against the LORD’s commandment, and the defeat in Seir, even to Hormah
he says, “Then you answered and said to me, ‘We have sinned against the LORD. We will go up and fight, according to all that the LORD our God commanded us.’ Every man of you put on his weapons of war, and presumed to go up into the hill country. The LORD said to me, ‘Tell them, “Don’t go up and don’t fight; for I am not among you, lest you be struck before your enemies.”’ So I spoke to you, and you didn’t listen; but you rebelled against the commandment of the LORD, and were presumptuous, and went up into the hill country. The Amorites, who lived in that hill country, came out against you and chased you as bees do, and beat you down in Seir, even to Hormah. You returned and wept before the LORD, but the LORD didn’t listen to your voice, nor turn his ear to you. So you stayed in Kadesh many days, according to the days that you remained.”
- Around Mount Seir, and the word to pass the border of the children of Esau
he says, “Then we turned, and took our journey into the wilderness by the way to the Red Sea, as the LORD spoke to me; and we encircled Mount Seir many days. The LORD spoke to me, saying, ‘You have encircled this mountain long enough. Turn northward. Command the people, saying, “You are to pass through the border of your brothers, the children of Esau, who dwell in Seir; and they will be afraid of you. Therefore be careful. Don’t contend with them; for I will not give you any of their land, no, not so much as for the sole of the foot to tread on, because I have given Mount Seir to Esau for a possession. You shall purchase food from them for money, that you may eat. You shall also buy water from them for money, that you may drink.”’ For the LORD your God has blessed you in all the work of your hands. He has known your walking through this great wilderness. These forty years, the LORD your God has been with you. You have lacked nothing.” The Korean Revised Version keeps 2:7 inside the LORD’s words.
- The way of the wilderness of Moab, and Ar, given to the children of Lot
he says, “So we passed by from our brothers, the children of Esau, who dwell in Seir, from the way of the Arabah from Elath and from Ezion Geber. We turned and passed by the way of the wilderness of Moab. The LORD said to me, ‘Don’t bother Moab, neither contend with them in battle; for I will not give you any of his land for a possession, because I have given Ar to the children of Lot for a possession.’”
- The text’s note in parentheses on the Emim and the Horites
a note the text sets in parentheses: “The Emim lived there before, a great and numerous people, and tall as the Anakim. These also are considered to be Rephaim, as the Anakim; but the Moabites call them Emim. The Horites also lived in Seir in the past, but the children of Esau succeeded them. They destroyed them from before them, and lived in their place, as Israel did to the land of his possession, which the LORD gave to them.”
- The crossing of the brook Zered, and the men of war consumed from the camp
he recalls the word, “Now rise up and cross over the brook Zered,” and says, “We went over the brook Zered. The days in which we came from Kadesh Barnea until we had come over the brook Zered were thirty-eight years, until all the generation of the men of war were consumed from the middle of the camp, as the LORD swore to them. Moreover the LORD’s hand was against them, to destroy them from the middle of the camp, until they were consumed.”
- The LORD’s word about the land of the children of Ammon
he says, “So, when all the men of war were consumed and dead from among the people, the LORD spoke to me, saying, ‘You are to pass over Ar, the border of Moab, today. When you come near the border of the children of Ammon, don’t bother them, nor contend with them; for I will not give you any of the land of the children of Ammon for a possession, because I have given it to the children of Lot for a possession.’”
- The text’s note in parentheses on the Rephaim, the Zamzummim and the Avvim
another note the text sets in parentheses: “That also is considered a land of Rephaim. Rephaim lived there in the past, but the Ammonites call them Zamzummim, a great people, many, and tall, as the Anakim; but the LORD destroyed them from before Israel, and they succeeded them, and lived in their place, as he did for the children of Esau who dwell in Seir, when he destroyed the Horites from before them; and they succeeded them, and lived in their place even to this day. Then the Avvim, who lived in villages as far as Gaza: the Caphtorim, who came out of Caphtor, destroyed them and lived in their place.” At 2:21 the Korean Revised Version has the LORD destroy them before the Ammonites, not before Israel.
- The command to cross the Arnon and possess Sihon’s land
he recalls the word, “Rise up, take your journey, and pass over the valley of the Arnon. Behold, I have given into your hand Sihon the Amorite, king of Heshbon, and his land; begin to possess it, and contend with him in battle. Today I will begin to put the dread of you and the fear of you on the peoples who are under the whole sky, who shall hear the report of you, and shall tremble and be in anguish because of you.”
- Words of peace sent to Sihon from the wilderness of Kedemoth
he says, “I sent messengers out of the wilderness of Kedemoth to Sihon king of Heshbon with words of peace, saying, ‘Let me pass through your land. I will go along by the highway. I will turn neither to the right hand nor to the left. You shall sell me food for money, that I may eat; and give me water for money, that I may drink. Just let me pass through on my feet, as the children of Esau who dwell in Seir, and the Moabites who dwell in Ar, did to me, until I pass over the Jordan into the land which the LORD our God gives us.’”
- The battle with Sihon at Jahaz, and the taking of his cities
he says, “But Sihon king of Heshbon would not let us pass by him, for the LORD your God hardened his spirit and made his heart obstinate, that he might deliver him into your hand, as it is today. The LORD said to me, ‘Behold, I have begun to deliver up Sihon and his land before you. Begin to possess, that you may inherit his land.’ Then Sihon came out against us, he and all his people, to battle at Jahaz. The LORD our God delivered him up before us; and we struck him, his sons, and all his people. We took all his cities at that time, and utterly destroyed every inhabited city, with the women and the little ones. We left no one remaining. Only the livestock we took for plunder for ourselves, with the plunder of the cities which we had taken. From Aroer, which is on the edge of the valley of the Arnon, and the city that is in the valley, even to Gilead, there was not a city too high for us. The LORD our God delivered up all before us. Only to the land of the children of Ammon you didn’t come near: all the banks of the river Jabbok, and the cities of the hill country, and wherever the LORD our God forbade us.”
- The battle with Og king of Bashan at Edrei, and the sixty cities
he says, “Then we turned, and went up the way to Bashan. Og the king of Bashan came out against us, he and all his people, to battle at Edrei. The LORD said to me, ‘Don’t fear him; for I have delivered him, with all his people and his land, into your hand. You shall do to him as you did to Sihon king of the Amorites, who lived at Heshbon.’ So the LORD our God also delivered into our hand Og, the king of Bashan, and all his people. We struck him until no one was left to him remaining. We took all his cities at that time. There was not a city which we didn’t take from them: sixty cities, all the region of Argob, the kingdom of Og in Bashan. All these were cities fortified with high walls, gates, and bars, in addition to a great many villages without walls. We utterly destroyed them, as we did to Sihon king of Heshbon, utterly destroying every inhabited city, with the women and the little ones. But all the livestock, and the plunder of the cities, we took for plunder for ourselves.”
- The land taken from the two kings, from the Arnon to Mount Hermon
he says, “We took the land at that time out of the hand of the two kings of the Amorites who were beyond the Jordan, from the valley of the Arnon to Mount Hermon.” The text adds in parentheses, “The Sidonians call Hermon Sirion, and the Amorites call it Senir.” The speech goes on, “We took all the cities of the plain, and all Gilead, and all Bashan, to Salecah and Edrei, cities of the kingdom of Og in Bashan.” The text adds another note in parentheses: “For only Og king of Bashan remained of the remnant of the Rephaim. Behold, his bedstead was a bedstead of iron. Isn’t it in Rabbah of the children of Ammon? Nine cubits was its length, and four cubits its width, after the cubit of a man.”
- The land given to the Reubenites, the Gadites and the half-tribe of Manasseh
he says, “This land we took in possession at that time: from Aroer, which is by the valley of the Arnon, and half the hill country of Gilead with its cities, I gave to the Reubenites and to the Gadites; and the rest of Gilead, and all Bashan, the kingdom of Og, I gave to the half-tribe of Manasseh—all the region of Argob, even all Bashan.” The text adds in parentheses, “The same is called the land of Rephaim. Jair the son of Manasseh took all the region of Argob, to the border of the Geshurites and the Maacathites, and called them, even Bashan, after his own name, Havvoth Jair, to this day.” The speech goes on, “I gave Gilead to Machir. To the Reubenites and to the Gadites I gave from Gilead even to the valley of the Arnon, the middle of the valley, and its border, even to the river Jabbok, which is the border of the children of Ammon; the Arabah also, and the Jordan and its border, from Chinnereth even to the sea of the Arabah, the Salt Sea, under the slopes of Pisgah eastward.”
- The command that the men of valor pass over armed before the children of Israel
he says, “I commanded you at that time, saying, ‘The LORD your God has given you this land to possess it. All of you men of valor shall pass over armed before your brothers, the children of Israel. But your wives, and your little ones, and your livestock, (I know that you have much livestock), shall live in your cities which I have given you, until the LORD gives rest to your brothers, as to you, and they also possess the land which the LORD your God gives them beyond the Jordan. Then you shall each return to his own possession, which I have given you.’”
- The command to Joshua
he says, “I commanded Joshua at that time, saying, ‘Your eyes have seen all that the LORD your God has done to these two kings. So shall the LORD do to all the kingdoms where you go over. You shall not fear them; for the LORD your God himself fights for you.’”
- The plea to go over and see the good land beyond the Jordan
he says, “I begged GOD at that time, saying, ‘Lord GOD, you have begun to show your servant your greatness, and your strong hand. For what god is there in heaven or in earth that can do works like yours, and mighty acts like yours? Please let me go over and see the good land that is beyond the Jordan, that fine mountain, and Lebanon.’”
- The LORD’s refusal, and the word to see the land from the top of Pisgah
he says, “But the LORD was angry with me because of you, and didn’t listen to me. The LORD said to me, ‘That is enough! Speak no more to me of this matter. Go up to the top of Pisgah, and lift up your eyes westward, and northward, and southward, and eastward, and see with your eyes; for you shall not go over this Jordan. But commission Joshua, and encourage him, and strengthen him; for he shall go over before this people, and he shall cause them to inherit the land which you shall see.’”
- The stay in the valley near Beth Peor
he says, “So we stayed in the valley near Beth Peor.”
- Adding nothing to the word, and taking nothing from it
he says, “Now, Israel, listen to the statutes and to the ordinances which I teach you, to do them, that you may live and go in and possess the land which the LORD, the God of your fathers, gives you. You shall not add to the word which I command you, neither shall you take away from it, that you may keep the commandments of the LORD your God which I command you.”
- What the LORD did because of Baal Peor
he says, “Your eyes have seen what the LORD did because of Baal Peor; for the LORD your God has destroyed all the men who followed Baal Peor from among you. But you who were faithful to the LORD your God are all alive today.”
- Keeping the statutes is wisdom in the sight of the peoples
he says, “Behold, I have taught you statutes and ordinances, even as the LORD my God commanded me, that you should do so in the middle of the land where you go in to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the peoples who shall hear all these statutes and say, ‘Surely this great nation is a wise and understanding people.’ For what great nation is there that has a god so near to them as the LORD our God is whenever we call on him? What great nation is there that has statutes and ordinances so righteous as all this law which I set before you today?”
- The day at Horeb
he says, “Only be careful, and keep your soul diligently, lest you forget the things which your eyes saw, and lest they depart from your heart all the days of your life; but make them known to your children and your children’s children—the day that you stood before the LORD your God in Horeb, when the LORD said to me, ‘Assemble the people to me, and I will make them hear my words, that they may learn to fear me all the days that they live on the earth, and that they may teach their children.’ You came near and stood under the mountain. The mountain burned with fire to the heart of the sky, with darkness, cloud, and thick darkness. The LORD spoke to you out of the middle of the fire: you heard the voice of words, but you saw no form; you only heard a voice. He declared to you his covenant, which he commanded you to perform, even the ten commandments. He wrote them on two stone tablets. The LORD commanded me at that time to teach you statutes and ordinances, that you might do them in the land where you go over to possess it.”
- No form seen at Horeb, and the warning against carved images
he says, “Be very careful, for you saw no kind of form on the day that the LORD spoke to you in Horeb out of the middle of the fire, lest you corrupt yourselves, and make yourself a carved image in the form of any figure, the likeness of male or female, the likeness of any animal that is on the earth, the likeness of any winged bird that flies in the sky, the likeness of anything that creeps on the ground, the likeness of any fish that is in the water under the earth; and lest you lift up your eyes to the sky, and when you see the sun and the moon and the stars, even all the army of the sky, you are drawn away and worship them, and serve them, which the LORD your God has allotted to all the peoples under the whole sky. But the LORD has taken you, and brought you out of the iron furnace, out of Egypt, to be to him a people of inheritance, as it is today.”
- “I must die in this land. I must not go over the Jordan”
he says, “Furthermore the LORD was angry with me for your sakes, and swore that I should not go over the Jordan, and that I should not go in to that good land which the LORD your God gives you for an inheritance; but I must die in this land. I must not go over the Jordan, but you shall go over and possess that good land. Be careful, lest you forget the covenant of the LORD your God, which he made with you, and make yourselves a carved image in the form of anything which the LORD your God has forbidden you. For the LORD your God is a devouring fire, a jealous God.”
- Scattering among the peoples, and return in the latter days
he says, “When you father children and children’s children, and you have been long in the land, and then corrupt yourselves, and make a carved image in the form of anything, and do that which is evil in the LORD your God’s sight to provoke him to anger, I call heaven and earth to witness against you today, that you will soon utterly perish from off the land which you go over the Jordan to possess it. You will not prolong your days on it, but will utterly be destroyed. The LORD will scatter you among the peoples, and you will be left few in number among the nations where the LORD will lead you away. There you will serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell. But from there you shall seek the LORD your God, and you will find him when you search after him with all your heart and with all your soul. When you are in oppression, and all these things have come on you, in the latter days you shall return to the LORD your God and listen to his voice. For the LORD your God is a merciful God. He will not fail you nor destroy you, nor forget the covenant of your fathers which he swore to them.”
- The voice of God out of the fire; there is no one else besides him
he says, “For ask now of the days that are past, which were before you, since the day that God created man on the earth, and from the one end of the sky to the other, whether there has been anything as great as this thing is, or has been heard like it? Did a people ever hear the voice of God speaking out of the middle of the fire, as you have heard, and live? Or has God tried to go and take a nation for himself from among another nation, by trials, by signs, by wonders, by war, by a mighty hand, by an outstretched arm, and by great terrors, according to all that the LORD your God did for you in Egypt before your eyes? It was shown to you so that you might know that the LORD is God. There is no one else besides him. Out of heaven he made you to hear his voice, that he might instruct you. On earth he made you to see his great fire; and you heard his words out of the middle of the fire. Because he loved your fathers, therefore he chose their offspring after them, and brought you out with his presence, with his great power, out of Egypt; to drive out nations from before you greater and mightier than you, to bring you in, to give you their land for an inheritance, as it is today. Know therefore today, and take it to heart, that the LORD himself is God in heaven above and on the earth beneath. There is no one else. You shall keep his statutes and his commandments which I command you today, that it may go well with you and with your children after you, and that you may prolong your days in the land which the LORD your God gives you for all time.” At 4:34 the Korean Revised Version asks whether any god has done this, where the WEB reads “God”.
- Moses sets apart three cities beyond the Jordan toward the sunrise
Moses sets apart three cities beyond the Jordan toward the sunrise, that the man slayer might flee there, who kills his neighbor unintentionally and didn’t hate him in time past, and that fleeing to one of these cities he might live: Bezer in the wilderness, in the plain country, for the Reubenites; Ramoth in Gilead for the Gadites; and Golan in Bashan for the Manassites.
- Moses sets the law before the children of Israel in the valley opposite Beth Peor
this is the law which Moses set before the children of Israel: the testimonies, the statutes and the ordinances which Moses spoke to them when they came out of Egypt, beyond the Jordan, in the valley opposite Beth Peor, in the land of Sihon king of the Amorites, who lived at Heshbon. Moses and the children of Israel struck Sihon when they came out of Egypt, and took possession of his land and the land of Og king of Bashan, the two kings of the Amorites, who were beyond the Jordan toward the sunrise: from Aroer, which is on the edge of the valley of the Arnon, to Mount Siyon (also called Hermon), and all the Arabah beyond the Jordan eastward, to the sea of the Arabah, under the slopes of Pisgah.
- Moses calls all Israel and recalls the covenant made in Horeb
Moses calls to all Israel and says to them, “Hear, Israel, the statutes and the ordinances which I speak in your ears today, that you may learn them, and observe to do them. The LORD our God made a covenant with us in Horeb. The LORD didn’t make this covenant with our fathers, but with us, even us, who are all of us here alive today. The LORD spoke with you face to face on the mountain out of the middle of the fire, (I stood between the LORD and you at that time, to show you the LORD’s word; for you were afraid because of the fire, and didn’t go up onto the mountain).”
- The word about other gods and carved images
he reports the LORD’s words: “I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before me. You shall not make a carved image for yourself—any likeness of what is in heaven above, or what is on the earth beneath, or that is in the water under the earth. You shall not bow yourself down to them, nor serve them, for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children and on the third and on the fourth generation of those who hate me and showing loving kindness to thousands of those who love me and keep my commandments.”
- The word about misusing the name of the LORD
he says, “You shall not misuse the name of the LORD your God; for the LORD will not hold him guiltless who misuses his name.”
- The word to observe the Sabbath day and keep it holy
he says, “Observe the Sabbath day, to keep it holy, as the LORD your God commanded you. You shall labor six days, and do all your work; but the seventh day is a Sabbath to the LORD your God, in which you shall not do any work—neither you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your ox, nor your donkey, nor any of your livestock, nor your stranger who is within your gates; that your male servant and your female servant may rest as well as you. You shall remember that you were a servant in the land of Egypt, and the LORD your God brought you out of there by a mighty hand and by an outstretched arm. Therefore the LORD your God commanded you to keep the Sabbath day.”
- The word to honor father and mother
he says, “Honor your father and your mother, as the LORD your God commanded you, that your days may be long and that it may go well with you in the land which the LORD your God gives you.”
- The words about murder, adultery, stealing, false testimony and coveting
he says, “You shall not murder. You shall not commit adultery. You shall not steal. You shall not give false testimony against your neighbor. You shall not covet your neighbor’s wife. Neither shall you desire your neighbor’s house, his field, or his male servant, or his female servant, his ox, or his donkey, or anything that is your neighbor’s.”
- The words written on two stone tablets
he says, “The LORD spoke these words to all your assembly on the mountain out of the middle of the fire, of the cloud, and of the thick darkness, with a great voice. He added no more. He wrote them on two stone tablets, and gave them to me.”
- The request of the heads of the tribes and the elders
he says, “When you heard the voice out of the middle of the darkness, while the mountain was burning with fire, you came near to me, even all the heads of your tribes, and your elders; and you said, ‘Behold, the LORD our God has shown us his glory and his greatness, and we have heard his voice out of the middle of the fire. We have seen today that God does speak with man, and he lives. Now therefore, why should we die? For this great fire will consume us. If we hear the LORD our God’s voice any more, then we shall die. For who is there of all flesh who has heard the voice of the living God speaking out of the middle of the fire, as we have, and lived? Go near, and hear all that the LORD our God shall say, and tell us all that the LORD our God tells you; and we will hear it, and do it.’”
- The LORD’s answer
he says, “The LORD heard the voice of your words when you spoke to me; and the LORD said to me, ‘I have heard the voice of the words of this people which they have spoken to you. They have well said all that they have spoken. Oh that there were such a heart in them that they would fear me and keep all my commandments always, that it might be well with them and with their children forever! Go tell them, “Return to your tents.” But as for you, stand here by me, and I will tell you all the commandments, and the statutes, and the ordinances, which you shall teach them, that they may do them in the land which I give them to possess.’ You shall observe to do therefore as the LORD your God has commanded you. You shall not turn away to the right hand or to the left. You shall walk in all the way which the LORD your God has commanded you, that you may live and that it may be well with you, and that you may prolong your days in the land which you shall possess.”
- The commandments to be done in the land
he says, “Now these are the commandments, the statutes, and the ordinances, which the LORD your God commanded to teach you, that you might do them in the land that you go over to possess; that you might fear the LORD your God, to keep all his statutes and his commandments, which I command you—you, your son, and your son’s son, all the days of your life; and that your days may be prolonged. Hear therefore, Israel, and observe to do it, that it may be well with you, and that you may increase mightily, as the LORD, the God of your fathers, has promised to you, in a land flowing with milk and honey.”
- “Hear, Israel” and the command to love the LORD
he says, “Hear, Israel: The LORD is our God. The LORD is one. You shall love the LORD your God with all your heart, with all your soul, and with all your might. These words, which I command you today, shall be on your heart; and you shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up. You shall bind them for a sign on your hand, and they shall be for frontlets between your eyes. You shall write them on the door posts of your house and on your gates.”
- Not forgetting the LORD in the land sworn to the fathers
he says, “It shall be, when the LORD your God brings you into the land which he swore to your fathers, to Abraham, to Isaac, and to Jacob, to give you, great and goodly cities which you didn’t build, and houses full of all good things which you didn’t fill, and cisterns dug out which you didn’t dig, vineyards and olive trees which you didn’t plant, and you shall eat and be full; then beware lest you forget the LORD, who brought you out of the land of Egypt, out of the house of bondage. You shall fear the LORD your God; and you shall serve him, and shall swear by his name. You shall not go after other gods, of the gods of the peoples who are around you, for the LORD your God among you is a jealous God, lest the anger of the LORD your God be kindled against you, and he destroy you from off the face of the earth.”
- Not tempting the LORD as in Massah
he says, “You shall not tempt the LORD your God, as you tempted him in Massah. You shall diligently keep the commandments of the LORD your God, and his testimonies, and his statutes, which he has commanded you. You shall do that which is right and good in the LORD’s sight, that it may be well with you and that you may go in and possess the good land which the LORD swore to your fathers, to thrust out all your enemies from before you, as the LORD has spoken.”
- The answer to the son who asks
he says, “When your son asks you in time to come, saying, ‘What do the testimonies, the statutes, and the ordinances, which the LORD our God has commanded you mean?’ then you shall tell your son, ‘We were Pharaoh’s slaves in Egypt. The LORD brought us out of Egypt with a mighty hand; and the LORD showed great and awesome signs and wonders on Egypt, on Pharaoh, and on all his house, before our eyes; and he brought us out from there, that he might bring us in, to give us the land which he swore to our fathers. The LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that he might preserve us alive, as we are today. It shall be righteousness to us, if we observe to do all these commandments before the LORD our God, as he has commanded us.’”
- The command to destroy the seven nations utterly
he says, “When the LORD your God brings you into the land where you go to possess it, and casts out many nations before you—the Hittite, the Girgashite, the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite—seven nations greater and mightier than you; and when the LORD your God delivers them up before you, and you strike them, then you shall utterly destroy them. You shall make no covenant with them, nor show mercy to them. You shall not make marriages with them.” Such marriages, he says, “would turn away your sons from following me, that they may serve other gods. So the LORD’s anger would be kindled against you, and he would destroy you quickly.” He says the nations’ altars are to be broken down, their pillars dashed in pieces, their Asherah poles cut down and their engraved images burned with fire.
- A holy people chosen by the LORD
he says, “you are a holy people to the LORD your God. The LORD your God has chosen you to be a people for his own possession, above all peoples who are on the face of the earth. The LORD didn’t set his love on you nor choose you, because you were more in number than any people; for you were the fewest of all peoples; but because the LORD loves you, and because he desires to keep the oath which he swore to your fathers, the LORD has brought you out with a mighty hand and redeemed you out of the house of bondage, from the hand of Pharaoh king of Egypt. Know therefore that the LORD your God himself is God, the faithful God, who keeps covenant and loving kindness to a thousand generations with those who love him and keep his commandments, and repays those who hate him to their face, to destroy them. He will not be slack to him who hates him. He will repay him to his face. You shall therefore keep the commandments, the statutes, and the ordinances which I command you today, to do them.”
- The blessings of keeping the ordinances
he says, “It shall happen, because you listen to these ordinances and keep and do them, that the LORD your God will keep with you the covenant and the loving kindness which he swore to your fathers. He will love you, bless you, and multiply you. He will also bless the fruit of your body and the fruit of your ground, your grain and your new wine and your oil, the increase of your livestock and the young of your flock, in the land which he swore to your fathers to give you. You will be blessed above all peoples. There won’t be male or female barren among you, or among your livestock. The LORD will take away from you all sickness; and he will put none of the evil diseases of Egypt, which you know, on you, but will lay them on all those who hate you. You shall consume all the peoples whom the LORD your God shall deliver to you. Your eye shall not pity them. You shall not serve their gods; for that would be a snare to you.”
- The call to remember what the LORD did to Pharaoh and all Egypt
he says, “If you shall say in your heart, ‘These nations are more than I; how can I dispossess them?’ you shall not be afraid of them. You shall remember well what the LORD your God did to Pharaoh and to all Egypt: the great trials which your eyes saw, the signs, the wonders, the mighty hand, and the outstretched arm, by which the LORD your God brought you out. So shall the LORD your God do to all the peoples of whom you are afraid.” The speech goes on to the hornet the LORD will send among them and the nations he will cast out little by little, for they may not be consumed at once, “lest the animals of the field increase on you,” and to their kings delivered into “your hand”. It says the engraved images of their gods are to be burned with fire and the silver or the gold on them not coveted, “for it is an abomination to the LORD your God,” and no abomination is to be brought into the house, “for it is a devoted thing.”
- The call to remember the forty years in the wilderness and the manna
he says, “You shall observe to do all the commandments which I command you today, that you may live, and multiply, and go in and possess the land which the LORD swore to your fathers. You shall remember all the way which the LORD your God has led you these forty years in the wilderness, that he might humble you, to test you, to know what was in your heart, whether you would keep his commandments or not. He humbled you, allowed you to be hungry, and fed you with manna, which you didn’t know, neither did your fathers know, that he might teach you that man does not live by bread only, but man lives by every word that proceeds out of the LORD’s mouth. Your clothing didn’t grow old on you, neither did your foot swell, these forty years. You shall consider in your heart that as a man disciplines his son, so the LORD your God disciplines you. You shall keep the commandments of the LORD your God, to walk in his ways, and to fear him.”
- The good land the LORD gives
he says, “the LORD your God brings you into a good land, a land of brooks of water, of springs, and underground water flowing into valleys and hills; a land of wheat, barley, vines, fig trees, and pomegranates; a land of olive trees and honey; a land in which you shall eat bread without scarcity, you shall not lack anything in it; a land whose stones are iron, and out of whose hills you may dig copper. You shall eat and be full, and you shall bless the LORD your God for the good land which he has given you.”
- The warning not to forget the LORD
he says, “Beware lest you forget the LORD your God, in not keeping his commandments, his ordinances, and his statutes, which I command you today,” lest, when houses are built and herds, flocks, silver and gold are multiplied, the heart be lifted up and the LORD be forgotten, “who brought you out of the land of Egypt, out of the house of bondage; who led you through the great and terrible wilderness, with venomous snakes and scorpions, and thirsty ground where there was no water; who poured water for you out of the rock of flint; who fed you in the wilderness with manna.” The speech warns against saying in the heart, “My power and the might of my hand has gotten me this wealth”: “you shall remember the LORD your God, for it is he who gives you power to get wealth.” It ends, “It shall be, if you shall forget the LORD your God, and walk after other gods, and serve them and worship them, I testify against you today that you shall surely perish. As the nations that the LORD makes to perish before you, so you shall perish, because you wouldn’t listen to the LORD your God’s voice.”
- Not for Israel’s righteousness
he says, “Hear, Israel! You are to pass over the Jordan today, to go in to dispossess nations greater and mightier than yourself, cities great and fortified up to the sky, a people great and tall, the sons of the Anakim, whom you know, and of whom you have heard say, ‘Who can stand before the sons of Anak?’ Know therefore today that the LORD your God is he who goes over before you as a devouring fire. He will destroy them and he will bring them down before you. So you shall drive them out and make them perish quickly, as the LORD has spoken to you. Don’t say in your heart, after the LORD your God has thrust them out from before you, ‘For my righteousness the LORD has brought me in to possess this land;’ because the LORD drives them out before you because of the wickedness of these nations. Not for your righteousness or for the uprightness of your heart do you go in to possess their land; but for the wickedness of these nations the LORD your God does drive them out from before you, and that he may establish the word which the LORD swore to your fathers, to Abraham, to Isaac, and to Jacob. Know therefore that the LORD your God doesn’t give you this good land to possess for your righteousness, for you are a stiff-necked people.”
- The provocation at Horeb and the two tablets of the covenant
he says, “Remember, and don’t forget, how you provoked the LORD your God to wrath in the wilderness. From the day that you left the land of Egypt until you came to this place, you have been rebellious against the LORD. Also in Horeb you provoked the LORD to wrath, and the LORD was angry with you to destroy you. When I had gone up onto the mountain to receive the stone tablets, even the tablets of the covenant which the LORD made with you, then I stayed on the mountain forty days and forty nights. I neither ate bread nor drank water. The LORD delivered to me the two stone tablets written with God’s finger. On them were all the words which the LORD spoke with you on the mountain out of the middle of the fire in the day of the assembly. It came to pass at the end of forty days and forty nights that the LORD gave me the two stone tablets, even the tablets of the covenant. The LORD said to me, ‘Arise, get down quickly from here; for your people whom you have brought out of Egypt have corrupted themselves. They have quickly turned away from the way which I commanded them. They have made a molten image for themselves!’ Furthermore the LORD spoke to me, saying, ‘I have seen these people, and behold, they are a stiff-necked people. Leave me alone, that I may destroy them, and blot out their name from under the sky; and I will make of you a nation mightier and greater than they.’”
- The molded calf and the broken tablets
he says, “So I turned and came down from the mountain, and the mountain was burning with fire. The two tablets of the covenant were in my two hands. I looked, and behold, you had sinned against the LORD your God. You had made yourselves a molded calf. You had quickly turned away from the way which the LORD had commanded you. I took hold of the two tablets, and threw them out of my two hands, and broke them before your eyes. I fell down before the LORD, as at the first, forty days and forty nights. I neither ate bread nor drank water, because of all your sin which you sinned, in doing that which was evil in the LORD’s sight, to provoke him to anger. For I was afraid of the anger and hot displeasure with which the LORD was angry against you to destroy you. But the LORD listened to me that time also. The LORD was angry enough with Aaron to destroy him. I prayed for Aaron also at the same time. I took your sin, the calf which you had made, and burned it with fire, and crushed it, grinding it very small, until it was as fine as dust. I threw its dust into the brook that descended out of the mountain.”
- Wrath provoked at Taberah, Massah and Kibroth Hattaavah, and rebellion at Kadesh Barnea
he says, “At Taberah, at Massah, and at Kibroth Hattaavah you provoked the LORD to wrath. When the LORD sent you from Kadesh Barnea, saying, ‘Go up and possess the land which I have given you,’ you rebelled against the commandment of the LORD your God, and you didn’t believe him or listen to his voice. You have been rebellious against the LORD from the day that I knew you.”
- The prayer through the forty days and forty nights
he says, “So I fell down before the LORD the forty days and forty nights that I fell down, because the LORD had said he would destroy you. I prayed to the LORD, and said, ‘Lord GOD, don’t destroy your people and your inheritance that you have redeemed through your greatness, that you have brought out of Egypt with a mighty hand. Remember your servants, Abraham, Isaac, and Jacob. Don’t look at the stubbornness of this people, nor at their wickedness, nor at their sin, lest the land you brought us out from say, “Because the LORD was not able to bring them into the land which he promised to them, and because he hated them, he has brought them out to kill them in the wilderness.” Yet they are your people and your inheritance, which you brought out by your great power and by your outstretched arm.’”
- The two new tablets and the ark of acacia wood
he says, “At that time the LORD said to me, ‘Cut two stone tablets like the first, and come up to me onto the mountain, and make an ark of wood. I will write on the tablets the words that were on the first tablets which you broke, and you shall put them in the ark.’ So I made an ark of acacia wood, and cut two stone tablets like the first, and went up onto the mountain, having the two tablets in my hand.” The speech goes on: the LORD wrote on the tablets, according to the first writing, the ten commandments “which the LORD spoke to you on the mountain out of the middle of the fire in the day of the assembly; and the LORD gave them to me. I turned and came down from the mountain, and put the tablets in the ark which I had made; and there they are as the LORD commanded me.”
- Aaron dies at Moserah, and the tribe of Levi is set apart
in parentheses, the text notes that the children of Israel traveled from Beeroth Bene Jaakan to Moserah, where Aaron died and was buried and Eleazar his son ministered in the priest’s office in his place; that from there they traveled to Gudgodah, and from Gudgodah to Jotbathah, a land of brooks of water; and that at that time the LORD set apart the tribe of Levi to bear the ark of the LORD’s covenant, to stand before the LORD to minister to him, and to bless in his name, to this day, so that Levi has no portion nor inheritance with his brothers: the LORD is his inheritance.
- Forty days again on the mountain, and the command to go before the people
he says, “I stayed on the mountain, as at the first time, forty days and forty nights; and the LORD listened to me that time also. The LORD would not destroy you. The LORD said to me, ‘Arise, take your journey before the people; and they shall go in and possess the land which I swore to their fathers to give to them.’”
- What the LORD requires
he says, “Now, Israel, what does the LORD your God require of you, but to fear the LORD your God, to walk in all his ways, to love him, and to serve the LORD your God with all your heart and with all your soul, to keep the LORD’s commandments and statutes, which I command you today for your good? Behold, to the LORD your God belongs heaven, the heaven of heavens, and the earth, with all that is therein. Only the LORD had a delight in your fathers to love them, and he chose their offspring after them, even you above all peoples, as it is today. Circumcise therefore the foreskin of your heart, and be no more stiff-necked.” The speech calls the LORD God of gods and Lord of lords, who doesn’t respect persons or take bribes, who executes justice for the fatherless and widow and loves the foreigner: “Therefore love the foreigner, for you were foreigners in the land of Egypt.” It ends, “Your fathers went down into Egypt with seventy persons; and now the LORD your God has made you as the stars of the sky for multitude.”
- What the LORD did in Egypt and in the wilderness
he says, “Therefore you shall love the LORD your God, and keep his instructions, his statutes, his ordinances, and his commandments, always. Know this day—for I don’t speak with your children who have not known, and who have not seen the chastisement of the LORD your God, his greatness, his mighty hand, his outstretched arm, his signs, and his works, which he did in the middle of Egypt to Pharaoh the king of Egypt, and to all his land”, and what the LORD did to the army of Egypt, to their horses, and to their chariots, “how he made the water of the Red Sea to overflow them as they pursued you, and how the LORD has destroyed them to this day”; what the LORD did “to you in the wilderness until you came to this place”; and what the LORD did to Dathan and Abiram, the sons of Eliab, the son of Reuben, “how the earth opened its mouth and swallowed them up, with their households, their tents, and every living thing that followed them, in the middle of all Israel; but your eyes have seen all of the LORD’s great work which he did.”
- The land of hills and valleys that drinks the rain of the sky
he says, “Therefore you shall keep the entire commandment which I command you today, that you may be strong, and go in and possess the land that you go over to possess; and that you may prolong your days in the land which the LORD swore to your fathers to give to them and to their offspring, a land flowing with milk and honey. For the land, where you go in to possess isn’t like the land of Egypt that you came out of, where you sowed your seed and watered it with your foot, as a garden of herbs; but the land that you go over to possess is a land of hills and valleys which drinks water from the rain of the sky, a land which the LORD your God cares for. The LORD your God’s eyes are always on it, from the beginning of the year even to the end of the year.”
- The early rain and the latter rain in their season
he says, “It shall happen, if you shall listen diligently to my commandments which I command you today, to love the LORD your God, and to serve him with all your heart and with all your soul, that I will give the rain for your land in its season, the early rain and the latter rain, that you may gather in your grain, your new wine, and your oil. I will give grass in your fields for your livestock, and you shall eat and be full. Be careful, lest your heart be deceived, and you turn away to serve other gods and worship them; and the LORD’s anger be kindled against you, and he shut up the sky so that there is no rain, and the land doesn’t yield its fruit; and you perish quickly from off the good land which the LORD gives you.” Where WEB has “I will give”, the Korean Revised Version has the LORD send the rain and make the grass grow.
- The words laid up in the heart and written on the door posts
he says, “Therefore you shall lay up these words of mine in your heart and in your soul. You shall bind them for a sign on your hand, and they shall be for frontlets between your eyes. You shall teach them to your children, talking of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up. You shall write them on the door posts of your house and on your gates; that your days and your children’s days may be multiplied in the land which the LORD swore to your fathers to give them, as the days of the heavens above the earth.”
- Every place the sole of the foot treads, and the border to the western sea
he says, “For if you shall diligently keep all these commandments which I command you—to do them, to love the LORD your God, to walk in all his ways, and to cling to him—then the LORD will drive out all these nations from before you, and you shall dispossess nations greater and mightier than yourselves. Every place on which the sole of your foot treads shall be yours: from the wilderness and Lebanon, from the river, the river Euphrates, even to the western sea shall be your border. No man will be able to stand before you. The LORD your God will lay the fear of you and the dread of you on all the land that you tread on, as he has spoken to you.”
- The blessing and the curse
he says, “Behold, I set before you today a blessing and a curse: the blessing, if you listen to the commandments of the LORD your God, which I command you today; and the curse, if you do not listen to the commandments of the LORD your God, but turn away out of the way which I command you today, to go after other gods which you have not known.”
- The blessing on Mount Gerizim and the curse on Mount Ebal
he says, “It shall happen, when the LORD your God brings you into the land that you go to possess, that you shall set the blessing on Mount Gerizim, and the curse on Mount Ebal. Aren’t they beyond the Jordan, behind the way of the going down of the sun, in the land of the Canaanites who dwell in the Arabah near Gilgal, beside the oaks of Moreh? For you are to pass over the Jordan to go in to possess the land which the LORD your God gives you, and you shall possess it and dwell in it. You shall observe to do all the statutes and the ordinances which I set before you today.”
- The places where the nations served their gods, to be destroyed
he says, “These are the statutes and the ordinances which you shall observe to do in the land which the LORD, the God of your fathers, has given you to possess all the days that you live on the earth. You shall surely destroy all the places in which the nations that you shall dispossess served their gods: on the high mountains, and on the hills, and under every green tree. You shall break down their altars, dash their pillars in pieces, and burn their Asherah poles with fire. You shall cut down the engraved images of their gods. You shall destroy their name out of that place. You shall not do so to the LORD your God.”
- Offerings brought to the place the LORD will choose
he says, “But to the place which the LORD your God shall choose out of all your tribes, to put his name there, you shall seek his habitation, and you shall come there. You shall bring your burnt offerings, your sacrifices, your tithes, the wave offering of your hand, your vows, your free will offerings, and the firstborn of your herd and of your flock there. There you shall eat before the LORD your God, and you shall rejoice in all that you put your hand to, you and your households, in which the LORD your God has blessed you. You shall not do all the things that we do here today, every man whatever is right in his own eyes; for you haven’t yet come to the rest and to the inheritance which the LORD your God gives you. But when you go over the Jordan and dwell in the land which the LORD your God causes you to inherit, and he gives you rest from all your enemies around you, so that you dwell in safety, then it shall happen that to the place which the LORD your God shall choose, to cause his name to dwell there, there you shall bring all that I command you: your burnt offerings, your sacrifices, your tithes, the wave offering of your hand, and all your choice vows which you vow to the LORD. You shall rejoice before the LORD your God—you, and your sons, your daughters, your male servants, your female servants, and the Levite who is within your gates, because he has no portion nor inheritance with you. Be careful that you don’t offer your burnt offerings in every place that you see; but in the place which the LORD chooses in one of your tribes, there you shall offer your burnt offerings, and there you shall do all that I command you.”
- Meat eaten within the gates, and tithes eaten at the chosen place
he says, “Yet you may kill and eat meat within all your gates, after all the desire of your soul, according to the LORD your God’s blessing which he has given you. The unclean and the clean may eat of it, as of the gazelle and the deer. Only you shall not eat the blood. You shall pour it out on the earth like water. You may not eat within your gates the tithe of your grain, or of your new wine, or of your oil, or the firstborn of your herd or of your flock, nor any of your vows which you vow, nor your free will offerings, nor the wave offering of your hand; but you shall eat them before the LORD your God in the place which the LORD your God shall choose: you, your son, your daughter, your male servant, your female servant, and the Levite who is within your gates. You shall rejoice before the LORD your God in all that you put your hand to. Be careful that you don’t forsake the Levite as long as you live in your land.”
- The blood is the life: it is not to be eaten
he says, “When the LORD your God enlarges your border, as he has promised you, and you say, ‘I want to eat meat,’ because your soul desires to eat meat, you may eat meat, after all the desire of your soul. If the place which the LORD your God shall choose to put his name is too far from you, then you shall kill of your herd and of your flock, which the LORD has given you, as I have commanded you; and you may eat within your gates, after all the desire of your soul. Even as the gazelle and as the deer is eaten, so you shall eat of it. The unclean and the clean may eat of it alike. Only be sure that you don’t eat the blood; for the blood is the life. You shall not eat the life with the meat. You shall not eat it. You shall pour it out on the earth like water. You shall not eat it, that it may go well with you and with your children after you, when you do that which is right in the LORD’s eyes. Only your holy things which you have, and your vows, you shall take and go to the place which the LORD shall choose. You shall offer your burnt offerings, the meat and the blood, on the LORD your God’s altar. The blood of your sacrifices shall be poured out on the LORD your God’s altar, and you shall eat the meat. Observe and hear all these words which I command you, that it may go well with you and with your children after you forever, when you do that which is good and right in the LORD your God’s eyes.”
- Not to inquire after the gods of the nations
he says, “When the LORD your God cuts off the nations from before you where you go in to dispossess them, and you dispossess them and dwell in their land, be careful that you are not ensnared to follow them after they are destroyed from before you, and that you not inquire after their gods, saying, ‘How do these nations serve their gods? I will do likewise.’ You shall not do so to the LORD your God; for every abomination to the LORD, which he hates, they have done to their gods; for they even burn their sons and their daughters in the fire to their gods. Whatever thing I command you, that you shall observe to do. You shall not add to it, nor take away from it.”
- The prophet or dreamer who says “Let’s go after other gods”
he says, “If a prophet or a dreamer of dreams arises among you, and he gives you a sign or a wonder, and the sign or the wonder comes to pass, of which he spoke to you, saying, ‘Let’s go after other gods’ (which you have not known) ‘and let’s serve them,’ you shall not listen to the words of that prophet, or to that dreamer of dreams; for the LORD your God is testing you, to know whether you love the LORD your God with all your heart and with all your soul. You shall walk after the LORD your God, fear him, keep his commandments, and obey his voice. You shall serve him, and cling to him. That prophet, or that dreamer of dreams, shall be put to death, because he has spoken rebellion against the LORD your God, who brought you out of the land of Egypt and redeemed you out of the house of bondage, to draw you aside out of the way which the LORD your God commanded you to walk in. So you shall remove the evil from among you.”
- A brother, child, wife or friend who secretly entices to serve other gods
he says, “If your brother, the son of your mother, or your son, or your daughter, or the wife of your bosom, or your friend who is as your own soul, entices you secretly, saying, ‘Let’s go and serve other gods’—which you have not known, you, nor your fathers; of the gods of the peoples who are around you, near to you, or far off from you, from the one end of the earth even to the other end of the earth—you shall not consent to him nor listen to him; neither shall your eye pity him, neither shall you spare, neither shall you conceal him; but you shall surely kill him. Your hand shall be first on him to put him to death, and afterwards the hands of all the people. You shall stone him to death with stones, because he has sought to draw you away from the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. All Israel shall hear, and fear, and shall not do any more wickedness like this among you.”
- A city whose inhabitants wicked fellows have drawn away
he says, “If you hear about one of your cities, which the LORD your God gives you to dwell there, that certain wicked fellows have gone out from among you and have drawn away the inhabitants of their city, saying, ‘Let’s go and serve other gods,’ which you have not known, then you shall inquire, investigate, and ask diligently. Behold, if it is true, and the thing certain, that such abomination was done among you, you shall surely strike the inhabitants of that city with the edge of the sword, destroying it utterly, with all that is therein and its livestock, with the edge of the sword. You shall gather all its plunder into the middle of its street, and shall burn with fire the city, with all of its plunder, to the LORD your God. It shall be a heap forever. It shall not be built again. Nothing of the devoted thing shall cling to your hand, that the LORD may turn from the fierceness of his anger and show you mercy, and have compassion on you and multiply you, as he has sworn to your fathers, when you listen to the LORD your God’s voice, to keep all his commandments which I command you today, to do that which is right in the LORD your God’s eyes.”
- The children of the LORD, a holy people
he says, “You are the children of the LORD your God. You shall not cut yourselves, nor make any baldness between your eyes for the dead. For you are a holy people to the LORD your God, and the LORD has chosen you to be a people for his own possession, above all peoples who are on the face of the earth.”
- What may and may not be eaten
he says, “You shall not eat any abominable thing. These are the animals which you may eat: the ox, the sheep, the goat, the deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the chamois. Every animal that parts the hoof, and has the hoof split in two and chews the cud, among the animals, you may eat. Nevertheless these you shall not eat of them that chew the cud, or of those who have the hoof split: the camel, the hare, and the rabbit. Because they chew the cud but don’t part the hoof, they are unclean to you. The pig, because it has a split hoof but doesn’t chew the cud, is unclean to you. You shall not eat their meat. You shall not touch their carcasses. These you may eat of all that are in the waters: you may eat whatever has fins and scales. You shall not eat whatever doesn’t have fins and scales. It is unclean to you. Of all clean birds you may eat.” He then names the birds that are not to be eaten, from “the eagle, the vulture, the osprey” to “the stork, the heron after its kind, the hoopoe, and the bat”, and goes on, “All winged creeping things are unclean to you. They shall not be eaten. Of all clean birds you may eat. You shall not eat of anything that dies of itself. You may give it to the foreigner living among you who is within your gates, that he may eat it; or you may sell it to a foreigner; for you are a holy people to the LORD your God. You shall not boil a young goat in its mother’s milk.”
- The yearly tithe
he says, “You shall surely tithe all the increase of your seed, that which comes out of the field year by year. You shall eat before the LORD your God, in the place which he chooses to cause his name to dwell, the tithe of your grain, of your new wine, and of your oil, and the firstborn of your herd and of your flock; that you may learn to fear the LORD your God always. If the way is too long for you, so that you are not able to carry it because the place which the LORD your God shall choose to set his name there is too far from you, when the LORD your God blesses you, then you shall turn it into money, bind up the money in your hand, and shall go to the place which the LORD your God shall choose. You shall trade the money for whatever your soul desires: for cattle, or for sheep, or for wine, or for strong drink, or for whatever your soul asks of you. You shall eat there before the LORD your God, and you shall rejoice, you and your household. You shall not forsake the Levite who is within your gates, for he has no portion nor inheritance with you.”
- The tithe of every third year
he says, “At the end of every three years you shall bring all the tithe of your increase in the same year, and shall store it within your gates. The Levite, because he has no portion nor inheritance with you, as well as the foreigner living among you, the fatherless, and the widow who are within your gates shall come, and shall eat and be satisfied; that the LORD your God may bless you in all the work of your hand which you do.”
- The release at the end of every seven years, and the poor brother
he says, “At the end of every seven years, you shall cancel debts. This is the way it shall be done: every creditor shall release that which he has lent to his neighbor. He shall not require payment from his neighbor and his brother, because the LORD’s release has been proclaimed. Of a foreigner you may require it; but whatever of yours is with your brother, your hand shall release. However there will be no poor with you (for the LORD will surely bless you in the land which the LORD your God gives you for an inheritance to possess) if only you diligently listen to the LORD your God’s voice, to observe to do all this commandment which I command you today. For the LORD your God will bless you, as he promised you. You will lend to many nations, but you will not borrow. You will rule over many nations, but they will not rule over you. If a poor man, one of your brothers, is with you within any of your gates in your land which the LORD your God gives you, you shall not harden your heart, nor shut your hand from your poor brother; but you shall surely open your hand to him, and shall surely lend him sufficient for his need, which he lacks. Beware that there not be a wicked thought in your heart, saying, ‘The seventh year, the year of release, is at hand,’ and your eye be evil against your poor brother and you give him nothing; and he cry to the LORD against you, and it be sin to you. You shall surely give, and your heart shall not be grieved when you give to him, because it is for this thing the LORD your God will bless you in all your work and in all that you put your hand to. For the poor will never cease out of the land. Therefore I command you to surely open your hand to your brother, to your needy, and to your poor, in your land.”
- The Hebrew man or woman set free in the seventh year
he says, “If your brother, a Hebrew man, or a Hebrew woman, is sold to you and serves you six years, then in the seventh year you shall let him go free from you. When you let him go free from you, you shall not let him go empty. You shall furnish him liberally out of your flock, out of your threshing floor, and out of your wine press. As the LORD your God has blessed you, you shall give to him. You shall remember that you were a slave in the land of Egypt, and the LORD your God redeemed you. Therefore I command you this thing today. It shall be, if he tells you, ‘I will not go out from you,’ because he loves you and your house, because he is well with you, then you shall take an awl, and thrust it through his ear to the door, and he shall be your servant forever. Also to your female servant you shall do likewise. It shall not seem hard to you when you let him go free from you, for he has been double the value of a hired hand as he served you six years. The LORD your God will bless you in all that you do.”
- The firstborn males of the herd and the flock
he says, “You shall dedicate all the firstborn males that are born of your herd and of your flock to the LORD your God. You shall do no work with the firstborn of your herd, nor shear the firstborn of your flock. You shall eat it before the LORD your God year by year in the place which the LORD shall choose, you and your household. If it has any defect—is lame or blind, or has any defect whatever, you shall not sacrifice it to the LORD your God. You shall eat it within your gates. The unclean and the clean shall eat it alike, as the gazelle and as the deer. Only you shall not eat its blood. You shall pour it out on the ground like water.”
- The Passover in the month of Abib, and unleavened bread
he says, “Observe the month of Abib, and keep the Passover to the LORD your God; for in the month of Abib the LORD your God brought you out of Egypt by night. You shall sacrifice the Passover to the LORD your God, of the flock and the herd, in the place which the LORD shall choose to cause his name to dwell there. You shall eat no leavened bread with it. You shall eat unleavened bread with it seven days, even the bread of affliction (for you came out of the land of Egypt in haste) that you may remember the day when you came out of the land of Egypt all the days of your life. No yeast shall be seen with you in all your borders seven days; neither shall any of the meat, which you sacrifice the first day at evening, remain all night until the morning. You may not sacrifice the Passover within any of your gates which the LORD your God gives you; but at the place which the LORD your God shall choose to cause his name to dwell in, there you shall sacrifice the Passover at evening, at the going down of the sun, at the season that you came out of Egypt. You shall roast and eat it in the place which the LORD your God chooses. In the morning you shall return to your tents. Six days you shall eat unleavened bread. On the seventh day shall be a solemn assembly to the LORD your God. You shall do no work.”
- The feast of weeks, after seven weeks are counted
he says, “You shall count for yourselves seven weeks. From the time you begin to put the sickle to the standing grain you shall begin to count seven weeks. You shall keep the feast of weeks to the LORD your God with a tribute of a free will offering of your hand, which you shall give according to how the LORD your God blesses you. You shall rejoice before the LORD your God: you, your son, your daughter, your male servant, your female servant, the Levite who is within your gates, the foreigner, the fatherless, and the widow who are among you, in the place which the LORD your God shall choose to cause his name to dwell there. You shall remember that you were a slave in Egypt. You shall observe and do these statutes.”
- The feast of booths, kept seven days
he says, “You shall keep the feast of booths seven days, after you have gathered in from your threshing floor and from your wine press. You shall rejoice in your feast, you, your son, your daughter, your male servant, your female servant, the Levite, the foreigner, the fatherless, and the widow who are within your gates. You shall keep a feast to the LORD your God seven days in the place which the LORD chooses, because the LORD your God will bless you in all your increase and in all the work of your hands, and you shall be altogether joyful.”
- All the males before the LORD three times a year
he says, “Three times in a year all of your males shall appear before the LORD your God in the place which he chooses: in the feast of unleavened bread, in the feast of weeks, and in the feast of booths. They shall not appear before the LORD empty. Every man shall give as he is able, according to the LORD your God’s blessing which he has given you.”
- Judges and officers in all the gates
he says, “You shall make judges and officers in all your gates, which the LORD your God gives you, according to your tribes; and they shall judge the people with righteous judgment. You shall not pervert justice. You shall not show partiality. You shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous. You shall follow that which is altogether just, that you may live and inherit the land which the LORD your God gives you.”
- No Asherah and no sacred stone
he says, “You shall not plant for yourselves an Asherah of any kind of tree beside the LORD your God’s altar, which you shall make for yourselves. Neither shall you set yourself up a sacred stone which the LORD your God hates.”
- No ox or sheep with a defect
he says, “You shall not sacrifice to the LORD your God an ox or a sheep in which is a defect or anything evil; for that is an abomination to the LORD your God.”
- Whoever serves other gods, and two or three witnesses
he says, “If there is found among you, within any of your gates which the LORD your God gives you, a man or woman who does that which is evil in the LORD your God’s sight in transgressing his covenant, and has gone and served other gods and worshiped them, or the sun, or the moon, or any of the stars of the sky, which I have not commanded, and you are told, and you have heard of it, then you shall inquire diligently. Behold, if it is true, and the thing certain, that such abomination is done in Israel, then you shall bring out that man or that woman who has done this evil thing to your gates, even that same man or woman; and you shall stone them to death with stones. At the mouth of two witnesses, or three witnesses, he who is to die shall be put to death. At the mouth of one witness he shall not be put to death. The hands of the witnesses shall be first on him to put him to death, and afterward the hands of all the people. So you shall remove the evil from among you.”
- A matter too hard in judgment
he says, “If there arises a matter too hard for you in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within your gates, then you shall arise, and go up to the place which the LORD your God chooses. You shall come to the priests who are Levites and to the judge who shall be in those days. You shall inquire, and they shall give you the verdict. You shall do according to the decisions of the verdict which they shall give you from that place which the LORD chooses. You shall observe to do according to all that they shall teach you. According to the decisions of the law which they shall teach you, and according to the judgment which they shall tell you, you shall do. You shall not turn away from the sentence which they announce to you, to the right hand, nor to the left. The man who does presumptuously in not listening to the priest who stands to minister there before the LORD your God, or to the judge, even that man shall die. You shall put away the evil from Israel. All the people shall hear and fear, and do no more presumptuously.”
- The king whom the LORD chooses
he says, “When you have come to the land which the LORD your God gives you, and possess it and dwell in it, and say, ‘I will set a king over me, like all the nations that are around me,’ you shall surely set him whom the LORD your God chooses as king over yourselves. You shall set as king over you one from among your brothers. You may not put a foreigner over you, who is not your brother. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he may multiply horses; because the LORD has said to you, ‘You shall not go back that way again.’ He shall not multiply wives to himself, that his heart not turn away. He shall not greatly multiply to himself silver and gold. It shall be, when he sits on the throne of his kingdom, that he shall write himself a copy of this law in a book, out of that which is before the Levitical priests. It shall be with him, and he shall read from it all the days of his life, that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them; that his heart not be lifted up above his brothers, and that he not turn away from the commandment to the right hand, or to the left, to the end that he may prolong his days in his kingdom, he and his children, in the middle of Israel.”
- The priests and Levites, who have no portion nor inheritance
he says, “The priests and the Levites—all the tribe of Levi—shall have no portion nor inheritance with Israel. They shall eat the offerings of the LORD made by fire and his portion. They shall have no inheritance among their brothers. The LORD is their inheritance, as he has spoken to them. This shall be the priests’ due from the people, from those who offer a sacrifice, whether it be ox or sheep, that they shall give to the priest: the shoulder, the two cheeks, and the inner parts. You shall give him the first fruits of your grain, of your new wine, and of your oil, and the first of the fleece of your sheep. For the LORD your God has chosen him out of all your tribes to stand to minister in the LORD’s name, him and his sons forever. If a Levite comes from any of your gates out of all Israel where he lives, and comes with all the desire of his soul to the place which the LORD shall choose, then he shall minister in the name of the LORD his God, as all his brothers the Levites do, who stand there before the LORD. They shall have like portions to eat, in addition to that which comes from the sale of his family possessions.”
- The abominations of those nations
he says, “When you have come into the land which the LORD your God gives you, you shall not learn to imitate the abominations of those nations. There shall not be found with you anyone who makes his son or his daughter to pass through the fire, one who uses divination, one who tells fortunes, or an enchanter, or a sorcerer, or a charmer, or someone who consults with a familiar spirit, or a wizard, or a necromancer. For whoever does these things is an abomination to the LORD. Because of these abominations, the LORD your God drives them out from before you. You shall be blameless with the LORD your God. For these nations that you shall dispossess listen to those who practice sorcery and to diviners; but as for you, the LORD your God has not allowed you so to do.”
- The prophet the LORD will raise up
he says, “The LORD your God will raise up to you a prophet from among you, of your brothers, like me. You shall listen to him. This is according to all that you desired of the LORD your God in Horeb in the day of the assembly, saying, ‘Let me not hear again the LORD my God’s voice, neither let me see this great fire any more, that I not die.’ The LORD said to me, ‘They have well said that which they have spoken. I will raise them up a prophet from among their brothers, like you. I will put my words in his mouth, and he shall speak to them all that I shall command him. It shall happen, that whoever will not listen to my words which he shall speak in my name, I will require it of him. But the prophet who speaks a word presumptuously in my name, which I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die.’ You may say in your heart, ‘How shall we know the word which the LORD has not spoken?’ When a prophet speaks in the LORD’s name, if the thing doesn’t follow, nor happen, that is the thing which the LORD has not spoken. The prophet has spoken it presumptuously. You shall not be afraid of him.”
- Three cities for the man slayer to flee to
he says, “When the LORD your God cuts off the nations whose land the LORD your God gives you, and you succeed them and dwell in their cities and in their houses, you shall set apart three cities for yourselves in the middle of your land, which the LORD your God gives you to possess. You shall prepare the way, and divide the borders of your land which the LORD your God causes you to inherit into three parts, that every man slayer may flee there. This is the case of the man slayer who shall flee there and live: Whoever kills his neighbor unintentionally, and didn’t hate him in time past— as when a man goes into the forest with his neighbor to chop wood and his hand swings the ax to cut down the tree, and the head slips from the handle and hits his neighbor so that he dies—he shall flee to one of these cities and live. Otherwise, the avenger of blood might pursue the man slayer while hot anger is in his heart and overtake him, because the way is long, and strike him mortally, even though he was not worthy of death, because he didn’t hate him in time past. Therefore I command you to set apart three cities for yourselves. If the LORD your God enlarges your border, as he has sworn to your fathers, and gives you all the land which he promised to give to your fathers; and if you keep all this commandment to do it, which I command you today, to love the LORD your God, and to walk ever in his ways, then you shall add three cities more for yourselves, in addition to these three. This is so that innocent blood will not be shed in the middle of your land which the LORD your God gives you for an inheritance, leaving blood guilt on you.”
- The man who kills his neighbor out of hatred and flees
he says, “But if any man hates his neighbor, lies in wait for him, rises up against him, strikes him mortally so that he dies, and he flees into one of these cities; then the elders of his city shall send and bring him there, and deliver him into the hand of the avenger of blood, that he may die. Your eye shall not pity him, but you shall purge the innocent blood from Israel that it may go well with you.”
- The neighbor’s landmark
he says, “You shall not remove your neighbor’s landmark, which they of old time have set, in your inheritance which you shall inherit, in the land that the LORD your God gives you to possess.”
- Two or three witnesses, and the false witness
he says, “One witness shall not rise up against a man for any iniquity, or for any sin that he sins. At the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be established. If an unrighteous witness rises up against any man to testify against him of wrongdoing, then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges who shall be in those days; and the judges shall make diligent inquisition; and behold, if the witness is a false witness, and has testified falsely against his brother, then you shall do to him as he had thought to do to his brother. So you shall remove the evil from among you. Those who remain shall hear, and fear, and will never again commit any such evil among you. Your eyes shall not pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.”
- What the priest is to say to the people before battle
he says, “When you go out to battle against your enemies, and see horses, chariots, and a people more numerous than you, you shall not be afraid of them; for the LORD your God, who brought you up out of the land of Egypt, is with you. It shall be, when you draw near to the battle, that the priest shall approach and speak to the people, and shall tell them, ‘Hear, Israel, you draw near today to battle against your enemies. Don’t let your heart faint! Don’t be afraid, nor tremble, neither be scared of them; for the LORD your God is he who goes with you, to fight for you against your enemies, to save you.’”
- What the officers are to say to the people
he says, “The officers shall speak to the people, saying, ‘What man is there who has built a new house, and has not dedicated it? Let him go and return to his house, lest he die in the battle, and another man dedicate it. What man is there who has planted a vineyard, and has not used its fruit? Let him go and return to his house, lest he die in the battle, and another man use its fruit. What man is there who has pledged to be married to a wife, and has not taken her? Let him go and return to his house, lest he die in the battle, and another man take her.’ The officers shall speak further to the people, and they shall say, ‘What man is there who is fearful and faint-hearted? Let him go and return to his house, lest his brother’s heart melt as his heart.’ It shall be, when the officers have finished speaking to the people, that they shall appoint captains of armies at the head of the people.”
- Far cities offered peace, and these peoples utterly destroyed
he says, “When you draw near to a city to fight against it, then proclaim peace to it. It shall be, if it gives you answer of peace and opens to you, then it shall be that all the people who are found therein shall become forced laborers to you, and shall serve you. If it will make no peace with you, but will make war against you, then you shall besiege it. When the LORD your God delivers it into your hand, you shall strike every male of it with the edge of the sword; but the women, the little ones, the livestock, and all that is in the city, even all its plunder, you shall take for plunder for yourself. You may use the plunder of your enemies, which the LORD your God has given you. Thus you shall do to all the cities which are very far off from you, which are not of the cities of these nations. But of the cities of these peoples that the LORD your God gives you for an inheritance, you shall save alive nothing that breathes; but you shall utterly destroy them: the Hittite, the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, as the LORD your God has commanded you; that they not teach you to follow all their abominations, which they have done for their gods; so would you sin against the LORD your God.”
- The trees of a besieged city
he says, “When you shall besiege a city a long time, in making war against it to take it, you shall not destroy its trees by wielding an ax against them; for you may eat of them. You shall not cut them down, for is the tree of the field man, that it should be besieged by you? Only the trees that you know are not trees for food, you shall destroy and cut them down. You shall build bulwarks against the city that makes war with you, until it falls.”
- The slain man found in the field, and the heifer
he says, “If someone is found slain in the land which the LORD your God gives you to possess, lying in the field, and it isn’t known who has struck him, then your elders and your judges shall come out, and they shall measure to the cities which are around him who is slain. It shall be that the elders of the city which is nearest to the slain man shall take a heifer of the herd, which hasn’t been worked with and which has not drawn in the yoke. The elders of that city shall bring the heifer down to a valley with running water, which is neither plowed nor sown, and shall break the heifer’s neck there in the valley. The priests the sons of Levi shall come near, for them the LORD your God has chosen to minister to him, and to bless in the LORD’s name; and according to their word shall every controversy and every assault be decided. All the elders of that city which is nearest to the slain man shall wash their hands over the heifer whose neck was broken in the valley. They shall answer and say, ‘Our hands have not shed this blood, neither have our eyes seen it. Forgive, LORD, your people Israel, whom you have redeemed, and don’t allow innocent blood among your people Israel.’ The blood shall be forgiven them. So you shall put away the innocent blood from among you, when you shall do that which is right in the LORD’s eyes.”
- A woman among the captives taken as a wife
he says, “When you go out to battle against your enemies, and the LORD your God delivers them into your hands and you carry them away captive, and see among the captives a beautiful woman, and you are attracted to her, and desire to take her as your wife, then you shall bring her home to your house. She shall shave her head and trim her nails. She shall take off the clothing of her captivity, and shall remain in your house, and bewail her father and her mother a full month. After that you shall go in to her and be her husband, and she shall be your wife. It shall be, if you have no delight in her, then you shall let her go where she desires; but you shall not sell her at all for money. You shall not deal with her as a slave, because you have humbled her.”
- The firstborn who is the son of the hated wife
he says, “If a man has two wives, the one beloved and the other hated, and they have borne him children, both the beloved and the hated, and if the firstborn son is hers who was hated, then it shall be, in the day that he causes his sons to inherit that which he has, that he may not give the son of the beloved the rights of the firstborn before the son of the hated, who is the firstborn; but he shall acknowledge the firstborn, the son of the hated, by giving him a double portion of all that he has; for he is the beginning of his strength. The right of the firstborn is his.”
- The stubborn and rebellious son
he says, “If a man has a stubborn and rebellious son who will not obey the voice of his father or the voice of his mother, and though they chasten him, will not listen to them, then his father and his mother shall take hold of him and bring him out to the elders of his city and to the gate of his place. They shall tell the elders of his city, ‘This our son is stubborn and rebellious. He will not obey our voice. He is a glutton and a drunkard.’ All the men of his city shall stone him to death with stones. So you shall remove the evil from among you. All Israel shall hear, and fear.”
- A body hanged on a tree buried the same day
he says, “If a man has committed a sin worthy of death, and he is put to death, and you hang him on a tree, his body shall not remain all night on the tree, but you shall surely bury him the same day; for he who is hanged is accursed of God. Don’t defile your land which the LORD your God gives you for an inheritance.”
- A brother’s ox or sheep gone astray, and his donkey or ox fallen down
he says, “You shall not see your brother’s ox or his sheep go astray and hide yourself from them. You shall surely bring them again to your brother. If your brother isn’t near to you, or if you don’t know him, then you shall bring it home to your house, and it shall be with you until your brother comes looking for it, and you shall restore it to him. So you shall do with his donkey. So you shall do with his garment. So you shall do with every lost thing of your brother’s, which he has lost and you have found. You may not hide yourself. You shall not see your brother’s donkey or his ox fallen down by the way, and hide yourself from them. You shall surely help him to lift them up again.”
- Men’s clothing and women’s clothing
he says, “A woman shall not wear men’s clothing, neither shall a man put on women’s clothing; for whoever does these things is an abomination to the LORD your God.”
- A bird’s nest and the hen
he says, “If you come across a bird’s nest on the way, in any tree or on the ground, with young ones or eggs, and the hen sitting on the young, or on the eggs, you shall not take the hen with the young. You shall surely let the hen go, but the young you may take for yourself, that it may be well with you, and that you may prolong your days.”
- A railing around the roof of a new house
he says, “When you build a new house, then you shall make a railing around your roof, so that you don’t bring blood on your house if anyone falls from there.”
- Two kinds of seed, an ox with a donkey, wool with linen
he says, “You shall not sow your vineyard with two kinds of seed, lest all the fruit be defiled, the seed which you have sown, and the increase of the vineyard. You shall not plow with an ox and a donkey together. You shall not wear clothes of wool and linen woven together.”
- Fringes on the four corners of the cloak
he says, “You shall make yourselves fringes on the four corners of your cloak with which you cover yourself.”
- The man who gives his wife a bad name, and the tokens of virginity
he says, “If any man takes a wife, and goes in to her, hates her, accuses her of shameful things, gives her a bad name, and says, ‘I took this woman, and when I came near to her, I didn’t find in her the tokens of virginity;’ then the young lady’s father and mother shall take and bring the tokens of the young lady’s virginity to the elders of the city in the gate. The young lady’s father shall tell the elders, ‘I gave my daughter to this man as his wife, and he hates her. Behold, he has accused her of shameful things, saying, “I didn’t find in your daughter the tokens of virginity;” and yet these are the tokens of my daughter’s virginity.’ They shall spread the cloth before the elders of the city. The elders of that city shall take the man and chastise him. They shall fine him one hundred shekels of silver, and give them to the father of the young lady, because he has given a bad name to a virgin of Israel. She shall be his wife. He may not put her away all his days. But if this thing is true, that the tokens of virginity were not found in the young lady, then they shall bring out the young lady to the door of her father’s house, and the men of her city shall stone her to death with stones, because she has done folly in Israel, to play the prostitute in her father’s house. So you shall remove the evil from among you.”
- Laws on a married woman, a virgin pledged to be married, and a virgin not pledged
he says, “If a man is found lying with a woman married to a husband, then they shall both die, the man who lay with the woman and the woman. So you shall remove the evil from Israel. If there is a young lady who is a virgin pledged to be married to a husband, and a man finds her in the city, and lies with her, then you shall bring them both out to the gate of that city, and you shall stone them to death with stones; the lady, because she didn’t cry, being in the city; and the man, because he has humbled his neighbor’s wife. So you shall remove the evil from among you. But if the man finds the lady who is pledged to be married in the field, and the man forces her and lies with her, then only the man who lay with her shall die; but to the lady you shall do nothing. There is in the lady no sin worthy of death; for as when a man rises against his neighbor and kills him, even so is this matter; for he found her in the field, the pledged to be married lady cried, and there was no one to save her. If a man finds a lady who is a virgin, who is not pledged to be married, grabs her and lies with her, and they are found, then the man who lay with her shall give to the lady’s father fifty shekels of silver. She shall be his wife, because he has humbled her. He may not put her away all his days.”
- The law on a father’s wife
he says, “A man shall not take his father’s wife, and shall not uncover his father’s skirt.”
- Those who shall not enter the LORD’s assembly
he says, “He who is emasculated by crushing or cutting shall not enter into the LORD’s assembly. A person born of a forbidden union shall not enter into the LORD’s assembly; even to the tenth generation shall no one of his enter into the LORD’s assembly.”
- The Ammonite and the Moabite and the LORD’s assembly
he says, “An Ammonite or a Moabite shall not enter into the LORD’s assembly; even to the tenth generation shall no one belonging to them enter into the LORD’s assembly forever, because they didn’t meet you with bread and with water on the way when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you. Nevertheless the LORD your God wouldn’t listen to Balaam, but the LORD your God turned the curse into a blessing to you, because the LORD your God loved you. You shall not seek their peace nor their prosperity all your days forever.”
- The Edomite and the Egyptian
he says, “You shall not abhor an Edomite, for he is your brother. You shall not abhor an Egyptian, because you lived as a foreigner in his land. The children of the third generation who are born to them may enter into the LORD’s assembly.”
- The camp to be kept holy
he says, “When you go out and camp against your enemies, then you shall keep yourselves from every evil thing. If there is among you any man who is not clean by reason of that which happens to him by night, then shall he go outside of the camp. He shall not come within the camp; but it shall be, when evening comes, he shall bathe himself in water. When the sun is down, he shall come within the camp. You shall have a place also outside of the camp where you go relieve yourself. You shall have a trowel among your weapons. It shall be, when you relieve yourself, you shall dig with it, and shall turn back and cover your excrement; for the LORD your God walks in the middle of your camp, to deliver you, and to give up your enemies before you. Therefore your camp shall be holy, that he may not see an unclean thing in you, and turn away from you.”
- A servant who has escaped from his master
he says, “You shall not deliver to his master a servant who has escaped from his master to you. He shall dwell with you, among you, in the place which he shall choose within one of your gates, where it pleases him best. You shall not oppress him.”
- The hire of a prostitute and the wages of a male prostitute
he says, “There shall be no prostitute of the daughters of Israel, neither shall there be a sodomite of the sons of Israel. You shall not bring the hire of a prostitute, or the wages of a male prostitute, into the house of the LORD your God for any vow; for both of these are an abomination to the LORD your God.”
- Interest, and lending to a brother
he says, “You shall not lend on interest to your brother: interest of money, interest of food, interest of anything that is lent on interest. You may charge a foreigner interest; but you shall not charge your brother interest, that the LORD your God may bless you in all that you put your hand to, in the land where you go in to possess it.”
- A vow vowed to the LORD
he says, “When you vow a vow to the LORD your God, you shall not be slack to pay it, for the LORD your God will surely require it of you; and it would be sin in you. But if you refrain from making a vow, it shall be no sin in you. You shall observe and do that which has gone out of your lips. Whatever you have vowed to the LORD your God as a free will offering, which you have promised with your mouth, you must do.”
- A neighbor’s vineyard and standing grain
he says, “When you come into your neighbor’s vineyard, then you may eat your fill of grapes at your own pleasure; but you shall not put any in your container. When you come into your neighbor’s standing grain, then you may pluck the ears with your hand; but you shall not use a sickle on your neighbor’s standing grain.”
- The certificate of divorce and the former husband
the speaker says, “When a man takes a wife and marries her, then it shall be, if she finds no favor in his eyes because he has found some unseemly thing in her, that he shall write her a certificate of divorce, put it in her hand, and send her out of his house. When she has departed out of his house, she may go and be another man’s wife. If the latter husband hates her, and writes her a certificate of divorce, puts it in her hand, and sends her out of his house; or if the latter husband dies, who took her to be his wife; her former husband, who sent her away, may not take her again to be his wife after she is defiled; for that would be an abomination to the LORD. You shall not cause the land to sin, which the LORD your God gives you for an inheritance.”
- A man who has taken a new wife
he says, “When a man takes a new wife, he shall not go out in the army, neither shall he be assigned any business. He shall be free at home one year, and shall cheer his wife whom he has taken.”
- The millstone not to be taken in pledge
he says, “No man shall take the mill or the upper millstone as a pledge, for he takes a life in pledge.”
- The man who steals one of his brothers
he says, “If a man is found stealing any of his brothers of the children of Israel, and he deals with him as a slave, or sells him, then that thief shall die. So you shall remove the evil from among you.”
- Leprosy, and what the LORD did to Miriam
he says, “Be careful in the plague of leprosy, that you observe diligently and do according to all that the Levitical priests teach you. As I commanded them, so you shall observe to do. Remember what the LORD your God did to Miriam, by the way as you came out of Egypt.”
- The pledge for a loan to a neighbor
he says, “When you lend your neighbor any kind of loan, you shall not go into his house to get his pledge. You shall stand outside, and the man to whom you lend shall bring the pledge outside to you. If he is a poor man, you shall not sleep with his pledge. You shall surely restore to him the pledge when the sun goes down, that he may sleep in his garment and bless you. It shall be righteousness to you before the LORD your God.”
- The wages of a hired servant who is poor and needy
he says, “You shall not oppress a hired servant who is poor and needy, whether he is one of your brothers or one of the foreigners who are in your land within your gates. In his day you shall give him his wages, neither shall the sun go down on it, for he is poor and sets his heart on it, lest he cry against you to the LORD, and it be sin to you.”
- Every man put to death for his own sin
he says, “The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers. Every man shall be put to death for his own sin.”
- For the foreigner, the fatherless and the widow
he says, “You shall not deprive the foreigner or the fatherless of justice, nor take a widow’s clothing in pledge; but you shall remember that you were a slave in Egypt, and the LORD your God redeemed you there. Therefore I command you to do this thing. When you reap your harvest in your field, and have forgotten a sheaf in the field, you shall not go again to get it. It shall be for the foreigner, for the fatherless, and for the widow, that the LORD your God may bless you in all the work of your hands. When you beat your olive tree, you shall not go over the boughs again. It shall be for the foreigner, for the fatherless, and for the widow. When you harvest your vineyard, you shall not glean it after yourselves. It shall be for the foreigner, for the fatherless, and for the widow. You shall remember that you were a slave in the land of Egypt. Therefore I command you to do this thing.”
- Judgment, and no more than forty stripes
he says, “If there is a controversy between men, and they come to judgment and the judges judge them, then they shall justify the righteous and condemn the wicked. It shall be, if the wicked man is worthy to be beaten, that the judge shall cause him to lie down and to be beaten before his face, according to his wickedness, by number. He may sentence him to no more than forty stripes. He shall not give more, lest if he should give more and beat him more than that many stripes, then your brother will be degraded in your sight.”
- The ox that treads out the grain
he says, “You shall not muzzle the ox when he treads out the grain.”
- The duty of a husband’s brother, and the house of him who had his sandal removed
he says, “If brothers dwell together, and one of them dies and has no son, the wife of the dead shall not be married outside to a stranger. Her husband’s brother shall go in to her, and take her as his wife, and perform the duty of a husband’s brother to her. It shall be that the firstborn whom she bears shall succeed in the name of his brother who is dead, that his name not be blotted out of Israel. If the man doesn’t want to take his brother’s wife, then his brother’s wife shall go up to the gate to the elders, and say, ‘My husband’s brother refuses to raise up to his brother a name in Israel. He will not perform the duty of a husband’s brother to me.’ Then the elders of his city shall call him, and speak to him. If he stands and says, ‘I don’t want to take her,’ then his brother’s wife shall come to him in the presence of the elders, and loose his sandal from off his foot, and spit in his face. She shall answer and say, ‘So shall it be done to the man who does not build up his brother’s house.’ His name shall be called in Israel, ‘The house of him who had his sandal removed.’”
- The wife who draws near to deliver her husband in a fight
he says, “When men strive against each other, and the wife of one draws near to deliver her husband out of the hand of him who strikes him, and puts out her hand, and grabs him by his private parts, then you shall cut off her hand. Your eye shall have no pity.”
- A perfect and just weight and measure
he says, “You shall not have in your bag diverse weights, one heavy and one light. You shall not have in your house diverse measures, one large and one small. You shall have a perfect and just weight. You shall have a perfect and just measure, that your days may be long in the land which the LORD your God gives you. For all who do such things, all who do unrighteously, are an abomination to the LORD your God.”
- What Amalek did, and the command to blot out the memory of Amalek
he says, “Remember what Amalek did to you by the way as you came out of Egypt, how he met you by the way, and struck the rearmost of you, all who were feeble behind you, when you were faint and weary; and he didn’t fear God. Therefore it shall be, when the LORD your God has given you rest from all your enemies all around, in the land which the LORD your God gives you for an inheritance to possess it, that you shall blot out the memory of Amalek from under the sky. You shall not forget.”
- The basket of first fruits and the words said before the LORD
he says, “It shall be, when you have come in to the land which the LORD your God gives you for an inheritance, possess it, and dwell in it, that you shall take some of the first of all the fruit of the ground, which you shall bring in from your land that the LORD your God gives you. You shall put it in a basket, and shall go to the place which the LORD your God shall choose to cause his name to dwell there. You shall come to the priest who shall be in those days, and tell him, ‘I profess today to the LORD your God, that I have come to the land which the LORD swore to our fathers to give us.’ The priest shall take the basket out of your hand, and set it down before the LORD your God’s altar. You shall answer and say before the LORD your God, ‘My father was a Syrian ready to perish. He went down into Egypt, and lived there, few in number. There he became a great, mighty, and populous nation. The Egyptians mistreated us, afflicted us, and imposed hard labor on us. Then we cried to the LORD, the God of our fathers. The LORD heard our voice, and saw our affliction, our toil, and our oppression. The LORD brought us out of Egypt with a mighty hand, with an outstretched arm, with great terror, with signs, and with wonders; and he has brought us into this place, and has given us this land, a land flowing with milk and honey. Now, behold, I have brought the first of the fruit of the ground, which you, the LORD, have given me.’ You shall set it down before the LORD your God, and worship before the LORD your God. You shall rejoice in all the good which the LORD your God has given to you, and to your house, you, and the Levite, and the foreigner who is among you.”
- The tithe of the third year and the words said before the LORD
he says, “When you have finished tithing all the tithe of your increase in the third year, which is the year of tithing, then you shall give it to the Levite, to the foreigner, to the fatherless, and to the widow, that they may eat within your gates and be filled. You shall say before the LORD your God, ‘I have put away the holy things out of my house, and also have given them to the Levite, to the foreigner, to the fatherless, and to the widow, according to all your commandment which you have commanded me. I have not transgressed any of your commandments, neither have I forgotten them. I have not eaten of it in my mourning, neither have I removed any of it while I was unclean, nor given of it for the dead. I have listened to the LORD my God’s voice. I have done according to all that you have commanded me. Look down from your holy habitation, from heaven, and bless your people Israel, and the ground which you have given us, as you swore to our fathers, a land flowing with milk and honey.’”
- The statutes and ordinances, and what was declared today
he says, “Today the LORD your God commands you to do these statutes and ordinances. You shall therefore keep and do them with all your heart and with all your soul. You have declared today that the LORD is your God, and that you would walk in his ways, keep his statutes, his commandments, and his ordinances, and listen to his voice. The LORD has declared today that you are a people for his own possession, as he has promised you, and that you should keep all his commandments. He will make you high above all nations that he has made, in praise, in name, and in honor, and that you may be a holy people to the LORD your God, as he has spoken.”
- Moses and the elders command that stones be set up and an altar built on Mount Ebal
Moses and the elders of Israel command the people, “Keep all the commandment which I command you today.” The command goes on: on the day the people pass over the Jordan to the land the LORD gives them, they are to set up great stones, coat them with plaster and write on them all the words of this law; when the people have crossed over the Jordan, these stones are to be set up on Mount Ebal, and there they are to build an altar to the LORD of uncut stones, using no iron tool on them, offer burnt offerings on it and sacrifice peace offerings, eat there and rejoice before the LORD, and write on the stones all the words of this law very plainly.
- Moses and the Levitical priests tell Israel it has become the LORD’s people
Moses and the Levitical priests speak to all Israel: “Be silent and listen, Israel! Today you have become the people of the LORD your God. You shall therefore obey the LORD your God’s voice, and do his commandments and his statutes, which I command you today.”
- Who shall stand on Mount Gerizim and Mount Ebal, and the curses the Levites shall say
the same day Moses commands the people that, when they have crossed over the Jordan, Simeon, Levi, Judah, Issachar, Joseph and Benjamin shall stand on Mount Gerizim to bless the people, and Reuben, Gad, Asher, Zebulun, Dan and Naphtali on Mount Ebal for the curse. The Levites, Moses says, shall say with a loud voice to all the men of Israel that cursed is the man who makes an engraved or molten image, an abomination to the LORD, the work of the hands of the craftsman, and sets it up in secret; and cursed is he who dishonors his father or his mother, who removes his neighbor’s landmark, who leads the blind astray on the road, who withholds justice from the foreigner, fatherless and widow, who lies with his father’s wife, with any kind of animal, with his sister, his father’s daughter or his mother’s daughter, or with his mother-in-law, who secretly kills his neighbor, who takes a bribe to kill an innocent person, and who doesn’t uphold the words of this law by doing them; and after each all the people shall say, “Amen.”
- The blessings for obeying the LORD’s voice
he says, “It shall happen, if you shall listen diligently to the LORD your God’s voice, to observe to do all his commandments which I command you today, that the LORD your God will set you high above all the nations of the earth. All these blessings will come upon you, and overtake you, if you listen to the LORD your God’s voice. You shall be blessed in the city, and you shall be blessed in the field. You shall be blessed in the fruit of your body, the fruit of your ground, the fruit of your animals, the increase of your livestock, and the young of your flock. Your basket and your kneading trough shall be blessed. You shall be blessed when you come in, and you shall be blessed when you go out. The LORD will cause your enemies who rise up against you to be struck before you. They will come out against you one way, and will flee before you seven ways. The LORD will command the blessing on you in your barns, and in all that you put your hand to … The LORD will establish you for a holy people to himself, as he has sworn to you, if you shall keep the commandments of the LORD your God, and walk in his ways … The LORD will open to you his good treasure in the sky, to give the rain of your land in its season … You will lend to many nations, and you will not borrow. The LORD will make you the head, and not the tail. You will be above only, and you will not be beneath, if you listen to the commandments of the LORD your God which I command you today, to observe and to do, and shall not turn away from any of the words which I command you today, to the right hand or to the left, to go after other gods to serve them.”
- The curses in the city and in the field
he says, “But it shall come to pass, if you will not listen to the LORD your God’s voice, to observe to do all his commandments and his statutes which I command you today, that all these curses will come on you and overtake you. You will be cursed in the city, and you will be cursed in the field. Your basket and your kneading trough will be cursed. The fruit of your body, the fruit of your ground, the increase of your livestock, and the young of your flock will be cursed. You will be cursed when you come in, and you will be cursed when you go out.”
- Pestilence, disease and defeat before the enemies
he says, “The LORD will send on you cursing, confusion, and rebuke in all that you put your hand to do, until you are destroyed and until you perish quickly, because of the evil of your doings, by which you have forsaken me. The LORD will make the pestilence cling to you, until he has consumed you from off the land where you go in to possess it. The LORD will strike you with consumption, with fever, with inflammation, with fiery heat, with the sword, with blight, and with mildew. They will pursue you until you perish. Your sky that is over your head will be bronze, and the earth that is under you will be iron. The LORD will make the rain of your land powder and dust … The LORD will cause you to be struck before your enemies. You will go out one way against them, and will flee seven ways before them. You will be tossed back and forth among all the kingdoms of the earth. Your dead bodies will be food to all birds of the sky, and to the animals of the earth; and there will be no one to frighten them away.” At 28:20 the Korean Revised Version reads forget him where the WEB has “forsaken me”, and at 28:22 drought where the WEB has the sword.
- The boils of Egypt, and a nation not known before
he says, “The LORD will strike you with the boils of Egypt, with the tumors, with the scurvy, and with the itch, of which you can not be healed. The LORD will strike you with madness, with blindness, and with astonishment of heart. You will grope at noonday, as the blind gropes in darkness, and you shall not prosper in your ways. You will only be oppressed and robbed always, and there will be no one to save you. You will betroth a wife, and another man shall lie with her. You will build a house, and you won’t dwell in it. You will plant a vineyard, and not use its fruit. Your ox will be slain before your eyes, and you will not eat any of it. Your donkey will be violently taken away from before your face … Your sheep will be given to your enemies … Your sons and your daughters will be given to another people … A nation which you don’t know will eat the fruit of your ground and all of your work. You will only be oppressed and crushed always, so that the sights that you see with your eyes will drive you mad. The LORD will strike you in the knees and in the legs with a sore boil, of which you cannot be healed, from the sole of your foot to the crown of your head. The LORD will bring you, and your king whom you will set over yourselves, to a nation that you have not known, you nor your fathers. There you will serve other gods of wood and stone. You will become an astonishment, a proverb, and a byword among all the peoples where the LORD will lead you away.”
- Harvests lost to locust and worm, and the foreigner as the head
he says, “You will carry much seed out into the field, and will gather little in, for the locust will consume it. You will plant vineyards and dress them, but you will neither drink of the wine, nor harvest, because worms will eat them. You will have olive trees throughout all your borders, but you won’t anoint yourself with the oil, for your olives will drop off. You will father sons and daughters, but they will not be yours, for they will go into captivity … The foreigner who is among you will mount up above you higher and higher, and you will come down lower and lower. He will lend to you, and you won’t lend to him. He will be the head, and you will be the tail. All these curses will come on you, and will pursue you and overtake you, until you are destroyed, because you didn’t listen to the LORD your God’s voice, to keep his commandments and his statutes which he commanded you. They will be for a sign and for a wonder to you and to your offspring forever.”
- The nation from far away, and the siege
he says, “Because you didn’t serve the LORD your God with joyfulness and with gladness of heart, by reason of the abundance of all things; therefore you will serve your enemies whom the LORD sends against you, in hunger, in thirst, in nakedness, and in lack of all things. He will put an iron yoke on your neck until he has destroyed you. The LORD will bring a nation against you from far away, from the end of the earth, as the eagle flies: a nation whose language you will not understand, a nation of fierce facial expressions, that doesn’t respect the elderly, nor show favor to the young. They will eat the fruit of your livestock and the fruit of your ground, until you are destroyed … They will besiege you in all your gates until your high and fortified walls in which you trusted come down throughout all your land … You will eat the fruit of your own body, the flesh of your sons and of your daughters, whom the LORD your God has given you, in the siege and in the distress with which your enemies will distress you. The man who is tender among you, and very delicate, his eye will be evil toward his brother, toward the wife whom he loves, and toward the remnant of his children whom he has remaining, so that he will not give to any of them of the flesh of his children whom he will eat … The tender and delicate woman among you, who would not venture to set the sole of her foot on the ground for delicateness and tenderness, her eye will be evil toward the husband that she loves, toward her son, toward her daughter, toward her young one who comes out from between her feet, and toward her children whom she bears; for she will eat them secretly for lack of all things in the siege and in the distress with which your enemy will distress you in your gates.”
- Scattered among all peoples, and brought into Egypt again with ships
he says, “If you will not observe to do all the words of this law that are written in this book, that you may fear this glorious and fearful name, THE LORD your God, then the LORD will make your plagues and the plagues of your offspring fearful … He will bring on you again all the diseases of Egypt, which you were afraid of; and they will cling to you. Also every sickness and every plague which is not written in the book of this law, the LORD will bring them on you until you are destroyed. You will be left few in number, even though you were as the stars of the sky for multitude … You will be plucked from the land that you are going in to possess. The LORD will scatter you among all peoples, from one end of the earth to the other end of the earth. There you will serve other gods which you have not known, you nor your fathers, even wood and stone. Among these nations you will find no ease … but the LORD will give you there a trembling heart, failing of eyes, and pining of soul … You will be afraid night and day … In the morning you will say, ‘I wish it were evening!’ and at evening you will say, ‘I wish it were morning!’ … The LORD will bring you into Egypt again with ships, by the way of which I told you that you would never see it again. There you will offer yourselves to your enemies for male and female slaves, and nobody will buy you.” Where the WEB has “which I told you”, the Korean Revised Version has the LORD as the one who said it before.
- The words of the covenant in the land of Moab
“These are the words of the covenant which the LORD commanded Moses to make with the children of Israel in the land of Moab, in addition to the covenant which he made with them in Horeb.”
- Moses calls all Israel and recalls what the LORD did
Moses calls to all Israel and says to them, “Your eyes have seen all that the LORD did in the land of Egypt to Pharaoh, and to all his servants, and to all his land; the great trials which your eyes saw, the signs, and those great wonders. But the LORD has not given you a heart to know, eyes to see, and ears to hear, to this day. I have led you forty years in the wilderness. Your clothes have not grown old on you, and your sandals have not grown old on your feet. You have not eaten bread, neither have you drunk wine or strong drink, that you may know that I am the LORD your God. When you came to this place, Sihon the king of Heshbon and Og the king of Bashan came out against us to battle, and we struck them. We took their land, and gave it for an inheritance to the Reubenites, and to the Gadites, and to the half-tribe of the Manassites. Therefore keep the words of this covenant and do them, that you may prosper in all that you do.” Where WEB has “I” in 29:5–6, the Korean Revised Version speaks of the Lord in the third person.
- Those who stand before the LORD to enter his covenant and his oath
he says, “All of you stand today in the presence of the LORD your God: your heads, your tribes, your elders, and your officers, even all the men of Israel, your little ones, your wives, and the foreigners who are in the middle of your camps, from the one who cuts your wood to the one who draws your water, that you may enter into the covenant of the LORD your God, and into his oath, which the LORD your God makes with you today, that he may establish you today as his people, and that he may be your God, as he spoke to you and as he swore to your fathers, to Abraham, to Isaac, and to Jacob. Neither do I make this covenant and this oath with you only, but with those who stand here with us today before the LORD our God, and also with those who are not here with us today.”
- The root that produces bitter poison, and the man the LORD will not pardon
he says, “For you know how we lived in the land of Egypt, and how we came through the middle of the nations through which you passed; and you have seen their abominations and their idols of wood, stone, silver, and gold, which were among them; lest there should be among you man, woman, family, or tribe whose heart turns away today from the LORD our God, to go to serve the gods of those nations; lest there should be among you a root that produces bitter poison; and it happen, when he hears the words of this curse, that he bless himself in his heart, saying, ‘I shall have peace, though I walk in the stubbornness of my heart,’ to destroy the moist with the dry. The LORD will not pardon him, but then the LORD’s anger and his jealousy will smoke against that man, and all the curse that is written in this book will fall on him, and the LORD will blot out his name from under the sky. The LORD will set him apart for evil out of all the tribes of Israel, according to all the curses of the covenant written in this book of the law.”
- A land like the overthrow of Sodom and Gomorrah
he says, “The generation to come—your children who will rise up after you, and the foreigner who will come from a far land—will say, when they see the plagues of that land, and the sicknesses with which the LORD has made it sick, that all of its land is sulfur, salt, and burning, that it is not sown, doesn’t produce, nor does any grass grow in it, like the overthrow of Sodom, Gomorrah, Admah, and Zeboiim, which the LORD overthrew in his anger, and in his wrath. Even all the nations will say, ‘Why has the LORD done this to this land? What does the heat of this great anger mean?’ Then men will say, ‘Because they abandoned the covenant of the LORD, the God of their fathers, which he made with them when he brought them out of the land of Egypt, and went and served other gods and worshiped them, gods that they didn’t know and that he had not given to them. Therefore the LORD’s anger burned against this land, to bring on it all the curses that are written in this book. The LORD rooted them out of their land in anger, in wrath, and in great indignation, and thrust them into another land, as it is today.’”
- The secret things and the things revealed
he says, “The secret things belong to the LORD our God; but the things that are revealed belong to us and to our children forever, that we may do all the words of this law.”
- Returning to the LORD, and the gathering from all the peoples
he says, “It shall happen, when all these things have come on you, the blessing and the curse, which I have set before you, and you shall call them to mind among all the nations where the LORD your God has driven you, and return to the LORD your God and obey his voice according to all that I command you today, you and your children, with all your heart and with all your soul, that then the LORD your God will release you from captivity, have compassion on you, and will return and gather you from all the peoples where the LORD your God has scattered you. If your outcasts are in the uttermost parts of the heavens, from there the LORD your God will gather you, and from there he will bring you back. The LORD your God will bring you into the land which your fathers possessed, and you will possess it. He will do you good, and increase your numbers more than your fathers. The LORD your God will circumcise your heart, and the heart of your offspring, to love the LORD your God with all your heart and with all your soul, that you may live. The LORD your God will put all these curses on your enemies and on those who hate you, who persecuted you. You shall return and obey the LORD’s voice, and do all his commandments which I command you today. The LORD your God will make you prosperous in all the work of your hand, in the fruit of your body, in the fruit of your livestock, and in the fruit of your ground, for good; for the LORD will again rejoice over you for good, as he rejoiced over your fathers, if you will obey the LORD your God’s voice, to keep his commandments and his statutes which are written in this book of the law, if you turn to the LORD your God with all your heart and with all your soul.”
- The word that is very near
he says, “For this commandment which I command you today is not too hard for you or too distant. It is not in heaven, that you should say, ‘Who will go up for us to heaven, bring it to us, and proclaim it to us, that we may do it?’ Neither is it beyond the sea, that you should say, ‘Who will go over the sea for us, bring it to us, and proclaim it to us, that we may do it?’ But the word is very near to you, in your mouth and in your heart, that you may do it.”
- Choosing life: life and death, the blessing and the curse
he says, “Behold, I have set before you today life and prosperity, and death and evil. For I command you today to love the LORD your God, to walk in his ways and to keep his commandments, his statutes, and his ordinances, that you may live and multiply, and that the LORD your God may bless you in the land where you go in to possess it. But if your heart turns away, and you will not hear, but are drawn away and worship other gods, and serve them, I declare to you today that you will surely perish. You will not prolong your days in the land where you pass over the Jordan to go in to possess it. I call heaven and earth to witness against you today that I have set before you life and death, the blessing and the curse. Therefore choose life, that you may live, you and your descendants, to love the LORD your God, to obey his voice, and to cling to him; for he is your life, and the length of your days, that you may dwell in the land which the LORD swore to your fathers, to Abraham, to Isaac, and to Jacob, to give them.”
- Moses says he is one hundred twenty years old and that the LORD and Joshua will go over
Moses goes and speaks these words to all Israel. He says to them, “I am one hundred twenty years old today. I can no more go out and come in. The LORD has said to me, ‘You shall not go over this Jordan.’ The LORD your God himself will go over before you. He will destroy these nations from before you, and you shall dispossess them. Joshua will go over before you, as the LORD has spoken. The LORD will do to them as he did to Sihon and to Og, the kings of the Amorites, and to their land, when he destroyed them. The LORD will deliver them up before you, and you shall do to them according to all the commandment which I have commanded you. Be strong and courageous. Don’t be afraid or scared of them, for the LORD your God himself is who goes with you. He will not fail you nor forsake you.”
- Moses calls Joshua before all Israel: “Be strong and courageous”
Moses calls to Joshua and says to him in the sight of all Israel, “Be strong and courageous, for you shall go with this people into the land which the LORD has sworn to their fathers to give them; and you shall cause them to inherit it. The LORD himself is who goes before you. He will be with you. He will not fail you nor forsake you. Don’t be afraid. Don’t be discouraged.”
- Moses writes the law and commands it read at the end of every seven years
Moses writes this law and delivers it to the priests the sons of Levi, who bore the ark of the LORD’s covenant, and to all the elders of Israel. Moses commands them, “At the end of every seven years, in the set time of the year of release, in the feast of booths, when all Israel has come to appear before the LORD your God in the place which he will choose, you shall read this law before all Israel in their hearing. Assemble the people, the men and the women and the little ones, and the foreigners who are within your gates, that they may hear, learn, fear the LORD your God, and observe to do all the words of this law, and that their children, who have not known, may hear and learn to fear the LORD your God, as long as you live in the land where you go over the Jordan to possess it.”
- Moses and Joshua present themselves in the Tent of Meeting
The LORD says to Moses, “Behold, your days approach that you must die. Call Joshua, and present yourselves in the Tent of Meeting, that I may commission him.” Moses and Joshua go and present themselves in the Tent of Meeting. The LORD appears in the Tent in a pillar of cloud, and the pillar of cloud stands over the Tent’s door.
- The LORD foretells that this people will turn to other gods, and commands a song as a witness
The LORD says to Moses, “Behold, you shall sleep with your fathers. This people will rise up and play the prostitute after the strange gods of the land where they go to be among them, and will forsake me and break my covenant which I have made with them. Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall come on them; so that they will say in that day, ‘Haven’t these evils come on us because our God is not among us?’ I will surely hide my face in that day for all the evil which they have done, in that they have turned to other gods. Now therefore write this song for yourselves, and teach it to the children of Israel. Put it in their mouths, that this song may be a witness for me against the children of Israel. For when I have brought them into the land which I swore to their fathers, flowing with milk and honey, and they have eaten and filled themselves, and grown fat, then they will turn to other gods, and serve them, and despise me, and break my covenant. It will happen, when many evils and troubles have come on them, that this song will testify before them as a witness; for it will not be forgotten out of the mouths of their descendants; for I know their ways and what they are doing today, before I have brought them into the land which I promised them.”
- Moses writes the song the same day and teaches it
Moses writes this song the same day and teaches it to the children of Israel.
- Joshua the son of Nun is commissioned
“He commissioned Joshua the son of Nun, and said, ‘Be strong and courageous; for you shall bring the children of Israel into the land which I swore to them. I will be with you.’” WEB does not name who commissioned him; the Korean Revised Version says the LORD commanded him.
- Moses commands the Levites to put the book of the law by the ark as a witness
When Moses has finished writing the words of this law in a book, he commands the Levites, who bore the ark of the LORD’s covenant, “Take this book of the law, and put it by the side of the ark of the LORD your God’s covenant, that it may be there for a witness against you. For I know your rebellion and your stiff neck. Behold, while I am yet alive with you today, you have been rebellious against the LORD. How much more after my death? Assemble to me all the elders of your tribes and your officers, that I may speak these words in their ears, and call heaven and earth to witness against them. For I know that after my death you will utterly corrupt yourselves, and turn away from the way which I have commanded you; and evil will happen to you in the latter days, because you will do that which is evil in the LORD’s sight, to provoke him to anger through the work of your hands.”
- Moses speaks the words of the song to all the assembly of Israel
Moses speaks the words of this song in the ears of all the assembly of Israel, until they are finished.
- The song begins: “Give ear, you heavens”
he says, “Give ear, you heavens, and I will speak. Let the earth hear the words of my mouth. My doctrine will drop as the rain. My speech will condense as the dew, as the misty rain on the tender grass, as the showers on the herb. For I will proclaim the LORD’s name. Ascribe greatness to our God!”
- The Rock whose work is perfect, and a crooked generation
he says, “The Rock: his work is perfect, for all his ways are just. A God of faithfulness who does no wrong, just and right is he. They have dealt corruptly with him. They are not his children, because of their defect. They are a perverse and crooked generation. Is this the way you repay the LORD, foolish and unwise people? Isn’t he your father who has bought you? He has made you and established you.”
- The days of old: the LORD’s portion is his people
he says, “Remember the days of old. Consider the years of many generations. Ask your father, and he will show you; your elders, and they will tell you. When the Most High gave to the nations their inheritance, when he separated the children of men, he set the bounds of the peoples according to the number of the children of Israel. For the LORD’s portion is his people. Jacob is the lot of his inheritance. He found him in a desert land, in the waste howling wilderness. He surrounded him. He cared for him. He kept him as the apple of his eye. As an eagle that stirs up her nest, that flutters over her young, he spread abroad his wings, he took them, he bore them on his feathers. The LORD alone led him. There was no foreign god with him. He made him ride on the high places of the earth. He ate the increase of the field. He caused him to suck honey out of the rock, oil out of the flinty rock; butter from the herd, and milk from the flock, with fat of lambs, rams of the breed of Bashan, and goats, with the finest of the wheat. From the blood of the grape, you drank wine.”
- Jeshurun grew fat and kicked
he says, “But Jeshurun grew fat, and kicked. You have grown fat. You have grown thick. You have become sleek. Then he abandoned God who made him, and rejected the Rock of his salvation. They moved him to jealousy with strange gods. They provoked him to anger with abominations. They sacrificed to demons, not God, to gods that they didn’t know, to new gods that came up recently, which your fathers didn’t dread. Of the Rock who became your father, you are unmindful, and have forgotten God who gave you birth.”
- The LORD’s words: “I will hide my face from them”
he says that the LORD saw and abhorred, because of the provocation of his sons and his daughters, and said, “I will hide my face from them. I will see what their end will be; for they are a very perverse generation, children in whom is no faithfulness. They have moved me to jealousy with that which is not God. They have provoked me to anger with their vanities. I will move them to jealousy with those who are not a people. I will provoke them to anger with a foolish nation. For a fire is kindled in my anger, that burns to the lowest Sheol, devours the earth with its increase, and sets the foundations of the mountains on fire. I will heap evils on them. I will spend my arrows on them.” The LORD goes on, “I said that I would scatter them afar. I would make their memory to cease from among men; were it not that I feared the provocation of the enemy, lest their adversaries should judge wrongly, lest they should say, ‘Our hand is exalted; the LORD has not done all this.’”
- A nation void of counsel, and the vine of Sodom
he says, “For they are a nation void of counsel. There is no understanding in them. Oh that they were wise, that they understood this, that they would consider their latter end! How could one chase a thousand, and two put ten thousand to flight, unless their Rock had sold them, and the LORD had delivered them up? For their rock is not as our Rock, even our enemies themselves concede. For their vine is of the vine of Sodom, of the fields of Gomorrah. Their grapes are poison grapes. Their clusters are bitter. Their wine is the poison of serpents, the cruel venom of asps.”
- “Vengeance is mine,” and the LORD will judge his people
he says, “‘Isn’t this laid up in store with me, sealed up among my treasures? Vengeance is mine, and recompense, at the time when their foot slides, for the day of their calamity is at hand. Their doom rushes at them.’ For the LORD will judge his people, and have compassion on his servants, when he sees that their power is gone, that there is no one remaining, shut up or left at large.”
- The LORD’s words: “There is no god with me”
he says that the LORD will say, “Where are their gods, the rock in which they took refuge, which ate the fat of their sacrifices, and drank the wine of their drink offering? Let them rise up and help you! Let them be your protection. See now that I myself am he. There is no god with me. I kill and I make alive. I wound and I heal. There is no one who can deliver out of my hand. For I lift up my hand to heaven and declare, as I live forever, if I sharpen my glittering sword, my hand grasps it in judgment; I will take vengeance on my adversaries, and will repay those who hate me. I will make my arrows drunk with blood. My sword shall devour flesh with the blood of the slain and the captives, from the head of the leaders of the enemy.” The song ends, “Rejoice, you nations, with his people, for he will avenge the blood of his servants. He will take vengeance on his adversaries, and will make atonement for his land and for his people.”
- Moses and Joshua speak the song to the people, and Moses calls the law their life
Moses comes and speaks all the words of this song in the ears of the people, he and Joshua the son of Nun. When Moses has finished reciting all these words to all Israel, he says to them, “Set your heart to all the words which I testify to you today, which you shall command your children to observe to do, all the words of this law. For it is no vain thing for you, because it is your life, and through this thing you shall prolong your days in the land, where you go over the Jordan to possess it.”
- The LORD tells Moses to go up Mount Nebo, see Canaan and die on the mountain
That same day the LORD tells Moses, “Go up into this mountain of Abarim, to Mount Nebo, which is in the land of Moab, that is across from Jericho; and see the land of Canaan, which I give to the children of Israel for a possession. Die on the mountain where you go up, and be gathered to your people, as Aaron your brother died on Mount Hor, and was gathered to his people; because you trespassed against me among the children of Israel at the waters of Meribah of Kadesh, in the wilderness of Zin; because you didn’t uphold my holiness among the children of Israel. For you shall see the land from a distance; but you shall not go there into the land which I give the children of Israel.”
- Moses the man of God blesses the children of Israel before his death
Moses the man of God blesses the children of Israel before his death. He says, “The LORD came from Sinai, and rose from Seir to them. He shone from Mount Paran. He came from the ten thousands of holy ones. At his right hand was a fiery law for them. Yes, he loves the people. All his saints are in your hand. They sat down at your feet. Each receives your words. Moses commanded us a law, an inheritance for the assembly of Jacob. He was king in Jeshurun, when the heads of the people were gathered, all the tribes of Israel together.”
- The blessing for Reuben
he says, “Let Reuben live, and not die; Nor let his men be few.”
- The blessing for Judah
this is for Judah; he says, “Hear, LORD, the voice of Judah. Bring him in to his people. With his hands he contended for himself. You shall be a help against his adversaries.”
- The blessing for Levi
about Levi he says, “Your Thummim and your Urim are with your godly one, whom you proved at Massah, with whom you contended at the waters of Meribah. He said of his father, and of his mother, ‘I have not seen him.’ He didn’t acknowledge his brothers, nor did he know his own children; for they have observed your word, and keep your covenant. They shall teach Jacob your ordinances, and Israel your law. They shall put incense before you, and whole burnt offering on your altar. LORD, bless his skills. Accept the work of his hands. Strike through the hips of those who rise up against him, of those who hate him, that they not rise again.”
- The blessing for Benjamin
about Benjamin he says, “The beloved of the LORD will dwell in safety by him. He covers him all day long. He dwells between his shoulders.”
- The blessing for Joseph
about Joseph he says, “His land is blessed by the LORD, for the precious things of the heavens, for the dew, for the deep that couches beneath, for the precious things of the fruits of the sun, for the precious things that the moon can yield, for the best things of the ancient mountains, for the precious things of the everlasting hills, for the precious things of the earth and its fullness, the good will of him who lived in the bush. Let this come on the head of Joseph, on the crown of the head of him who was separated from his brothers. Majesty belongs to the firstborn of his herd. His horns are the horns of the wild ox. With them he will push all the peoples to the ends of the earth. They are the ten thousands of Ephraim. They are the thousands of Manasseh.”
- The blessing for Zebulun and Issachar
about Zebulun he says, “Rejoice, Zebulun, in your going out; and Issachar, in your tents. They will call the peoples to the mountain. There they will offer sacrifices of righteousness, for they will draw out the abundance of the seas, the hidden treasures of the sand.”
- The blessing for Gad
about Gad he says, “He who enlarges Gad is blessed. He dwells as a lioness, and tears the arm and the crown of the head. He provided the first part for himself, for the lawgiver’s portion was reserved for him. He came with the heads of the people. He executed the righteousness of the LORD, His ordinances with Israel.”
- The blessing for Dan
about Dan he says, “Dan is a lion’s cub that leaps out of Bashan.”
- The blessing for Naphtali
about Naphtali he says, “Naphtali, satisfied with favor, full of the LORD’s blessing, Possess the west and the south.”
- The blessing for Asher
about Asher he says, “Asher is blessed with children. Let him be acceptable to his brothers. Let him dip his foot in oil. Your bars will be iron and bronze. As your days, so your strength will be.”
- The end of the blessing: “There is no one like God, Jeshurun”
he says, “There is no one like God, Jeshurun, who rides on the heavens for your help, in his excellency on the skies. The eternal God is your dwelling place. Underneath are the everlasting arms. He thrust out the enemy from before you, and said, ‘Destroy!’ Israel dwells in safety, the fountain of Jacob alone, In a land of grain and new wine. Yes, his heavens drop down dew. You are happy, Israel! Who is like you, a people saved by the LORD, the shield of your help, the sword of your excellency? Your enemies will submit themselves to you. You will tread on their high places.”
- Moses goes up Mount Nebo, and the LORD shows him the land
Moses goes up from the plains of Moab to Mount Nebo, to the top of Pisgah, that is opposite Jericho, and the LORD shows him all the land of Gilead to Dan, all Naphtali, the land of Ephraim and Manasseh, all the land of Judah to the Western Sea, the south, and the Plain of the valley of Jericho the city of palm trees, to Zoar. The LORD says to him, “This is the land which I swore to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your offspring.’ I have caused you to see it with your eyes, but you shall not go over there.”
- Moses dies in the land of Moab, and the children of Israel weep for him thirty days
Moses the servant of the LORD dies in the land of Moab, according to the LORD’s word. “He buried him in the valley in the land of Moab opposite Beth Peor, but no man knows where his tomb is to this day.” Moses was one hundred twenty years old when he died; his eye was not dim, nor his strength gone. The children of Israel weep for Moses in the plains of Moab thirty days, until the days of weeping in the mourning for Moses are ended.
- Joshua is full of the spirit of wisdom, and the children of Israel listen to him
Joshua the son of Nun is full of the spirit of wisdom, for Moses had laid his hands on him. The children of Israel listen to Joshua, and do as the LORD commanded Moses.
- No prophet like Moses has arisen in Israel since
Since then no prophet has arisen in Israel like Moses, whom the LORD knew face to face, in all the signs and the wonders which the LORD sent him to do in the land of Egypt, to Pharaoh, to all his servants and to all his land, and in all the mighty hand and all the awesome deeds which Moses did in the sight of all Israel.
Joshua
- The LORD’s word to Joshua after the death of Moses
after the death of Moses the servant of the LORD, the LORD says to Joshua the son of Nun, Moses’ servant, “Moses my servant is dead. Now therefore arise, go across this Jordan, you and all these people, to the land which I am giving to them, even to the children of Israel. I have given you every place that the sole of your foot will tread on, as I told Moses. From the wilderness and this Lebanon even to the great river, the river Euphrates, all the land of the Hittites, and to the great sea toward the going down of the sun, shall be your border. No man will be able to stand before you all the days of your life. As I was with Moses, so I will be with you. I will not fail you nor forsake you. Be strong and courageous; for you shall cause this people to inherit the land which I swore to their fathers to give them. Only be strong and very courageous. Be careful to observe to do according to all the law which Moses my servant commanded you. Don’t turn from it to the right hand or to the left, that you may have good success wherever you go. This book of the law shall not depart from your mouth, but you shall meditate on it day and night, that you may observe to do according to all that is written in it; for then you shall make your way prosperous, and then you shall have good success. Haven’t I commanded you? Be strong and courageous. Don’t be afraid. Don’t be dismayed, for the LORD your God is with you wherever you go.”
- Joshua’s command to prepare food
then Joshua commands the officers of the people, saying, “Pass through the middle of the camp, and command the people, saying, ‘Prepare food; for within three days you are to pass over this Jordan, to go in to possess the land which the LORD your God gives you to possess.’”
- Joshua’s words to the Reubenites, the Gadites and the half-tribe of Manasseh
Joshua speaks to the Reubenites, and to the Gadites, and to the half-tribe of Manasseh, saying, “Remember the word which Moses the servant of the LORD commanded you, saying, ‘The LORD your God gives you rest, and will give you this land. Your wives, your little ones, and your livestock shall live in the land which Moses gave you beyond the Jordan; but you shall pass over before your brothers armed, all the mighty men of valor, and shall help them until the LORD has given your brothers rest, as he has given you, and they have also possessed the land which the LORD your God gives them. Then you shall return to the land of your possession and possess it, which Moses the servant of the LORD gave you beyond the Jordan toward the sunrise.’” The Korean Revised Version closes Moses’ words at 1:13 and gives 1:14–15 as Joshua’s own.
- The answer that Joshua will be listened to as Moses was
they answer Joshua, saying, “All that you have commanded us we will do, and wherever you send us we will go. Just as we listened to Moses in all things, so will we listen to you. Only may the LORD your God be with you, as he was with Moses. Whoever rebels against your commandment, and doesn’t listen to your words in all that you command him shall himself be put to death. Only be strong and courageous.” 1:16 calls them only “they.”
- Joshua sends two men out of Shittim as spies
Joshua the son of Nun secretly sends two men out of Shittim as spies, saying, “Go, view the land, including Jericho.” They go and come into the house of a prostitute whose name is Rahab, and sleep there.
- Rahab hides the two men under the stalks of flax on the roof
the king of Jericho is told, “Behold, men of the children of Israel came in here tonight to spy out the land.” Jericho’s king sends to Rahab, saying, “Bring out the men who have come to you, who have entered into your house; for they have come to spy out all the land.” The woman takes the two men and hides them. Then she says, “Yes, the men came to me, but I didn’t know where they came from. About the time of the shutting of the gate, when it was dark, the men went out. Where the men went, I don’t know. Pursue them quickly. You may catch up with them.” But she had brought them up to the roof, and hidden them under the stalks of flax which she had laid in order on the roof. The men pursue them along the way to the fords of the Jordan River. As soon as those who pursued them have gone out, they shut the gate.
- Rahab asks the men to swear by the LORD and give her a true sign
before the men have lain down, she (Rahab, whom the Korean Revised Version names here) comes up to them on the roof. She says to the men, “I know that the LORD has given you the land, and that the fear of you has fallen upon us, and that all the inhabitants of the land melt away before you. For we have heard how the LORD dried up the water of the Red Sea before you, when you came out of Egypt; and what you did to the two kings of the Amorites, who were beyond the Jordan, to Sihon and to Og, whom you utterly destroyed. As soon as we had heard it, our hearts melted, and there wasn’t any more spirit in any man, because of you: for the LORD your God, he is God in heaven above, and on earth beneath. Now therefore, please swear to me by the LORD, since I have dealt kindly with you, that you also will deal kindly with my father’s house, and give me a true sign; and that you will save alive my father, my mother, my brothers, and my sisters, and all that they have, and will deliver our lives from death.” The men say to her, “Our life for yours, if you don’t talk about this business of ours; and it shall be, when the LORD gives us the land, that we will deal kindly and truly with you.”
- The scarlet line Rahab ties in the window
she (Rahab, whom the Korean Revised Version names here and at 2:16 and 2:21) lets the men down by a cord through the window, for her house is on the side of the wall, and she lives on the wall. She says to them, “Go to the mountain, lest the pursuers find you. Hide yourselves there three days, until the pursuers have returned. Afterward, you may go your way.” The men say to her, “We will be guiltless of this your oath which you’ve made us to swear. Behold, when we come into the land, tie this line of scarlet thread in the window which you used to let us down. Gather to yourself into the house your father, your mother, your brothers, and all your father’s household. It shall be that whoever goes out of the doors of your house into the street, his blood will be on his head, and we will be guiltless. Whoever is with you in the house, his blood shall be on our head, if any hand is on him. But if you talk about this business of ours, then we shall be guiltless of your oath which you’ve made us to swear.” She says, “Let it be as you have said.” She sends them away, and they depart. Then she ties the scarlet line in the window.
- The two men return to Joshua and tell him all that happened
the two men go and come to the mountain, and stay there three days, until the pursuers have returned. The pursuers seek them all along the way, but don’t find them. Then the two men return, descend from the mountain, cross the river, and come to Joshua the son of Nun. They tell him all that had happened to them, and say to Joshua, “Truly the LORD has delivered all the land into our hands. Moreover, all the inhabitants of the land melt away before us.”
- From Shittim to the Jordan, and the command to follow the ark
Joshua gets up early in the morning, and he and all the children of Israel move from Shittim and come to the Jordan; they camp there before they cross over. After three days the officers go through the middle of the camp and command the people, saying, “When you see the ark of the LORD your God’s covenant, and the Levitical priests bearing it, then leave your place and follow it. Yet there shall be a space between you and it of about two thousand cubits by measure—don’t come closer to it—that you may know the way by which you must go; for you have not passed this way before.” Joshua says to the people, “Sanctify yourselves; for tomorrow the LORD will do wonders among you.” Joshua says to the priests, “Take up the ark of the covenant, and cross over before the people.” They take up the ark of the covenant and go before the people.
- The LORD’s word that he will magnify Joshua, and Joshua’s word that the waters of the Jordan will be cut off
the LORD says to Joshua, “Today I will begin to magnify you in the sight of all Israel, that they may know that as I was with Moses, so I will be with you. You shall command the priests who bear the ark of the covenant, saying, ‘When you come to the brink of the waters of the Jordan, you shall stand still in the Jordan.’” Joshua says to the children of Israel, “Come here, and hear the words of the LORD your God.” Joshua says, “By this you shall know that the living God is among you, and that he will without fail drive the Canaanite, the Hittite, the Hivite, the Perizzite, the Girgashite, the Amorite, and the Jebusite out from before you. Behold, the ark of the covenant of the Lord of all the earth passes over before you into the Jordan. Now therefore take twelve men out of the tribes of Israel, for every tribe a man. It shall be that when the soles of the feet of the priests who bear the ark of GOD, the Lord of all the earth, rest in the waters of the Jordan, that the waters of the Jordan will be cut off. The waters that come down from above shall stand in one heap.”
- The waters rise up in one heap, and the people cross the Jordan on dry ground
when the people move from their tents to pass over the Jordan, the priests who bear the ark of the covenant are before the people. When those who bear the ark come to the Jordan and the feet of the priests who bear the ark dip in the edge of the water, the waters which came down from above stand, and rise up in one heap a great way off, at Adam, the city that is beside Zarethan; and those that went down toward the sea of the Arabah, even the Salt Sea, are wholly cut off. Then the people pass over near Jericho. The priests who bore the ark of the LORD’s covenant stand firm on dry ground in the middle of the Jordan, and all Israel crosses over on dry ground, until all the nation has passed completely over the Jordan. The text adds in parentheses, “for the Jordan overflows all its banks all the time of harvest.”
- Twelve stones carried out of the middle of the Jordan to the place where the children of Israel camp
when all the nation has completely crossed over the Jordan, the LORD says to Joshua, “Take twelve men out of the people, a man out of every tribe, and command them, saying, ‘Take from out of the middle of the Jordan, out of the place where the priests’ feet stood firm, twelve stones, carry them over with you, and lay them down in the place where you’ll camp tonight.’” Joshua calls the twelve men whom he had prepared of the children of Israel, a man out of every tribe, and says to them, “Cross before the ark of the LORD your God into the middle of the Jordan, and each of you pick up a stone and put it on your shoulder, according to the number of the tribes of the children of Israel; that this may be a sign among you, that when your children ask in the future, saying, ‘What do you mean by these stones?’ then you shall tell them, ‘Because the waters of the Jordan were cut off before the ark of the LORD’s covenant. When it crossed over the Jordan, the waters of the Jordan were cut off. These stones shall be for a memorial to the children of Israel forever.’” The children of Israel do as Joshua commanded, and take up twelve stones out of the middle of the Jordan, as the LORD spoke to Joshua, according to the number of the tribes of the children of Israel. They carry them over with them to the place where they camped, and lay them down there.
- The twelve stones Joshua set up in the middle of the Jordan
Joshua sets up twelve stones in the middle of the Jordan, in the place where the feet of the priests who bore the ark of the covenant stood. The text says the stones are there to this day.
- All the people cross over, and the LORD magnifies Joshua
the priests who bore the ark stand in the middle of the Jordan until everything is finished that the LORD commanded Joshua to speak to the people, according to all that Moses commanded Joshua; and the people hurry and pass over. When all the people have completely crossed over, the LORD’s ark crosses over with the priests in the presence of the people. The children of Reuben, the children of Gad and the half-tribe of Manasseh cross over armed before the children of Israel, as Moses spoke to them. About forty thousand men, ready and armed for war, pass over before the LORD to battle, to the plains of Jericho. On that day the LORD magnifies Joshua in the sight of all Israel; all the days of Joshua’s life they fear him as they feared Moses.
- The priests come up out of the Jordan, and the waters of the Jordan return to their place
the LORD says to Joshua, “Command the priests who bear the ark of the covenant, that they come up out of the Jordan.” Joshua therefore commands the priests, saying, “Come up out of the Jordan!” When the priests who bore the ark of the LORD’s covenant have come up out of the middle of the Jordan, and the soles of the priests’ feet have been lifted up to the dry ground, the waters of the Jordan return to their place, and go over all its banks, as before.
- The twelve stones set up in Gilgal, and Joshua’s word to let the children know
the people come up out of the Jordan on the tenth day of the first month and encamp in Gilgal, on the east border of Jericho. Joshua sets up in Gilgal those twelve stones which they took out of the Jordan, and says to the children of Israel, “When your children ask their fathers in time to come, saying, ‘What do these stones mean?’ Then you shall let your children know, saying, ‘Israel came over this Jordan on dry land. For the LORD your God dried up the waters of the Jordan from before you until you had crossed over, as the LORD your God did to the Red Sea, which he dried up from before us, until we had crossed over, that all the peoples of the earth may know that the LORD’s hand is mighty, and that you may fear the LORD your God forever.’”
- The kings of the Amorites and of the Canaanites hear, and their heart melts
the text says, “When all the kings of the Amorites, who were beyond the Jordan westward, and all the kings of the Canaanites, who were by the sea, heard how the LORD had dried up the waters of the Jordan from before the children of Israel until we had crossed over, their heart melted, and there was no more spirit in them, because of the children of Israel.”
- The circumcision at the hill of the foreskins, and the name Gilgal
at that time the LORD says to Joshua, “Make flint knives, and circumcise again the sons of Israel the second time.” Joshua makes himself flint knives and circumcises the sons of Israel at the hill of the foreskins. The text says, “This is the reason Joshua circumcised them: all the people who came out of Egypt, who were males, even all the men of war, died in the wilderness along the way, after they came out of Egypt. For all the people who came out were circumcised; but all the people who were born in the wilderness along the way as they came out of Egypt had not been circumcised. For the children of Israel walked forty years in the wilderness until all the nation, even the men of war who came out of Egypt, were consumed, because they didn’t listen to the LORD’s voice. The LORD swore to them that he wouldn’t let them see the land which the LORD swore to their fathers that he would give us, a land flowing with milk and honey. Their children, whom he raised up in their place, were circumcised by Joshua, for they were uncircumcised, because they had not circumcised them on the way.” When the whole nation has been circumcised, they stay in their places in the camp until they are healed. The LORD says to Joshua, “Today I have rolled away the reproach of Egypt from you.” The text goes on, “Therefore the name of that place was called Gilgal to this day.”
- The Passover kept in the plains of Jericho, and the end of the manna
the children of Israel encamp in Gilgal and keep the Passover on the fourteenth day of the month at evening in the plains of Jericho. They eat unleavened cakes and parched grain of the produce of the land on the next day after the Passover, in the same day. The manna ceases on the next day, after they have eaten of the produce of the land. The children of Israel don’t have manna any more, but they eat of the fruit of the land of Canaan that year.
- The commander of the LORD’s army, standing in front of Joshua
when Joshua is by Jericho, he lifts up his eyes and looks, and behold, a man stands in front of him with his sword drawn in his hand. Joshua goes to him and says to him, “Are you for us, or for our enemies?” The man says, “No; but I have come now as commander of the LORD’s army.” Joshua falls on his face to the earth, worships, and asks him, “What does my lord say to his servant?” The prince of the LORD’s army says to Joshua, “Take off your sandals, for the place on which you stand is holy.” Joshua does so.
- The LORD’s word to march around the city six days, and seven times on the seventh day
Jericho is tightly shut up because of the children of Israel; no one goes out, and no one comes in. The LORD says to Joshua, “Behold, I have given Jericho into your hand, with its king and the mighty men of valor. All of your men of war shall march around the city, going around the city once. You shall do this six days. Seven priests shall bear seven trumpets of rams’ horns before the ark. On the seventh day, you shall march around the city seven times, and the priests shall blow the trumpets. It shall be that when they make a long blast with the ram’s horn, and when you hear the sound of the trumpet, all the people shall shout with a great shout; then the city wall will fall down flat, and the people shall go up, every man straight in front of him.”
- Joshua commands the priests and the people and causes the LORD’s ark to go around the city once
Joshua the son of Nun calls the priests and says to them, “Take up the ark of the covenant, and let seven priests bear seven trumpets of rams’ horns before the LORD’s ark.” The text goes on at 6:7, “They said to the people, ‘Advance! March around the city, and let the armed men pass on before the LORD’s ark.’” The Korean Revised Version has Joshua go on speaking to the people there. When Joshua has spoken to the people, the seven priests bearing the seven trumpets of rams’ horns before the LORD advance and blow the trumpets, and the ark of the LORD’s covenant follows them. The armed men go before the priests who blow the trumpets, and the ark goes after them; the trumpets sound as they go. Joshua commands the people, saying, “You shall not shout nor let your voice be heard, neither shall any word proceed out of your mouth until the day I tell you to shout. Then you shall shout.” So he causes the LORD’s ark to go around the city, circling it once. Then they come into the camp, and stay in the camp.
- The city is marched around once on the second day, and so for six days
Joshua rises early in the morning, and the priests take up the LORD’s ark. The seven priests bearing the seven trumpets of rams’ horns in front of the LORD’s ark go on continually and blow the trumpets; the armed men go in front of them, and the rear guard comes after the LORD’s ark; the trumpets sound as they go. The second day they march around the city once and return into the camp. They do this six days.
- On the seventh day the city is marched around seven times, the people shout, and the wall falls down flat
on the seventh day they rise early at the dawning of the day and march around the city in the same way seven times; on this day only they march around the city seven times. At the seventh time, when the priests blow the trumpets, Joshua says to the people, “Shout, for the LORD has given you the city! The city shall be devoted, even it and all that is in it, to the LORD. Only Rahab the prostitute shall live, she and all who are with her in the house, because she hid the messengers that we sent. But as for you, only keep yourselves from what is devoted to destruction, lest when you have devoted it, you take of the devoted thing; so you would make the camp of Israel accursed and trouble it. But all the silver, gold, and vessels of bronze and iron are holy to the LORD. They shall come into the LORD’s treasury.” So the people shout and the priests blow the trumpets. When the people hear the sound of the trumpet, the people shout with a great shout, and the wall falls down flat, so that the people go up into the city, every man straight in front of him, and they take the city. They utterly destroy all that is in the city, both man and woman, both young and old, and ox, sheep, and donkey, with the edge of the sword.
- Rahab the prostitute brought out and saved alive, and the city burned with fire
Joshua says to the two men who had spied out the land, “Go into the prostitute’s house, and bring the woman and all that she has out from there, as you swore to her.” The young men who were spies go in and bring out Rahab with her father, her mother, her brothers, and all that she has; they also bring out all of her relatives, and they set them outside of the camp of Israel. They burn the city with fire, and all that is in it; only they put the silver, the gold, and the vessels of bronze and of iron into the treasury of the LORD’s house. But Rahab the prostitute, her father’s household, and all that she has, Joshua saves alive. She lives in the middle of Israel to this day, because she hid the messengers whom Joshua sent to spy out Jericho.
- Joshua’s oath that the man who builds this city Jericho is cursed before the LORD
Joshua commands them with an oath at that time, saying, “Cursed is the man before the LORD who rises up and builds this city Jericho. With the loss of his firstborn he will lay its foundation, and with the loss of his youngest son he will set up its gates.”
- Joshua’s fame in all the land
so the LORD is with Joshua, and his fame is in all the land.
- Achan takes some of the devoted things, and the LORD’s anger burns against the children of Israel
the children of Israel commit a trespass in the devoted things; for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, takes some of the devoted things. Therefore the LORD’s anger burns against the children of Israel.
- About three thousand men go up to Ai and flee before the men of Ai
Joshua sends men from Jericho to Ai, which is beside Beth Aven, on the east side of Bethel, and speaks to them, saying, “Go up and spy out the land.” The men go up and spy out Ai. They return to Joshua and say to him, “Don’t let all the people go up, but let about two or three thousand men go up and strike Ai. Don’t make all the people to toil there, for there are only a few of them.” So about three thousand men of the people go up there, and they flee before the men of Ai. The men of Ai strike about thirty-six men of them; they chase them from before the gate even to Shebarim, and strike them at the descent. The hearts of the people melt, and become like water.
- Joshua tears his clothes and falls on his face before the LORD’s ark
Joshua tears his clothes and falls to the earth on his face before the LORD’s ark until the evening, he and the elders of Israel; and they put dust on their heads. Joshua says, “Alas, Lord GOD, why have you brought this people over the Jordan at all, to deliver us into the hand of the Amorites, to cause us to perish? I wish that we had been content and lived beyond the Jordan! Oh, Lord, what shall I say, after Israel has turned their backs before their enemies? For the Canaanites and all the inhabitants of the land will hear of it, and will surround us, and cut off our name from the earth. What will you do for your great name?”
- The LORD’s word that there is a devoted thing among Israel
the LORD says to Joshua, “Get up! Why have you fallen on your face like that? Israel has sinned. Yes, they have even transgressed my covenant which I commanded them. Yes, they have even taken some of the devoted things, and have also stolen, and also deceived. They have even put it among their own stuff. Therefore the children of Israel can’t stand before their enemies. They turn their backs before their enemies, because they have become devoted for destruction. I will not be with you any more, unless you destroy the devoted things from among you. Get up! Sanctify the people, and say, ‘Sanctify yourselves for tomorrow, for the LORD, the God of Israel, says, “There is a devoted thing among you, Israel. You cannot stand before your enemies until you take away the devoted thing from among you.” In the morning therefore you shall be brought near by your tribes. It shall be that the tribe which the LORD selects shall come near by families. The family which the LORD selects shall come near by households. The household which the LORD selects shall come near man by man. It shall be, that he who is taken with the devoted thing shall be burned with fire, he and all that he has, because he has transgressed the LORD’s covenant, and because he has done a disgraceful thing in Israel.’”
- Israel brought near by tribes, and Achan selected
Joshua rises up early in the morning and brings Israel near by their tribes, and the tribe of Judah is selected. He brings near the family of Judah, and he selects the family of the Zerahites; he brings near the family of the Zerahites man by man, and Zabdi is selected; he brings near Zabdi’s household man by man, and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, is selected.
- Achan answers Joshua that he coveted and took from the plunder
Joshua says to Achan, “My son, please give glory to the LORD, the God of Israel, and make confession to him. Tell me now what you have done! Don’t hide it from me!” Achan answers Joshua and says, “I have truly sinned against the LORD, the God of Israel, and this is what I have done. When I saw among the plunder a beautiful Babylonian robe, two hundred shekels of silver, and a wedge of gold weighing fifty shekels, then I coveted them and took them. Behold, they are hidden in the ground in the middle of my tent, with the silver under it.” The Korean Revised Version calls the robe a beautiful robe of Shinar.
- All Israel stones Achan in the valley of Achor
Joshua sends messengers, and they run to the tent; it is hidden in Achan’s tent, with the silver under it. They take them from the middle of the tent and bring them to Joshua and to all the children of Israel, and they lay them down before the LORD. Joshua, and all Israel with him, take Achan the son of Zerah, the silver, the robe, the wedge of gold, his sons, his daughters, his cattle, his donkeys, his sheep, his tent, and all that he has, and bring them up to the valley of Achor. Joshua says, “Why have you troubled us? The LORD will trouble you today.” All Israel stones Achan with stones, and they burn them with fire and stone them with stones. They raise over him a great heap of stones that remains to this day. The LORD turns from the fierceness of his anger. Therefore the name of that place is called “The valley of Achor” to this day.
- The LORD’s word to go up to Ai and set an ambush behind the city
the LORD says to Joshua, “Don’t be afraid, and don’t be dismayed. Take all the warriors with you, and arise, go up to Ai. Behold, I have given into your hand the king of Ai, with his people, his city, and his land. You shall do to Ai and her king as you did to Jericho and her king, except you shall take its goods and its livestock for yourselves. Set an ambush for the city behind it.”
- Joshua sends thirty thousand men by night to lie in ambush on the west side of Ai
Joshua arises, with all the warriors, to go up to Ai. Joshua chooses thirty thousand men, the mighty men of valor, and sends them out by night. He commands them, saying, “Behold, you shall lie in ambush against the city, behind the city. Don’t go very far from the city, but all of you be ready. I and all the people who are with me will approach the city. It shall happen, when they come out against us, as at the first, that we will flee before them. They will come out after us until we have drawn them away from the city; for they will say, ‘They flee before us, like the first time.’ So we will flee before them, and you shall rise up from the ambush, and take possession of the city; for the LORD your God will deliver it into your hand. It shall be, when you have seized the city, that you shall set the city on fire. You shall do this according to the LORD’s word. Behold, I have commanded you.” Joshua sends them out; they go to set up the ambush, and stay between Bethel and Ai on the west side of Ai; but Joshua stays among the people that night.
- Joshua and all Israel make as if beaten and flee, and all the people of the city pursue
Joshua rises up early in the morning, musters the people, and goes up, he and the elders of Israel, before the people to Ai. All the people, even the men of war who are with him, go up and come near, and come before the city and encamp on the north side of Ai; there is a valley between him and Ai. He takes about five thousand men and sets them in ambush between Bethel and Ai, on the west side of the city. So they set the people, even all the army who is on the north of the city, and their ambush on the west of the city; and Joshua goes that night into the middle of the valley. When the king of Ai sees it, they hurry and rise up early, and the men of the city go out against Israel to battle, he and all his people, at the time appointed, before the Arabah; but he doesn’t know that there is an ambush against him behind the city. Joshua and all Israel make as if they are beaten before them, and flee by the way of the wilderness. All the people who are in the city are called together to pursue after them; they pursue Joshua and are drawn away from the city. There is not a man left in Ai or Bethel who doesn’t go out after Israel. They leave the city open and pursue Israel.
- Joshua stretches out the javelin toward Ai, and the ambush takes the city
the LORD says to Joshua, “Stretch out the javelin that is in your hand toward Ai, for I will give it into your hand.” Joshua stretches out the javelin that is in his hand toward the city. The ambush arises quickly out of their place, and they run as soon as he has stretched out his hand, and enter into the city and take it; they hurry and set the city on fire. When the men of Ai look behind them, they see, and behold, the smoke of the city ascends up to heaven, and they have no power to flee this way or that way. The people who fled to the wilderness turn back on the pursuers. When Joshua and all Israel see that the ambush has taken the city, and that the smoke of the city ascends, they turn back and kill the men of Ai. The others come out of the city against them, so they are in the middle of Israel, some on this side, and some on that side. They strike them, so that they let none of them remain or escape. They capture the king of Ai alive and bring him to Joshua.
- The inhabitants of Ai destroyed, and Ai burned and made a heap forever
when Israel has finished killing all the inhabitants of Ai in the field, in the wilderness in which they pursued them, and they have all fallen by the edge of the sword until they are consumed, all Israel returns to Ai and strikes it with the edge of the sword. All that fall that day, both of men and women, are twelve thousand, even all the people of Ai. For Joshua doesn’t draw back his hand, with which he stretched out the javelin, until he has utterly destroyed all the inhabitants of Ai. Israel takes for themselves only the livestock and the goods of that city, according to the LORD’s word which he commanded Joshua. So Joshua burns Ai and makes it a heap forever, even a desolation, to this day. He hangs the king of Ai on a tree until the evening. At sundown, Joshua commands, and they take the body down from the tree and throw it at the entrance of the gate of the city, and raise a great heap of stones on it that remains to this day.
- The altar on Mount Ebal, and all the words of the law read
Joshua builds an altar to the LORD, the God of Israel, on Mount Ebal, as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses: an altar of uncut stones, on which no one had lifted up any iron. They offer burnt offerings on it to the LORD and sacrifice peace offerings. Joshua writes there on the stones a copy of Moses’ law, which he writes in the presence of the children of Israel. All Israel, with their elders, officers, and judges, stand on both sides of the ark before the Levitical priests, who carried the ark of the LORD’s covenant, the foreigner as well as the native; half of them in front of Mount Gerizim, and half of them in front of Mount Ebal, as Moses the servant of the LORD had commanded at the first, that they should bless the people of Israel. Afterward Joshua reads all the words of the law, the blessing and the curse, according to all that is written in the book of the law. There is not a word of all that Moses commanded which Joshua doesn’t read before all the assembly of Israel, with the women, the little ones, and the foreigners who are among them.
- The kings beyond the Jordan gather to fight with Joshua and with Israel
when all the kings who were beyond the Jordan, in the hill country, and in the lowland, and on all the shore of the great sea in front of Lebanon, the Hittite, the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, hear of it, they gather themselves together to fight with Joshua and with Israel, with one accord.
- The inhabitants of Gibeon resort to a ruse and come to the camp at Gilgal
when the inhabitants of Gibeon hear what Joshua had done to Jericho and to Ai, they also resort to a ruse, and go and make as if they had been ambassadors: they take old sacks on their donkeys, and old, torn-up and bound up wineskins, and old and patched sandals on their feet, and wear old garments, and all the bread of their food supply is dry and moldy. They go to Joshua at the camp at Gilgal, and say to him and to the men of Israel, “We have come from a far country. Now therefore make a covenant with us.”
- Joshua asks, and the Hivites answer that they have come from a very far country
the men of Israel say to the Hivites, “What if you live among us? How could we make a covenant with you?” The Hivites say to Joshua, “We are your servants.” Joshua says to them, “Who are you? Where do you come from?” They say to him, “Your servants have come from a very far country because of the name of the LORD your God; for we have heard of his fame, all that he did in Egypt, and all that he did to the two kings of the Amorites who were beyond the Jordan, to Sihon king of Heshbon and to Og king of Bashan, who was at Ashtaroth. Our elders and all the inhabitants of our country spoke to us, saying, ‘Take supplies in your hand for the journey, and go to meet them. Tell them, “We are your servants. Now make a covenant with us.”’ This our bread we took hot for our supplies out of our houses on the day we went out to go to you; but now, behold, it is dry, and has become moldy. These wineskins, which we filled, were new; and behold, they are torn. These our garments and our sandals have become old because of the very long journey.”
- Joshua makes peace with the inhabitants of Gibeon and a covenant to let them live
the men sample their provisions, and don’t ask counsel from the LORD’s mouth. Joshua makes peace with them, and makes a covenant with them, to let them live, and the princes of the congregation swear to them.
- The children of Israel do not strike the inhabitants of Gibeon, because the princes had sworn to them
at the end of three days after the covenant, the children of Israel hear that the inhabitants of Gibeon are their neighbors, and that they live among them. The children of Israel travel and come to their cities on the third day; their cities are Gibeon, Chephirah, Beeroth, and Kiriath Jearim. The children of Israel don’t strike them, because the princes of the congregation had sworn to them by the LORD, the God of Israel, and all the congregation murmurs against the princes. But all the princes say to all the congregation, “We have sworn to them by the LORD, the God of Israel. Now therefore we may not touch them. We will do this to them, and let them live; lest wrath be on us, because of the oath which we swore to them.” The princes say to them, “Let them live.” So they become wood cutters and drawers of water for all the congregation, as the princes had spoken to them.
- Joshua makes the inhabitants of Gibeon wood cutters and drawers of water for the LORD’s altar
Joshua calls for them, and he speaks to them, saying, “Why have you deceived us, saying, ‘We are very far from you,’ when you live among us? Now therefore you are cursed, and some of you will never fail to be slaves, both wood cutters and drawers of water for the house of my God.” They answer Joshua, “Because your servants were certainly told how the LORD your God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you. Therefore we were very afraid for our lives because of you, and have done this thing. Now, behold, we are in your hand. Do to us as it seems good and right to you to do.” He does so to them, and delivers them out of the hand of the children of Israel, so that they don’t kill them. That day Joshua makes them wood cutters and drawers of water for the congregation and for the LORD’s altar to this day, in the place which he should choose (the Korean Revised Version: 여호와의 택하신 곳, the place the LORD chose). Where WEB has “some of you” at 9:23, the Korean Revised Version has all of them be slaves forever.
- Adoni-Zedek king of Jerusalem sends, and the five kings of the Amorites make war against Gibeon
Adoni-Zedek king of Jerusalem hears how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel, and were among them. The text goes on, “they were very afraid, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all its men were mighty.” Therefore Adoni-Zedek king of Jerusalem sends to Hoham king of Hebron, Piram king of Jarmuth, Japhia king of Lachish, and Debir king of Eglon, saying, “Come up to me and help me. Let’s strike Gibeon; for they have made peace with Joshua and with the children of Israel.” Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon, gather themselves together and go up, they and all their armies, and encamp against Gibeon, and make war against it.
- Joshua goes up to save Gibeon, and the LORD hurls down great stones from the sky
the men of Gibeon send to Joshua at the camp at Gilgal, saying, “Don’t abandon your servants! Come up to us quickly and save us! Help us; for all the kings of the Amorites that dwell in the hill country have gathered together against us.” So Joshua goes up from Gilgal, he and the whole army with him, including all the mighty men of valor. The LORD says to Joshua, “Don’t fear them, for I have delivered them into your hands. Not a man of them will stand before you.” Joshua therefore comes to them suddenly; he marches from Gilgal all night. At 10:10 WEB reads, “The LORD confused them before Israel. He killed them with a great slaughter at Gibeon, and chased them by the way of the ascent of Beth Horon, and struck them to Azekah and to Makkedah”; the Korean Revised Version names Joshua as the one who slaughters them and pursues them. As they flee from before Israel, while they are at the descent of Beth Horon, the LORD hurls down great stones from the sky on them to Azekah, and they die. There are more who die from the hailstones than those whom the children of Israel kill with the sword.
- The day the sun stood still and the moon stayed
in the day when the LORD delivered up the Amorites before the children of Israel, Joshua speaks to the LORD, and says in the sight of Israel, “Sun, stand still on Gibeon! You, moon, stop in the valley of Aijalon!” The sun stands still, and the moon stays, until the nation had avenged themselves of their enemies. The text asks, “Isn’t this written in the book of Jashar?” and says, “The sun stayed in the middle of the sky, and didn’t hurry to go down about a whole day. There was no day like that before it or after it, that the LORD listened to the voice of a man; for the LORD fought for Israel.”
- Joshua and all Israel return to the camp at Gilgal
Joshua returns, and all Israel with him, to the camp to Gilgal. Both editions give the same sentence again at 10:43.
- The five kings hidden in the cave at Makkedah
these five kings flee, and hide themselves in the cave at Makkedah. Joshua is told, “The five kings have been found, hidden in the cave at Makkedah.” Joshua says, “Roll large stones to cover the cave’s entrance, and set men by it to guard them; but don’t stay there. Pursue your enemies, and attack them from the rear. Don’t allow them to enter into their cities; for the LORD your God has delivered them into your hand.” When Joshua and the children of Israel have finished killing them with a very great slaughter until they were consumed, and the remnant which remained of them has entered into the fortified cities, all the people return to the camp to Joshua at Makkedah in peace. None moves his tongue against any of the children of Israel.
- The five kings brought out of the cave, put to death and hanged on five trees
then Joshua says, “Open the cave entrance, and bring those five kings out of the cave to me.” They do so, and bring those five kings out of the cave to him: the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon. When they bring those kings out to Joshua, Joshua calls for all the men of Israel, and says to the chiefs of the men of war who went with him, “Come near. Put your feet on the necks of these kings.” They come near, and put their feet on their necks. Joshua says to them, “Don’t be afraid, nor be dismayed. Be strong and courageous, for the LORD will do this to all your enemies against whom you fight.” Afterward Joshua strikes the kings, puts them to death, and hangs them on five trees; they hang on the trees until the evening. At the time of the going down of the sun, Joshua commands, and they take them down off the trees, and throw them into the cave in which they had hidden themselves, and lay great stones on the mouth of the cave, which remain to this very day.
- Joshua takes Makkedah and utterly destroys it
Joshua takes Makkedah on that day, and strikes it with the edge of the sword, with its king. He utterly destroys it and all the souls who were in it, and leaves no one remaining. He does to the king of Makkedah as he had done to the king of Jericho.
- The LORD delivers Libnah and its king into the hand of Israel
Joshua passes from Makkedah, and all Israel with him, to Libnah, and fights against Libnah. The text goes on, “The LORD delivered it also, with its king, into the hand of Israel. He struck it with the edge of the sword, and all the souls who were in it. He left no one remaining in it. He did to its king as he had done to the king of Jericho.”
- Lachish taken on the second day, and Horam king of Gezer struck with his people
Joshua passes from Libnah, and all Israel with him, to Lachish, and encamps against it, and fights against it. The text goes on, “The LORD delivered Lachish into the hand of Israel. He took it on the second day, and struck it with the edge of the sword, with all the souls who were in it, according to all that he had done to Libnah.” Then Horam king of Gezer comes up to help Lachish; and Joshua strikes him and his people, until he has left him no one remaining.
- Eglon taken on that day, and all the souls in it utterly destroyed
Joshua passes from Lachish, and all Israel with him, to Eglon; and they encamp against it and fight against it. They take it on that day, and strike it with the edge of the sword. He utterly destroys all the souls who were in it that day, according to all that he had done to Lachish.
- Hebron struck with the edge of the sword, with its king and all its cities
Joshua goes up from Eglon, and all Israel with him, to Hebron; and they fight against it. They take it, and strike it with the edge of the sword, with its king and all its cities, and all the souls who were in it. He leaves no one remaining, according to all that he had done to Eglon; but he utterly destroys it, and all the souls who were in it.
- Debir taken, with its king and all its cities
Joshua returns, and all Israel with him, to Debir, and fights against it. He takes it, with its king and all its cities. They strike them with the edge of the sword, and utterly destroy all the souls who were in it. He leaves no one remaining. As he had done to Hebron, so he does to Debir, and to its king; as he had done also to Libnah, and to its king.
- Joshua strikes all the land and takes all these kings and their land at one time
so Joshua strikes all the land, the hill country, the South, the lowland, the slopes, and all their kings. He leaves no one remaining, but he utterly destroys all that breathed, as the LORD, the God of Israel, commanded. Joshua strikes them from Kadesh Barnea even to Gaza, and all the country of Goshen, even to Gibeon. Joshua takes all these kings and their land at one time because the LORD, the God of Israel, fought for Israel. Joshua returns, and all Israel with him, to the camp to Gilgal.
- Jabin king of Hazor sends to the kings, and they encamp together at the waters of Merom
when Jabin king of Hazor hears of it, he sends to Jobab king of Madon, to the king of Shimron, to the king of Achshaph, and to the kings who were on the north, in the hill country, in the Arabah south of Chinneroth, in the lowland, and in the heights of Dor on the west, to the Canaanite on the east and on the west, the Amorite, the Hittite, the Perizzite, the Jebusite in the hill country, and the Hivite under Hermon in the land of Mizpah. They go out, they and all their armies with them, many people, even as the sand that is on the seashore in multitude, with very many horses and chariots. All these kings meet together, and they come and encamp together at the waters of Merom, to fight with Israel.
- The sudden attack by the waters of Merom, and the chase to great Sidon
the LORD says to Joshua, “Don’t be afraid because of them; for tomorrow at this time, I will deliver them up all slain before Israel. You shall hamstring their horses and burn their chariots with fire.” So Joshua comes suddenly, with all the warriors, against them by the waters of Merom, and attacks them. The LORD delivers them into the hand of Israel, and they strike them, and chase them to great Sidon, and to Misrephoth Maim, and to the valley of Mizpah eastward; they strike them until they leave them no one remaining. Joshua does to them as the LORD told him: he hamstrings their horses and burns their chariots with fire.
- Hazor taken and burned, and all the cities of those kings captured
Joshua turns back at that time, takes Hazor, and strikes its king with the sword, for Hazor used to be the head of all those kingdoms. They strike all the souls who were in it with the edge of the sword, utterly destroying them; there is no one left who breathed. He burns Hazor with fire. Joshua captures all the cities of those kings, with their kings, strikes them with the edge of the sword, and utterly destroys them, as Moses the servant of the LORD commanded. But as for the cities that stood on their mounds, Israel burned none of them, except Hazor only, which Joshua burned. The children of Israel take all the plunder of these cities, with the livestock, as plunder for themselves; but every man they strike with the edge of the sword, until they have destroyed them, and they leave none who breathed. As the LORD commanded Moses his servant, so Moses commanded Joshua, and Joshua did so; he left nothing undone of all that the LORD commanded Moses.
- All that land captured, from Mount Halak to Baal Gad
so Joshua captures all that land, the hill country, all the South, all the land of Goshen, the lowland, the Arabah, the hill country of Israel, and the lowland of the same, from Mount Halak, that goes up to Seir, even to Baal Gad in the valley of Lebanon under Mount Hermon. He takes all their kings, strikes them, and puts them to death. Joshua made war a long time with all those kings. There was not a city that made peace with the children of Israel, except the Hivites, the inhabitants of Gibeon; the children of Israel took all in battle. For it was of the LORD to harden their hearts, to come against Israel in battle, that he might utterly destroy them, that they might have no favor, but that he might destroy them, as the LORD commanded Moses.
- The Anakim cut off from Hebron, Debir and Anab
Joshua comes at that time, and cuts off the Anakim from the hill country, from Hebron, from Debir, from Anab, and from all the hill country of Judah, and from all the hill country of Israel; Joshua utterly destroys them with their cities. There were none of the Anakim left in the land of the children of Israel; only in Gaza, in Gath, and in Ashdod did some remain.
- The whole land given for an inheritance by tribes, and rest from war
so Joshua takes the whole land, according to all that the LORD spoke to Moses, and Joshua gives it for an inheritance to Israel according to their divisions by their tribes. Then the land has rest from war.
- The kings struck beyond the Jordan toward the sunrise: Sihon and Og
the kings of the land whom the children of Israel struck, and whose land they possessed beyond the Jordan toward the sunrise, from the valley of the Arnon to Mount Hermon, and all the Arabah eastward, are Sihon king of the Amorites, who lived in Heshbon, and (12:4) “the border of Og king of Bashan, of the remnant of the Rephaim, who lived at Ashtaroth and at Edrei”. Sihon ruled from Aroer, which is on the edge of the valley of the Arnon, and the middle of the valley, and half Gilead, even to the river Jabbok, the border of the children of Ammon; and the Arabah to the sea of Chinneroth, eastward, and to the sea of the Arabah, even the Salt Sea, eastward, the way to Beth Jeshimoth; and on the south, under the slopes of Pisgah. Og ruled in Mount Hermon, and in Salecah, and in all Bashan, to the border of the Geshurites and the Maacathites, and half Gilead, the border of Sihon king of Heshbon. Moses the servant of the LORD and the children of Israel struck them, and Moses the servant of the LORD gave the land for a possession to the Reubenites, and the Gadites, and the half-tribe of Manasseh.
- The kings Joshua and the children of Israel struck beyond the Jordan westward
these are the kings of the land whom Joshua and the children of Israel struck beyond the Jordan westward, from Baal Gad in the valley of Lebanon even to Mount Halak, that goes up to Seir. The text goes on, “Joshua gave it to the tribes of Israel for a possession according to their divisions; in the hill country, and in the lowland, and in the Arabah, and in the slopes, and in the wilderness, and in the South; the Hittite, the Amorite, and the Canaanite, the Perizzite, the Hivite, and the Jebusite”, and names the kings: “the king of Jericho, one; the king of Ai, which is beside Bethel, one; the king of Jerusalem, one; the king of Hebron, one; the king of Jarmuth, one; the king of Lachish, one; the king of Eglon, one; the king of Gezer, one; the king of Debir, one; the king of Geder, one; the king of Hormah, one; the king of Arad, one; the king of Libnah, one; the king of Adullam, one; the king of Makkedah, one; the king of Bethel, one; the king of Tappuah, one; the king of Hepher, one; the king of Aphek, one; the king of Lassharon, one; the king of Madon, one; the king of Hazor, one; the king of Shimron Meron, one; the king of Achshaph, one; the king of Taanach, one; the king of Megiddo, one; the king of Kedesh, one; the king of Jokneam in Carmel, one; the king of Dor in the height of Dor, one; the king of Goiim in Gilgal, one; the king of Tirzah, one: all the kings thirty-one.” The Korean Revised Version sets Joshua’s giving of the land (12:7–8) in parentheses; the WEB has none.
- The LORD’s word to divide the land that remains for an inheritance
Joshua is old and well advanced in years. The LORD says to him, “You are old and advanced in years, and there remains yet very much land to be possessed. This is the land that still remains: all the regions of the Philistines, and all the Geshurites; from the Shihor, which is before Egypt, even to the border of Ekron northward, which is counted as Canaanite; the five lords of the Philistines; the Gazites, and the Ashdodites, the Ashkelonites, the Gittites, and the Ekronites; also the Avvim, on the south; all the land of the Canaanites, and Mearah that belongs to the Sidonians, to Aphek, to the border of the Amorites; and the land of the Gebalites, and all Lebanon, toward the sunrise, from Baal Gad under Mount Hermon to the entrance of Hamath; all the inhabitants of the hill country from Lebanon to Misrephoth Maim, even all the Sidonians. I will drive them out from before the children of Israel. Just allocate it to Israel for an inheritance, as I have commanded you. Now therefore divide this land for an inheritance to the nine tribes and the half-tribe of Manasseh.”
- The inheritance Moses the servant of the LORD gave beyond the Jordan eastward
the Reubenites and the Gadites received their inheritance, which Moses gave them, beyond the Jordan eastward, even as Moses the servant of the LORD gave them: from Aroer, that is on the edge of the valley of the Arnon, and the city that is in the middle of the valley, and all the plain of Medeba to Dibon; and all the cities of Sihon king of the Amorites, who reigned in Heshbon, to the border of the children of Ammon; and Gilead, and the border of the Geshurites and Maacathites, and all Mount Hermon, and all Bashan to Salecah; all the kingdom of Og in Bashan, who reigned in Ashtaroth and in Edrei (who was left of the remnant of the Rephaim); for Moses attacked these, and drove them out. Nevertheless the children of Israel didn’t drive out the Geshurites, nor the Maacathites: but Geshur and Maacath live within Israel to this day. WEB opens 13:8 with “With him”, where the Korean Revised Version names the half-tribe of Manasseh.
- No inheritance given to the tribe of Levi
“Only he gave no inheritance to the tribe of Levi. The offerings of the LORD, the God of Israel, made by fire are his inheritance, as he spoke to him.” WEB does not name the one who gave no inheritance, where the Korean Revised Version names Joshua.
- The inheritance Moses gave to the tribe of the children of Reuben
Moses gave to the tribe of the children of Reuben according to their families. Their border was from Aroer, that is on the edge of the valley of the Arnon, and the city that is in the middle of the valley, and all the plain by Medeba; Heshbon, and all its cities that are in the plain; Dibon, Bamoth Baal, Beth Baal Meon, Jahaz, Kedemoth, Mephaath, Kiriathaim, Sibmah, Zereth Shahar in the mount of the valley, Beth Peor, the slopes of Pisgah, Beth Jeshimoth, all the cities of the plain, and all the kingdom of Sihon king of the Amorites, who reigned in Heshbon, whom Moses struck with the chiefs of Midian, Evi, Rekem, Zur, Hur, and Reba, the princes of Sihon, who lived in the land. The children of Israel also killed Balaam the son of Beor, the soothsayer, with the sword, among the rest of their slain. The border of the children of Reuben was the bank of the Jordan. This was the inheritance of the children of Reuben according to their families, the cities and its villages. These verses give no number.
- The inheritance Moses gave to the children of Gad
Moses gave to the tribe of Gad, to the children of Gad, according to their families. Their border was Jazer, and all the cities of Gilead, and half the land of the children of Ammon, to Aroer that is near Rabbah; and from Heshbon to Ramath Mizpeh, and Betonim; and from Mahanaim to the border of Debir; and in the valley, Beth Haram, Beth Nimrah, Succoth, and Zaphon, the rest of the kingdom of Sihon king of Heshbon, the Jordan’s bank, to the uttermost part of the sea of Chinnereth beyond the Jordan eastward. This is the inheritance of the children of Gad according to their families, the cities and its villages. These verses give no number.
- The inheritance Moses gave to the half-tribe of Manasseh
Moses gave an inheritance to the half-tribe of Manasseh. It was for the half-tribe of the children of Manasseh according to their families. Their border was from Mahanaim, all Bashan, all the kingdom of Og king of Bashan, and all the villages of Jair, which are in Bashan, sixty cities. Half Gilead, Ashtaroth, and Edrei, the cities of the kingdom of Og in Bashan, were for the children of Machir the son of Manasseh, even for the half of the children of Machir according to their families. These verses give no number for all the cities; the sixty cities are the villages of Jair, which are in Bashan.
- The inheritances Moses distributed in the plains of Moab, and the tribe of Levi
These are the inheritances which Moses distributed in the plains of Moab, beyond the Jordan at Jericho, eastward. But Moses gave no inheritance to the tribe of Levi. The LORD, the God of Israel, is their inheritance, as he spoke to them.
- The inheritances in the land of Canaan distributed by lot
These are the inheritances which the children of Israel took in the land of Canaan, which Eleazar the priest, Joshua the son of Nun, and the heads of the fathers’ houses of the tribes of the children of Israel, distributed to them, by the lot of their inheritance, as the LORD commanded by Moses, for the nine tribes, and for the half-tribe. For Moses had given the inheritance of the two tribes and the half-tribe beyond the Jordan; but to the Levites he gave no inheritance among them. For the children of Joseph were two tribes, Manasseh and Ephraim. They gave no portion to the Levites in the land, except cities to dwell in, with their pasture lands for their livestock and for their property. The children of Israel did as the LORD commanded Moses, and they divided the land. WEB 14:4 does not say who gave no portion to the Levites; it says only “They”.
- Caleb’s request for the hill country of which the LORD spoke
then the children of Judah come near to Joshua in Gilgal. Caleb the son of Jephunneh the Kenizzite says to him, “You know the thing that the LORD spoke to Moses the man of God concerning me and concerning you in Kadesh Barnea. I was forty years old when Moses the servant of the LORD sent me from Kadesh Barnea to spy out the land. I brought him word again as it was in my heart. Nevertheless, my brothers who went up with me made the heart of the people melt; but I wholly followed the LORD my God. Moses swore on that day, saying, ‘Surely the land where you walked shall be an inheritance to you and to your children forever, because you have wholly followed the LORD my God.’ Now, behold, the LORD has kept me alive, as he spoke, these forty-five years, from the time that the LORD spoke this word to Moses, while Israel walked in the wilderness. Now, behold, I am eighty-five years old, today. As yet I am as strong today as I was in the day that Moses sent me. As my strength was then, even so is my strength now for war, to go out and to come in. Now therefore give me this hill country, of which the LORD spoke in that day; for you heard in that day how the Anakim were there, and great and fortified cities. It may be that the LORD will be with me, and I shall drive them out, as the LORD said.”
- Hebron, given by Joshua to Caleb for an inheritance
Joshua blesses Caleb the son of Jephunneh, and gives him Hebron for an inheritance. Therefore Hebron became the inheritance of Caleb the son of Jephunneh the Kenizzite to this day, because he followed the LORD, the God of Israel wholeheartedly. Now the name of Hebron before was Kiriath Arba, after the greatest man among the Anakim. Then the land had rest from war. Where WEB says “after the greatest man among the Anakim”, the Korean Revised Version says that Arba was the greatest man among the Anakim.
- The borders of the lot for the tribe of the children of Judah
The lot for the tribe of the children of Judah according to their families was to the border of Edom, even to the wilderness of Zin southward, at the uttermost part of the south. Their south border was from the uttermost part of the Salt Sea, from the bay that looks southward; and it went out southward of the ascent of Akrabbim, and passed along to Zin, and went up by the south of Kadesh Barnea, and passed along by Hezron, went up to Addar, and turned toward Karka; and it passed along to Azmon, went out at the brook of Egypt; and the border ended at the sea. 15:4 says, “This shall be your south border.” The east border was the Salt Sea, even to the end of the Jordan. The border of the north quarter was from the bay of the sea at the end of the Jordan. The border went up to Beth Hoglah, and passed along by the north of Beth Arabah; and the border went up to the stone of Bohan the son of Reuben. The border went up to Debir from the valley of Achor, and so northward, looking toward Gilgal, that faces the ascent of Adummim, which is on the south side of the river. The border passed along to the waters of En Shemesh, and ended at En Rogel. The border went up by the valley of the son of Hinnom to the side of the Jebusite (also called Jerusalem) southward; and the border went up to the top of the mountain that lies before the valley of Hinnom westward, which is at the farthest part of the valley of Rephaim northward. The border extended from the top of the mountain to the spring of the waters of Nephtoah, and went out to the cities of Mount Ephron; and the border extended to Baalah (also called Kiriath Jearim); and the border turned about from Baalah westward to Mount Seir, and passed along to the side of Mount Jearim (also called Chesalon) on the north, and went down to Beth Shemesh, and passed along by Timnah; and the border went out to the side of Ekron northward; and the border extended to Shikkeron, and passed along to Mount Baalah, and went out at Jabneel; and the goings out of the border were at the sea. The west border was to the shore of the great sea. This is the border of the children of Judah according to their families.
- Hebron given to Caleb, Kiriath Sepher taken by Othniel, and the springs Achsah asks for
“He gave to Caleb the son of Jephunneh a portion among the children of Judah, according to the commandment of the LORD to Joshua, even Kiriath Arba, named after the father of Anak (also called Hebron).” WEB does not say who gave it, where the Korean Revised Version names Joshua; and where WEB says “named after the father of Anak”, the Korean Revised Version says that Arba was the father of Anak. Caleb drives out the three sons of Anak: Sheshai, and Ahiman, and Talmai, the children of Anak. He goes up against the inhabitants of Debir: now the name of Debir before was Kiriath Sepher. Caleb says, “He who strikes Kiriath Sepher, and takes it, to him I will give Achsah my daughter as wife.” Othniel the son of Kenaz, the brother of Caleb, takes it, and Caleb gives him Achsah his daughter as wife. When she comes, she has him ask her father for a field. She gets off her donkey, and Caleb says, “What do you want?” She says, “Give me a blessing. Because you have set me in the land of the South, give me also springs of water.” So he gives her the upper springs and the lower springs.
- The inheritance of the children of Judah: twenty-nine cities toward the border of Edom in the South
This is the inheritance of the tribe of the children of Judah according to their families. The farthest cities of the tribe of the children of Judah toward the border of Edom in the South were Kabzeel, Eder, Jagur, Kinah, Dimonah, Adadah, Kedesh, Hazor, Ithnan, Ziph, Telem, Bealoth, Hazor Hadattah, Kerioth Hezron (also called Hazor), Amam, Shema, Moladah, Hazar Gaddah, Heshmon, Beth Pelet, Hazar Shual, Beersheba, Biziothiah, Baalah, Iim, Ezem, Eltolad, Chesil, Hormah, Ziklag, Madmannah, Sansannah, Lebaoth, Shilhim, Ain, and Rimmon. All the cities are twenty-nine, with their villages. The verses give thirty-six names, counting Hazor Hadattah and Kerioth Hezron (also called Hazor) once each.
- Fourteen cities of the children of Judah in the lowland
In the lowland, Eshtaol, Zorah, Ashnah, Zanoah, En Gannim, Tappuah, Enam, Jarmuth, Adullam, Socoh, Azekah, Shaaraim, Adithaim and Gederah (or Gederothaim); fourteen cities with their villages. WEB writes Gederah (or Gederothaim) as one city, and so names fourteen cities; the Korean Revised Version writes 그데라와 그데로다임, Gederah and Gederothaim, as two cities, and so names fifteen.
- Sixteen cities of the children of Judah in the lowland
Zenan, Hadashah, Migdal Gad, Dilean, Mizpah, Joktheel, Lachish, Bozkath, Eglon, Cabbon, Lahmam, Chitlish, Gederoth, Beth Dagon, Naamah, and Makkedah; sixteen cities with their villages.
- Nine cities of the children of Judah in the lowland
Libnah, Ether, Ashan, Iphtah, Ashnah, Nezib, Keilah, Achzib, and Mareshah; nine cities with their villages.
- Ekron, Ashdod and Gaza, with their towns and villages
Ekron, with its towns and its villages; from Ekron even to the sea, all that were by the side of Ashdod, with their villages. Ashdod, its towns and its villages; Gaza, its towns and its villages; to the brook of Egypt, and the great sea with its coastline. These verses give no number.
- Eleven cities of the children of Judah in the hill country
In the hill country, Shamir, Jattir, Socoh, Dannah, Kiriath Sannah (which is Debir), Anab, Eshtemoh, Anim, Goshen, Holon, and Giloh; eleven cities with their villages.
- Nine cities of the children of Judah in the hill country
Arab, Dumah, Eshan, Janim, Beth Tappuah, Aphekah, Humtah, Kiriath Arba (also called Hebron), and Zior; nine cities with their villages.
- Ten cities of the children of Judah in the hill country
Maon, Carmel, Ziph, Jutah, Jezreel, Jokdeam, Zanoah, Kain, Gibeah, and Timnah; ten cities with their villages.
- Six cities of the children of Judah in the hill country
Halhul, Beth Zur, Gedor, Maarath, Beth Anoth, and Eltekon; six cities with their villages.
- Two cities of the children of Judah in the hill country
Kiriath Baal (also called Kiriath Jearim), and Rabbah; two cities with their villages.
- Six cities of the children of Judah in the wilderness
In the wilderness, Beth Arabah, Middin, Secacah, Nibshan, the City of Salt, and En Gedi; six cities with their villages.
- The Jebusites of Jerusalem, whom the children of Judah could not drive out
As for the Jebusites, the inhabitants of Jerusalem, the children of Judah couldn’t drive them out; but the Jebusites live with the children of Judah at Jerusalem to this day.
- The border of the lot of the children of Joseph
The lot came out for the children of Joseph from the Jordan at Jericho, at the waters of Jericho on the east, even the wilderness, going up from Jericho through the hill country to Bethel. It went out from Bethel to Luz, and passed along to the border of the Archites to Ataroth; and it went down westward to the border of the Japhletites, to the border of Beth Horon the lower, and on to Gezer; and ended at the sea. The children of Joseph, Manasseh and Ephraim, took their inheritance. Where WEB reads “to the border of Beth Horon the lower, and on to Gezer” at 16:3, the Korean Revised Version reads 아래 벧 호론 곧 게셀에 미치고, joining the two names with 곧.
- The inheritance of the children of Ephraim according to their families
This was the border of the children of Ephraim according to their families. The border of their inheritance eastward was Ataroth Addar, to Beth Horon the upper. The border went out westward at Michmethath on the north. The border turned about eastward to Taanath Shiloh, and passed along it on the east of Janoah. It went down from Janoah to Ataroth, to Naarah, reached to Jericho, and went out at the Jordan. From Tappuah the border went along westward to the brook of Kanah; and ended at the sea. This is the inheritance of the tribe of the children of Ephraim according to their families; together with the cities which were set apart for the children of Ephraim in the middle of the inheritance of the children of Manasseh, all the cities with their villages.
- The Canaanites of Gezer, who were not driven out
they didn’t drive out the Canaanites who lived in Gezer; but the Canaanites dwell in the territory of Ephraim to this day, and have become servants to do forced labor. 16:10 calls them only “they.”
- The lot for the tribe of Manasseh
This was the lot for the tribe of Manasseh, for he was the firstborn of Joseph. As for Machir the firstborn of Manasseh, the father of Gilead, because he was a man of war, therefore he had Gilead and Bashan. So this was for the rest of the children of Manasseh according to their families: for the children of Abiezer, for the children of Helek, for the children of Asriel, for the children of Shechem, for the children of Hepher, and for the children of Shemida. These were the male children of Manasseh the son of Joseph according to their families.
- The inheritance of the daughters of Zelophehad
Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, had no sons, but daughters. These are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah. They came to Eleazar the priest, and to Joshua the son of Nun, and to the princes, saying, “The LORD commanded Moses to give us an inheritance among our brothers.” 17:4 goes on, “Therefore according to the commandment of the LORD he gave them an inheritance among the brothers of their father,” and does not say who “he” is; the Korean Revised Version names no giver there. Ten parts fell to Manasseh, in addition to the land of Gilead and Bashan, which is beyond the Jordan; because the daughters of Manasseh had an inheritance among his sons. The land of Gilead belonged to the rest of the sons of Manasseh.
- The border of the tribe of Manasseh
The border of Manasseh was from Asher to Michmethath, which is before Shechem. The border went along to the right hand, to the inhabitants of En Tappuah. The land of Tappuah belonged to Manasseh; but Tappuah on the border of Manasseh belonged to the children of Ephraim. The border went down to the brook of Kanah, southward of the brook. These cities belonged to Ephraim among the cities of Manasseh. The border of Manasseh was on the north side of the brook, and ended at the sea. Southward it was Ephraim’s, and northward it was Manasseh’s, and the sea was his border. They reached to Asher on the north, and to Issachar on the east.
- What Manasseh had in Issachar and in Asher, and the inhabitants not driven out
Manasseh had three heights in Issachar, in Asher Beth Shean and its towns, and Ibleam and its towns, and the inhabitants of Dor and its towns, and the inhabitants of Endor and its towns, and the inhabitants of Taanach and its towns, and the inhabitants of Megiddo and its towns. Yet the children of Manasseh couldn’t drive out the inhabitants of those cities; but the Canaanites would dwell in that land. When the children of Israel had grown strong, they put the Canaanites to forced labor, and didn’t utterly drive them out.
- Joshua tells the children of Joseph to clear the forest
The children of Joseph speak to Joshua, saying, “Why have you given me just one lot and one part for an inheritance, since we are a numerous people, because the LORD has blessed us so far?” Joshua says to them, “If you are a numerous people, go up to the forest, and clear land for yourself there in the land of the Perizzites and of the Rephaim, since the hill country of Ephraim is too narrow for you.” The children of Joseph say, “The hill country is not enough for us. All the Canaanites who dwell in the land of the valley have chariots of iron, both those who are in Beth Shean and its towns, and those who are in the valley of Jezreel.” Joshua speaks to the house of Joseph, that is, to Ephraim and to Manasseh, saying, “You are a numerous people, and have great power. You shall not have one lot only; but the hill country shall be yours. Although it is a forest, you shall cut it down, and it’s farthest extent shall be yours; for you shall drive out the Canaanites, though they have chariots of iron, and though they are strong.”
- The Tent of Meeting set up at Shiloh, and the seven tribes that had not yet divided their inheritance
The whole congregation of the children of Israel assembles together at Shiloh, and sets up the Tent of Meeting there. The land was subdued before them. Seven tribes remain among the children of Israel, which had not yet divided their inheritance.
- Joshua’s word to appoint three men from each tribe
Joshua says to the children of Israel, “How long will you neglect to go in to possess the land, which the LORD, the God of your fathers, has given you? Appoint for yourselves three men from each tribe. I will send them, and they shall arise, walk through the land, and describe it according to their inheritance; then they shall come to me. They shall divide it into seven portions. Judah shall live in his borders on the south, and the house of Joseph shall live in their borders on the north. You shall survey the land into seven parts, and bring the description here to me; and I will cast lots for you here before the LORD our God. However, the Levites have no portion among you; for the priesthood of the LORD is their inheritance. Gad, Reuben, and the half-tribe of Manasseh have received their inheritance east of the Jordan, which Moses the servant of the LORD gave them.”
- The land surveyed into seven portions in a book, and the lots cast in Shiloh
The men arise and go. Joshua commands those who go to survey the land, saying, “Go walk through the land, survey it, and come again to me. I will cast lots for you here before the LORD in Shiloh.” The men go and pass through the land, and survey it by cities into seven portions in a book. They come to Joshua to the camp at Shiloh. Joshua casts lots for them in Shiloh before the LORD. There Joshua divides the land to the children of Israel according to their divisions.
- The borders around the lot of the tribe of the children of Benjamin
The lot of the tribe of the children of Benjamin came up according to their families. The border of their lot went out between the children of Judah and the children of Joseph. Their border on the north quarter was from the Jordan. The border went up to the side of Jericho on the north, and went up through the hill country westward. It ended at the wilderness of Beth Aven. The border passed along from there to Luz, to the side of Luz (also called Bethel), southward. The border went down to Ataroth Addar, by the mountain that lies on the south of Beth Horon the lower. The border extended, and turned around on the west quarter southward, from the mountain that lies before Beth Horon southward; and ended at Kiriath Baal (also called Kiriath Jearim), a city of the children of Judah. This was the west quarter. The south quarter was from the farthest part of Kiriath Jearim. The border went out westward, and went out to the spring of the waters of Nephtoah. The border went down to the farthest part of the mountain that lies before the valley of the son of Hinnom, which is in the valley of Rephaim northward. It went down to the valley of Hinnom, to the side of the Jebusite southward, and went down to En Rogel. It extended northward, went out at En Shemesh, and went out to Geliloth, which is opposite the ascent of Adummim. It went down to the stone of Bohan the son of Reuben. It passed along to the side opposite the Arabah northward, and went down to the Arabah. The border passed along to the side of Beth Hoglah northward; and the border ended at the north bay of the Salt Sea, at the south end of the Jordan. This was the south border. The Jordan was its border on the east quarter. This was the inheritance of the children of Benjamin, by the borders around it, according to their families.
- Twelve cities of the children of Benjamin
Now the cities of the tribe of the children of Benjamin according to their families were Jericho, Beth Hoglah, Emek Keziz, Beth Arabah, Zemaraim, Bethel, Avvim, Parah, Ophrah, Chephar Ammoni, Ophni, and Geba; twelve cities with their villages.
- Fourteen cities of the children of Benjamin
Gibeon, Ramah, Beeroth, Mizpeh, Chephirah, Mozah, Rekem, Irpeel, Taralah, Zelah, Eleph, the Jebusite (also called Jerusalem), Gibeath, and Kiriath; fourteen cities with their villages. This is the inheritance of the children of Benjamin according to their families.
- Thirteen cities of the children of Simeon
The second lot came out for Simeon, even for the tribe of the children of Simeon according to their families. Their inheritance was in the middle of the inheritance of the children of Judah. They had for their inheritance Beersheba (or Sheba), Moladah, Hazar Shual, Balah, Ezem, Eltolad, Bethul, Hormah, Ziklag, Beth Marcaboth, Hazar Susah, Beth Lebaoth, and Sharuhen; thirteen cities with their villages.
- Four cities of the children of Simeon, and the villages around the cities
Ain, Rimmon, Ether, and Ashan; four cities with their villages; and all the villages that were around these cities to Baalath Beer, Ramah of the South. This is the inheritance of the tribe of the children of Simeon according to their families.
- The inheritance of the children of Simeon, out of the part of the children of Judah
Out of the part of the children of Judah was the inheritance of the children of Simeon; for the portion of the children of Judah was too much for them. Therefore the children of Simeon had inheritance in the middle of their inheritance.
- The border and the cities of the lot of the children of Zebulun
The third lot came up for the children of Zebulun according to their families. The border of their inheritance was to Sarid. Their border went up westward, even to Maralah, and reached to Dabbesheth. It reached to the brook that is before Jokneam. It turned from Sarid eastward toward the sunrise to the border of Chisloth Tabor. It went out to Daberath, and went up to Japhia. From there it passed along eastward to Gath Hepher, to Ethkazin; and it went out at Rimmon which stretches to Neah. The border turned around it on the north to Hannathon; and it ended at the valley of Iphtah El; Kattath, Nahalal, Shimron, Idalah, and Bethlehem: twelve cities with their villages. This is the inheritance of the children of Zebulun according to their families, these cities with their villages. 19:15 names five; with the twelve places named on the border of 19:10–14 (Sarid counted once, the valley of Iphtah El not counted), seventeen.
- The cities and the border of the lot of the children of Issachar
The fourth lot came out for Issachar, even for the children of Issachar according to their families. Their border was to Jezreel, Chesulloth, Shunem, Hapharaim, Shion, Anaharath, Rabbith, Kishion, Ebez, Remeth, Engannim, En Haddah, and Beth Pazzez. The border reached to Tabor, Shahazumah, and Beth Shemesh. Their border ended at the Jordan: sixteen cities with their villages. This is the inheritance of the tribe of the children of Issachar according to their families, the cities with their villages. 19:18–21 names thirteen; with the three places the border reaches in 19:22 (Tabor, Shahazumah, and Beth Shemesh), sixteen.
- The cities and the border of the lot of the tribe of the children of Asher
The fifth lot came out for the tribe of the children of Asher according to their families. Their border was Helkath, Hali, Beten, Achshaph, Allammelech, Amad, Mishal. It reached to Carmel westward, and to Shihorlibnath. It turned toward the sunrise to Beth Dagon, and reached to Zebulun, and to the valley of Iphtah El northward to Beth Emek and Neiel. It went out to Cabul on the left hand, and Ebron, Rehob, Hammon, and Kanah, even to great Sidon. The border turned to Ramah, to the fortified city of Tyre; and the border turned to Hosah. It ended at the sea by the region of Achzib; Ummah also, and Aphek, and Rehob: twenty-two cities with their villages. This is the inheritance of the tribe of the children of Asher according to their families, these cities with their villages. The list sentences (19:25–26 and 19:30) name ten; with the fifteen places named on the border of 19:26–29 (the valley of Iphtah El and Zebulun not counted), twenty-five.
- The border and the fortified cities of the lot of the children of Naphtali
The sixth lot came out for the children of Naphtali, even for the children of Naphtali according to their families. Their border was from Heleph, from the oak in Zaanannim, Adami-nekeb, and Jabneel, to Lakkum. It ended at the Jordan. The border turned westward to Aznoth Tabor, and went out from there to Hukkok. It reached to Zebulun on the south, and reached to Asher on the west, and to Judah at the Jordan toward the sunrise. The fortified cities were Ziddim, Zer, Hammath, Rakkath, Chinnereth, Adamah, Ramah, Hazor, Kedesh, Edrei, En Hazor, Iron, Migdal El, Horem, Beth Anath, and Beth Shemesh; nineteen cities with their villages. This is the inheritance of the tribe of the children of Naphtali according to their families, the cities with their villages. 19:35–38 names sixteen fortified cities; with the seven places named on the border of 19:33–34 (the Jordan, Zebulun, Asher, and Judah not counted), twenty-three.
- The border of the inheritance of the tribe of the children of Dan
The seventh lot came out for the tribe of the children of Dan according to their families. The border of their inheritance was Zorah, Eshtaol, Irshemesh, Shaalabbin, Aijalon, Ithlah, Elon, Timnah, Ekron, Eltekeh, Gibbethon, Baalath, Jehud, Bene Berak, Gath Rimmon, Me Jarkon, and Rakkon, with the border opposite Joppa. These verses give no number.
- Leshem, which the children of Dan took and called Dan
“The border of the children of Dan went out beyond them; for the children of Dan went up and fought against Leshem, and took it, and struck it with the edge of the sword, and possessed it, and lived therein, and called Leshem, Dan, after the name of Dan their forefather.” At 19:48 the text adds, “This is the inheritance of the tribe of the children of Dan according to their families, these cities with their villages.”
- Timnathserah in the hill country of Ephraim, given to Joshua for an inheritance
When they have finished distributing the land for inheritance by its borders, the children of Israel give an inheritance to Joshua the son of Nun among them. According to the LORD’s commandment, they give him the city which he asked, even Timnathserah in the hill country of Ephraim; and he builds the city, and lives there. Where WEB says “he” at 19:50, the Korean Revised Version names Joshua.
- The dividing of the land finished in Shiloh
These are the inheritances, which Eleazar the priest, Joshua the son of Nun, and the heads of the fathers’ houses of the tribes of the children of Israel, distributed for inheritance by lot in Shiloh before the LORD, at the door of the Tent of Meeting. So they finished dividing the land.
- The LORD’s word that the cities of refuge be assigned
the LORD says to Joshua, “Speak to the children of Israel, saying, ‘Assign the cities of refuge, of which I spoke to you by Moses, that the man slayer who kills any person accidentally or unintentionally may flee there. They shall be to you for a refuge from the avenger of blood. He shall flee to one of those cities, and shall stand at the entrance of the gate of the city, and declare his case in the ears of the elders of that city. They shall take him into the city with them, and give him a place, that he may live among them. If the avenger of blood pursues him, then they shall not deliver up the man slayer into his hand; because he struck his neighbor unintentionally, and didn’t hate him before. He shall dwell in that city until he stands before the congregation for judgment, until the death of the high priest that shall be in those days. Then the man slayer shall return, and come to his own city, and to his own house, to the city he fled from.’”
- The cities of refuge set apart and assigned
they set apart Kedesh in Galilee in the hill country of Naphtali, Shechem in the hill country of Ephraim, and Kiriath Arba (also called Hebron) in the hill country of Judah. Beyond the Jordan at Jericho eastward, they assigned Bezer in the wilderness in the plain out of the tribe of Reuben, Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh. These were the appointed cities for all the children of Israel, and for the alien who lives among them, that whoever kills any person unintentionally might flee there, and not die by the hand of the avenger of blood, until he stands trial before the congregation. 20:7 calls them only “they.”
- The heads of the Levites come near to Eleazar and Joshua
then the heads of fathers’ houses of the Levites come near to Eleazar the priest, and to Joshua the son of Nun, and to the heads of fathers’ houses of the tribes of the children of Israel. They speak to them at Shiloh in the land of Canaan, saying, “The LORD commanded through Moses to give us cities to dwell in, with their pasture lands for our livestock.” The children of Israel give to the Levites out of their inheritance, according to the commandment of the LORD, these cities with their pasture lands.
- The cities given to the Levites by lot, family by family
The lot came out for the families of the Kohathites. The children of Aaron the priest, who were of the Levites, had thirteen cities by lot out of the tribe of Judah, out of the tribe of the Simeonites, and out of the tribe of Benjamin. The rest of the children of Kohath had ten cities by lot out of the families of the tribe of Ephraim, out of the tribe of Dan, and out of the half-tribe of Manasseh. The children of Gershon had thirteen cities by lot out of the families of the tribe of Issachar, out of the tribe of Asher, out of the tribe of Naphtali, and out of the half-tribe of Manasseh in Bashan. The children of Merari according to their families had twelve cities out of the tribe of Reuben, out of the tribe of Gad, and out of the tribe of Zebulun. The children of Israel gave these cities with their pasture lands by lot to the Levites, as the LORD commanded by Moses.
- Thirteen cities of the children of Aaron the priest
“They gave out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, these cities which are mentioned by name: and they were for the children of Aaron, of the families of the Kohathites, who were of the children of Levi; for theirs was the first lot. They gave them Kiriath Arba, named after the father of Anak (also called Hebron), in the hill country of Judah, with its pasture lands around it. But they gave the fields of the city and its villages to Caleb the son of Jephunneh for his possession. To the children of Aaron the priest they gave Hebron with its pasture lands, the city of refuge for the man slayer, Libnah with its pasture lands, Jattir with its pasture lands, Eshtemoa with its pasture lands, Holon with its pasture lands, Debir with its pasture lands, Ain with its pasture lands, Juttah with its pasture lands, and Beth Shemesh with its pasture lands: nine cities out of those two tribes. Out of the tribe of Benjamin, Gibeon with its pasture lands, Geba with its pasture lands, Anathoth with its pasture lands, and Almon with its pasture lands: four cities. All the cities of the children of Aaron, the priests, were thirteen cities with their pasture lands.” Where WEB says “named after the father of Anak” (21:11), the Korean Revised Version names him: 아낙의 아비 아르바의 성읍, the city of Arba the father of Anak.
- Ten cities of the rest of the children of Kohath
“The families of the children of Kohath, the Levites, even the rest of the children of Kohath, had the cities of their lot out of the tribe of Ephraim. They gave them Shechem with its pasture lands in the hill country of Ephraim, the city of refuge for the man slayer, and Gezer with its pasture lands, Kibzaim with its pasture lands, and Beth Horon with its pasture lands: four cities. Out of the tribe of Dan, Elteke with its pasture lands, Gibbethon with its pasture lands, Aijalon with its pasture lands, Gath Rimmon with its pasture lands: four cities. Out of the half-tribe of Manasseh, Taanach with its pasture lands, and Gath Rimmon with its pasture lands: two cities. All the cities of the families of the rest of the children of Kohath were ten with their pasture lands.”
- Thirteen cities of the children of Gershon
“They gave to the children of Gershon, of the families of the Levites, out of the half-tribe of Manasseh Golan in Bashan with its pasture lands, the city of refuge for the man slayer, and Be Eshterah with its pasture lands: two cities. Out of the tribe of Issachar, Kishion with its pasture lands, Daberath with its pasture lands, Jarmuth with its pasture lands, En Gannim with its pasture lands: four cities. Out of the tribe of Asher, Mishal with its pasture lands, Abdon with its pasture lands, Helkath with its pasture lands, and Rehob with its pasture lands: four cities. Out of the tribe of Naphtali, Kedesh in Galilee with its pasture lands, the city of refuge for the man slayer, Hammothdor with its pasture lands, and Kartan with its pasture lands: three cities. All the cities of the Gershonites according to their families were thirteen cities with their pasture lands.”
- Twelve cities of the children of Merari
“To the families of the children of Merari, the rest of the Levites, out of the tribe of Zebulun, Jokneam with its pasture lands, Kartah with its pasture lands, Dimnah with its pasture lands, and Nahalal with its pasture lands: four cities. Out of the tribe of Reuben, Bezer with its pasture lands, Jahaz with its pasture lands, Kedemoth with its pasture lands, and Mephaath with its pasture lands: four cities. Out of the tribe of Gad, Ramoth in Gilead with its pasture lands, the city of refuge for the man slayer, and Mahanaim with its pasture lands, Heshbon with its pasture lands, Jazer with its pasture lands: four cities in all. All these were the cities of the children of Merari according to their families, even the rest of the families of the Levites. Their lot was twelve cities.”
- The forty-eight cities the Levites had among the possessions of the children of Israel
All the cities of the Levites among the possessions of the children of Israel were forty-eight cities with their pasture lands. Each of these cities included their pasture lands around them. It was this way with all these cities.
- Every good thing the LORD spoke to Israel comes to pass
So the LORD gave to Israel all the land which he swore to give to their fathers. They possessed it, and lived in it. The LORD gave them rest all around, according to all that he swore to their fathers. Not a man of all their enemies stood before them. The LORD delivered all their enemies into their hand. Nothing failed of any good thing which the LORD had spoken to the house of Israel. All came to pass.
- Joshua calls the Reubenites, the Gadites and the half-tribe of Manasseh, blesses them and sends them away to their tents
Then Joshua calls the Reubenites, the Gadites, and the half-tribe of Manasseh, and says to them, “You have kept all that Moses the servant of the LORD commanded you, and have listened to my voice in all that I commanded you. You have not left your brothers these many days to this day, but have performed the duty of the commandment of the LORD your God. Now the LORD your God has given rest to your brothers, as he spoke to them. Therefore now return and go to your tents, to the land of your possession, which Moses the servant of the LORD gave you beyond the Jordan. Only take diligent heed to do the commandment and the law which Moses the servant of the LORD commanded you, to love the LORD your God, to walk in all his ways, to keep his commandments, to hold fast to him, and to serve him with all your heart and with all your soul.” So Joshua blesses them, and sends them away; and they go to their tents.
- The word to divide the plunder with their brothers, and the children of Reuben, of Gad and the half-tribe of Manasseh departing from Shiloh to Gilead
Now to the one half-tribe of Manasseh Moses had given inheritance in Bashan; but Joshua gave to the other half among their brothers beyond the Jordan westward. When Joshua sends them away to their tents, he blesses them, and speaks to them, saying, “Return with much wealth to your tents, with very much livestock, with silver, with gold, with bronze, with iron, and with very much clothing. Divide the plunder of your enemies with your brothers.” The children of Reuben and the children of Gad and the half-tribe of Manasseh return, and depart from the children of Israel out of Shiloh, which is in the land of Canaan, to go to the land of Gilead, to the land of their possession, which they owned, according to the commandment of the LORD by Moses.
- A great altar built by the Jordan, and the whole congregation of the children of Israel gathered at Shiloh
When they come to the region near the Jordan, that is in the land of Canaan, the children of Reuben and the children of Gad and the half-tribe of Manasseh build an altar there by the Jordan, a great altar to look at. The children of Israel hear this, “Behold, the children of Reuben and the children of Gad and the half-tribe of Manasseh have built an altar along the border of the land of Canaan, in the region around the Jordan, on the side that belongs to the children of Israel.” When the children of Israel hear of it, the whole congregation of the children of Israel gather themselves together at Shiloh, to go up against them to war. At 22:10 the Korean Revised Version names the children of Reuben and the half-tribe of Manasseh, without the children of Gad.
- Phinehas and ten princes bring the word of the whole congregation of the LORD to the land of Gilead
The children of Israel send to the children of Reuben, and to the children of Gad, and to the half-tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest. With him are ten princes, one prince of a fathers’ house for each of the tribes of Israel; and they are each head of their fathers’ houses among the thousands of Israel. They come to the children of Reuben, and to the children of Gad, and to the half-tribe of Manasseh, to the land of Gilead, and they speak with them, saying, “The whole congregation of the LORD says, ‘What trespass is this that you have committed against the God of Israel, to turn away today from following the LORD, in that you have built yourselves an altar, to rebel today against the LORD? Is the iniquity of Peor too little for us, from which we have not cleansed ourselves to this day, although there came a plague on the congregation of the LORD, that you must turn away today from following the LORD? It will be, since you rebel today against the LORD, that tomorrow he will be angry with the whole congregation of Israel. However, if the land of your possession is unclean, then pass over to the land of the possession of the LORD, in which the LORD’s tabernacle dwells, and take possession among us; but don’t rebel against the LORD, nor rebel against us, in building an altar other than the LORD our God’s altar. Didn’t Achan the son of Zerah commit a trespass in the devoted thing, and wrath fell on all the congregation of Israel? That man didn’t perish alone in his iniquity.’”
- The answer of the children of Reuben, of Gad and the half-tribe of Manasseh: the altar is not for burnt offering but a witness
Then the children of Reuben and the children of Gad and the half-tribe of Manasseh answer, and speak to the heads of the thousands of Israel, “The Mighty One, God, the LORD, the Mighty One, God, the LORD, he knows; and Israel shall know: if it was in rebellion, or if in trespass against the LORD (don’t save us today), that we have built us an altar to turn away from following the LORD; or if to offer burnt offering or meal offering, or if to offer sacrifices of peace offerings, let the LORD himself require it. If we have not out of concern done this, and for a reason, saying, ‘In time to come your children might speak to our children, saying, “What have you to do with the LORD, the God of Israel? For the LORD has made the Jordan a border between us and you, you children of Reuben and children of Gad. You have no portion in the LORD.”’ So your children might make our children cease from fearing the LORD. Therefore we said, ‘Let’s now prepare to build ourselves an altar, not for burnt offering, nor for sacrifice; but it will be a witness between us and you, and between our generations after us, that we may perform the service of the LORD before him with our burnt offerings, with our sacrifices, and with our peace offerings;’ that your children may not tell our children in time to come, ‘You have no portion in the LORD.’ Therefore we said, ‘It shall be, when they tell us or our generations this in time to come, that we shall say, “Behold the pattern of the LORD’s altar, which our fathers made, not for burnt offering, nor for sacrifice; but it is a witness between us and you.”’ Far be it from us that we should rebel against the LORD, and turn away today from following the LORD, to build an altar for burnt offering, for meal offering, or for sacrifice, besides the LORD our God’s altar that is before his tabernacle!”
- The answer pleases Phinehas and the princes, and the children of Reuben and of Gad name the altar
When Phinehas the priest, and the princes of the congregation, even the heads of the thousands of Israel that were with him, hear the words that the children of Reuben and the children of Gad and the children of Manasseh spoke, it pleases them well. Phinehas the son of Eleazar the priest says to the children of Reuben, to the children of Gad, and to the children of Manasseh, “Today we know that the LORD is among us, because you have not committed this trespass against the LORD. Now you have delivered the children of Israel out of the LORD’s hand.” Phinehas the son of Eleazar the priest, and the princes, return from the children of Reuben, and from the children of Gad, out of the land of Gilead, to the land of Canaan, to the children of Israel, and bring them word again. The thing pleases the children of Israel; and the children of Israel bless God, and speak no more of going up against them to war, to destroy the land in which the children of Reuben and the children of Gad lived. The children of Reuben and the children of Gad name the altar “A Witness Between Us that the LORD is God.” The Korean Revised Version names the altar 엣, and gives these words after the name.
- Joshua, old and well advanced in years, calls for all Israel and speaks to them
After many days, when the LORD had given rest to Israel from their enemies all around, and Joshua was old and well advanced in years, Joshua calls for all Israel, for their elders and for their heads, and for their judges and for their officers, and says to them, “I am old and well advanced in years. You have seen all that the LORD your God has done to all these nations because of you; for it is the LORD your God who has fought for you. Behold, I have allotted to you these nations that remain, to be an inheritance for your tribes, from the Jordan, with all the nations that I have cut off, even to the great sea toward the going down of the sun. The LORD your God will thrust them out from before you, and drive them from out of your sight. You shall possess their land, as the LORD your God spoke to you.”
- The word to keep and do all that is written in the book of the law of Moses
he goes on, “Therefore be very courageous to keep and to do all that is written in the book of the law of Moses, that you not turn away from it to the right hand or to the left; that you not come among these nations, these that remain among you; neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor bow down yourselves to them; but hold fast to the LORD your God, as you have done to this day. For the LORD has driven great and strong nations out from before you. But as for you, no man has stood before you to this day. One man of you shall chase a thousand; for it is the LORD your God who fights for you, as he spoke to you. Take good heed therefore to yourselves, that you love the LORD your God.”
- The warning that if Israel holds fast to the nations that remain and marries among them, those nations will be a snare and a trap
he goes on, “But if you do at all go back, and hold fast to the remnant of these nations, even these who remain among you, and make marriages with them, and go in to them, and they to you; know for a certainty that the LORD your God will no longer drive these nations from out of your sight; but they shall be a snare and a trap to you, a scourge in your sides, and thorns in your eyes, until you perish from off this good land which the LORD your God has given you.”
- The warning that, as all the good things have come, so the LORD will bring all the evil things
he goes on, “Behold, today I am going the way of all the earth. You know in all your hearts and in all your souls that not one thing has failed of all the good things which the LORD your God spoke concerning you. All have happened to you. Not one thing has failed of it. It shall happen that as all the good things have come on you of which the LORD your God spoke to you, so the LORD will bring on you all the evil things, until he has destroyed you from off this good land which the LORD your God has given you, when you disobey the covenant of the LORD your God, which he commanded you, and go and serve other gods, and bow down yourselves to them. Then the LORD’s anger will be kindled against you, and you will perish quickly from off the good land which he has given to you.”
- The LORD’s word that Joshua tells Israel gathered at Shechem
Joshua gathers all the tribes of Israel to Shechem, and calls for the elders of Israel, for their heads, for their judges, and for their officers; and they present themselves before God. Joshua says to all the people, “The LORD, the God of Israel, says, ‘Your fathers lived of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor. They served other gods. I took your father Abraham from beyond the River, and led him throughout all the land of Canaan, and multiplied his offspring, and gave him Isaac. I gave to Isaac Jacob and Esau: and I gave to Esau Mount Seir, to possess it. Jacob and his children went down into Egypt. I sent Moses and Aaron, and I plagued Egypt, according to that which I did among them: and afterward I brought you out. I brought your fathers out of Egypt: and you came to the sea. The Egyptians pursued your fathers with chariots and with horsemen to the Red Sea. When they cried out to the LORD, he put darkness between you and the Egyptians, and brought the sea on them, and covered them; and your eyes saw what I did in Egypt. You lived in the wilderness many days. I brought you into the land of the Amorites, that lived beyond the Jordan. They fought with you, and I gave them into your hand. You possessed their land, and I destroyed them from before you. Then Balak the son of Zippor, king of Moab, arose and fought against Israel. He sent and called Balaam the son of Beor to curse you, but I would not listen to Balaam; therefore he blessed you still. So I delivered you out of his hand. You went over the Jordan, and came to Jericho. The men of Jericho fought against you, the Amorite, the Perizzite, the Canaanite, the Hittite, the Girgashite, the Hivite, and the Jebusite; and I delivered them into your hand. I sent the hornet before you, which drove them out from before you, even the two kings of the Amorites; not with your sword, nor with your bow. I gave you a land on which you had not labored, and cities which you didn’t build, and you live in them. You eat of vineyards and olive groves which you didn’t plant.’”
- Joshua’s word to choose today whom to serve, and the people’s answers
Joshua goes on, “Now therefore fear the LORD, and serve him in sincerity and in truth. Put away the gods which your fathers served beyond the River, in Egypt; and serve the LORD. If it seems evil to you to serve the LORD, choose today whom you will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land you dwell; but as for me and my house, we will serve the LORD.” The people answer, “Far be it from us that we should forsake the LORD, to serve other gods; for it is the LORD our God who brought us and our fathers up out of the land of Egypt, from the house of bondage, and who did those great signs in our sight, and preserved us in all the way in which we went, and among all the peoples through the middle of whom we passed. The LORD drove out from before us all the peoples, even the Amorites who lived in the land. Therefore we also will serve the LORD; for he is our God.” Joshua says to the people, “You can’t serve the LORD, for he is a holy God. He is a jealous God. He will not forgive your disobedience nor your sins. If you forsake the LORD, and serve foreign gods, then he will turn and do you evil, and consume you, after he has done you good.” The people say to Joshua, “No, but we will serve the LORD.” Joshua says to the people, “You are witnesses against yourselves that you have chosen the LORD yourselves, to serve him.” They say, “We are witnesses.” “Now therefore put away the foreign gods which are among you, and incline your heart to the LORD, the God of Israel.” The people say to Joshua, “We will serve the LORD our God, and we will listen to his voice.” The WEB does not name the speaker of 24:23; the Korean Revised Version names Joshua.
- Joshua makes a covenant at Shechem and sets up a great stone as a witness
Joshua makes a covenant with the people that day, and makes for them a statute and an ordinance in Shechem. Joshua writes these words in the book of the law of God; and he takes a great stone, and sets it up there under the oak that was by the sanctuary of the LORD. Joshua says to all the people, “Behold, this stone shall be a witness against us, for it has heard all the LORD’s words which he spoke to us. It shall be therefore a witness against you, lest you deny your God.” So Joshua sends the people away, each to his own inheritance.
- Joshua the servant of the LORD dies at one hundred ten and is buried in Timnathserah
After these things, Joshua the son of Nun, the servant of the LORD, dies, being one hundred ten years old. They bury him in the border of his inheritance in Timnathserah, which is in the hill country of Ephraim, on the north of the mountain of Gaash. Israel served the LORD all the days of Joshua, and all the days of the elders who outlived Joshua, and had known all the work of the LORD, that he had worked for Israel.
- The bones of Joseph, brought up out of Egypt, are buried in Shechem
the text says, “They buried the bones of Joseph, which the children of Israel brought up out of Egypt, in Shechem, in the parcel of ground which Jacob bought from the sons of Hamor the father of Shechem for a hundred pieces of silver. They became the inheritance of the children of Joseph.” Where the WEB reads silver, the Korean Revised Version reads 금 일백개, a hundred pieces of gold.
- Eleazar the son of Aaron dies and is buried in the hill of Phinehas his son
Eleazar the son of Aaron dies, and they bury him “in the hill of Phinehas his son, which was given him in the hill country of Ephraim.”
Judges
- The children of Israel ask the LORD who should go up first against the Canaanites
After the death of Joshua, the children of Israel ask of the LORD, saying, “Who should go up for us first against the Canaanites, to fight against them?” The LORD says, “Judah shall go up. Behold, I have delivered the land into his hand.”
- Adoni-Bezek, found in Bezek, pursued and caught, and his thumbs and big toes cut off
Judah says to Simeon his brother, “Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with you into your lot.” So Simeon goes with him. Judah goes up, and the LORD delivers the Canaanites and the Perizzites into their hand. They strike ten thousand men in Bezek. They find Adoni-Bezek in Bezek, and they fight against him. They strike the Canaanites and the Perizzites. But Adoni-Bezek flees. They pursue him, catch him, and cut off his thumbs and his big toes. Adoni-Bezek says, “Seventy kings, having their thumbs and their big toes cut off, scavenged under my table. As I have done, so God has done to me.” They bring him to Jerusalem, and he dies there.
- The children of Judah take Jerusalem and set the city on fire
The children of Judah fight against Jerusalem, take it, strike it with the edge of the sword, and set the city on fire.
- Judah goes against the Canaanites in Hebron and strikes Sheshai, Ahiman and Talmai
After that, the children of Judah go down to fight against the Canaanites who lived in the hill country, and in the South, and in the lowland. Judah goes against the Canaanites who lived in Hebron. (The name of Hebron before that was Kiriath Arba.) They strike Sheshai, Ahiman, and Talmai.
- Othniel, who takes Kiriath Sepher, and Achsah, who asks for springs of water
1:11 reads, “From there he went against the inhabitants of Debir. (The name of Debir before that was Kiriath Sepher.)” Caleb says, “I will give Achsah my daughter as wife to the man who strikes Kiriath Sepher, and takes it.” Othniel the son of Kenaz, Caleb’s younger brother, takes it, so Caleb gives him Achsah his daughter as his wife. When she comes, she gets him to ask her father for a field. She gets off her donkey; and Caleb says to her, “What would you like?” She says to him, “Give me a blessing; because you have set me in the land of the South, give me also springs of water.” Then Caleb gives her the upper springs and the lower springs. The Korean Revised Version names no speaker at 1:15.
- The children of the Kenite, Moses’ brother-in-law, go up with the children of Judah
The children of the Kenite, Moses’ brother-in-law, go up out of the city of palm trees with the children of Judah into the wilderness of Judah, which is in the south of Arad; and they go and live with the people. The Korean Revised Version reads 모세의 장인은 겐 사람이라: Moses’ father-in-law was a Kenite.
- Zephath, which Judah and Simeon utterly destroy, and the name of the city, Hormah
Judah goes with Simeon his brother, and they strike the Canaanites who inhabited Zephath, and utterly destroy it. The text adds, “The name of the city was called Hormah.”
- Judah takes Gaza, Ashkelon and Ekron; the chariots of iron in the valley
Also Judah takes Gaza with its border, and Ashkelon with its border, and Ekron with its border. 1:19 reads, “The LORD was with Judah, and drove out the inhabitants of the hill country; for he could not drive out the inhabitants of the valley, because they had chariots of iron.” The Korean Revised Version reads 여호와께서 유다와 함께 하신 고로 그가 산지 거민을 쫓아내었으나: because the LORD was with Judah, he drove out the inhabitants of the hill country.
- Hebron given to Caleb, as Moses had said
They give Hebron to Caleb, as Moses had said, and Caleb drives the three sons of Anak out of there.
- The Jebusites of Jerusalem, whom the children of Benjamin didn’t drive out
The children of Benjamin didn’t drive out the Jebusites who inhabited Jerusalem, but the Jebusites dwell with the children of Benjamin in Jerusalem to this day.
- The house of Joseph strikes Bethel and lets go the man who showed the entrance
The house of Joseph also goes up against Bethel, and the LORD is with them. The house of Joseph sends to spy out Bethel. (The name of the city before that was Luz.) The watchers see a man come out of the city, and they say to him, “Please show us the entrance into the city, and we will deal kindly with you.” He shows them the entrance into the city, and they strike the city with the edge of the sword; but they let the man and all his family go. The man goes into the land of the Hittites, builds a city, and calls its name Luz, which is its name to this day.
- The inhabitants whom Manasseh didn’t drive out, and the Canaanites put to forced labor
Manasseh didn’t drive out the inhabitants of Beth Shean and its towns, nor Taanach and its towns, nor the inhabitants of Dor and its towns, nor the inhabitants of Ibleam and its towns, nor the inhabitants of Megiddo and its towns; but the Canaanites would dwell in that land. When Israel had grown strong, they put the Canaanites to forced labor, and didn’t utterly drive them out.
- The Canaanites in Gezer, whom Ephraim didn’t drive out
Ephraim didn’t drive out the Canaanites who lived in Gezer, but the Canaanites lived in Gezer among them.
- The inhabitants of Kitron and Nahalol, whom Zebulun didn’t drive out
Zebulun didn’t drive out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites lived among them, and became subject to forced labor.
- The inhabitants whom Asher didn’t drive out
Asher didn’t drive out the inhabitants of Acco, nor the inhabitants of Sidon, nor of Ahlab, nor of Achzib, nor of Helbah, nor of Aphik, nor of Rehob; but the Asherites lived among the Canaanites, the inhabitants of the land, for they didn’t drive them out.
- The inhabitants of Beth Shemesh and Beth Anath, whom Naphtali didn’t drive out
Naphtali didn’t drive out the inhabitants of Beth Shemesh, nor the inhabitants of Beth Anath; but he lived among the Canaanites, the inhabitants of the land. Nevertheless the inhabitants of Beth Shemesh and of Beth Anath became subject to forced labor.
- The Amorites, who force the children of Dan into the hill country, and their border
The Amorites forced the children of Dan into the hill country, for they would not allow them to come down to the valley; but the Amorites would dwell in Mount Heres, in Aijalon, and in Shaalbim. Yet the hand of the house of Joseph prevailed, so that they became subject to forced labor. The border of the Amorites was from the ascent of Akrabbim, from the rock, and upward.
- The LORD’s angel comes up from Gilgal to Bochim, and the people lift up their voice and weep
The LORD’s angel comes up from Gilgal to Bochim. The angel says, “I brought you out of Egypt, and have brought you to the land which I swore to give your fathers. I said, ‘I will never break my covenant with you. You shall make no covenant with the inhabitants of this land. You shall break down their altars.’ But you have not listened to my voice. Why have you done this? Therefore I also said, ‘I will not drive them out from before you; but they shall be in your sides, and their gods will be a snare to you.’” When the LORD’s angel speaks these words to all the children of Israel, the people lift up their voice and weep. They call the name of that place Bochim, and they sacrifice there to the LORD.
- The death of Joshua the servant of the LORD, and another generation who didn’t know the LORD
Now when Joshua had sent the people away, the children of Israel each went to his inheritance to possess the land. The people served the LORD all the days of Joshua, and all the days of the elders who outlived Joshua, who had seen all the great work of the LORD that he had worked for Israel. Joshua the son of Nun, the servant of the LORD, died, being one hundred ten years old. They buried him in the border of his inheritance in Timnath Heres, in the hill country of Ephraim, on the north of the mountain of Gaash. After all that generation were gathered to their fathers, another generation arose after them who didn’t know the LORD, nor the work which he had done for Israel. The Korean Revised Version opens 2:6 with 전에, before.
- The children of Israel serve the Baals, and the LORD’s anger burns against Israel
The children of Israel did that which was evil in the LORD’s sight, and served the Baals. They abandoned the LORD, the God of their fathers, who brought them out of the land of Egypt, and followed other gods, of the gods of the peoples who were around them, and bowed themselves down to them; and they provoked the LORD to anger. They abandoned the LORD, and served Baal and the Ashtaroth. The LORD’s anger burned against Israel, and he delivered them into the hands of raiders who plundered them. He sold them into the hands of their enemies all around, so that they could no longer stand before their enemies. Wherever they went out, the LORD’s hand was against them for evil, as the LORD had spoken, and as the LORD had sworn to them; and they were very distressed.
- The judges the LORD raised up, and the turning back when the judge was dead
The LORD raised up judges, who saved them out of the hand of those who plundered them. Yet they didn’t listen to their judges; for they prostituted themselves to other gods, and bowed themselves down to them. They quickly turned away from the way in which their fathers walked, obeying the LORD’s commandments. They didn’t do so. When the LORD raised up judges for them, then the LORD was with the judge, and saved them out of the hand of their enemies all the days of the judge; for it grieved the LORD because of their groaning by reason of those who oppressed them and troubled them. But when the judge was dead, they turned back, and dealt more corruptly than their fathers in following other gods to serve them and to bow down to them. They didn’t cease what they were doing, or give up their stubborn ways. At 2:17 the Korean Revised Version reads 그 사사도, the judge, in the singular.
- The LORD’s word that he will no longer drive out the nations that Joshua left
The LORD’s anger burns against Israel, and the LORD says, “Because this nation transgressed my covenant which I commanded their fathers, and has not listened to my voice, I also will no longer drive out any of the nations that Joshua left when he died from before them; that by them I may test Israel, to see if they will keep the LORD’s way to walk therein, as their fathers kept it, or not.” 2:23 reads, “So the LORD left those nations, without driving them out hastily. He didn’t deliver them into Joshua’s hand.” The Korean Revised Version names no subject in 2:23.
- The nations the LORD left to test Israel
now these are the nations which the LORD left, to test Israel by them, even as many as had not known all the wars of Canaan; only that the generations of the children of Israel might know, to teach them war, at least those who knew nothing of it before: the five lords of the Philistines, all the Canaanites, the Sidonians, and the Hivites who lived on Mount Lebanon, from Mount Baal Hermon to the entrance of Hamath. They were left to test Israel by them, to know whether they would listen to the LORD’s commandments, which he commanded their fathers by Moses.
- The children of Israel live among six peoples, take their daughters as wives and serve their gods
the children of Israel live among the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. They take their daughters to be their wives, and give their own daughters to their sons and serve their gods.
- Othniel prevails against Cushan Rishathaim king of Mesopotamia, and the land has rest forty years
the children of Israel do that which is evil in the LORD’s sight, forget the LORD their God, and serve the Baals and the Asheroth. Therefore the LORD’s anger burns against Israel, and he sells them into the hand of Cushan Rishathaim king of Mesopotamia; the children of Israel serve Cushan Rishathaim eight years. When the children of Israel cry to the LORD, the LORD raises up a savior to the children of Israel, who saves them, even Othniel the son of Kenaz, Caleb’s younger brother. The LORD’s Spirit comes on him, and he judges Israel; he goes out to war, and the LORD delivers Cushan Rishathaim king of Mesopotamia into his hand. His hand prevails against Cushan Rishathaim. The land has rest forty years, then Othniel the son of Kenaz dies.
- The children of Israel serve Eglon the king of Moab, whom the LORD strengthened, eighteen years
the children of Israel again do that which is evil in the LORD’s sight, and the LORD strengthens Eglon the king of Moab against Israel, because they had done that which was evil in the LORD’s sight. Eglon gathers the children of Ammon and Amalek to himself; he goes and strikes Israel, and they possess the city of palm trees. The children of Israel serve Eglon the king of Moab eighteen years. WEB says “He” at 3:13, where the Korean Revised Version names Eglon.
- Ehud wears a two-edged sword and offers the tribute to Eglon the king of Moab
when the children of Israel cry to the LORD, the LORD raises up a savior for them: Ehud the son of Gera, the Benjamite, a left-handed man. The children of Israel send tribute by him to Eglon the king of Moab. Ehud makes himself a sword which has two edges, a cubit in length; and he wears it under his clothing on his right thigh. He offers the tribute to Eglon king of Moab. Now Eglon is a very fat man.
- Ehud thrusts the sword into the king, who sat alone in the cool upper room
when Ehud has finished offering the tribute, he sends away the people who carried the tribute. But he himself turns back from the stone idols that were by Gilgal, and says, “I have a secret message for you, O king.” The king says, “Keep silence!” All who stood by him leave him. Ehud comes to him, and the king is sitting by himself alone in the cool upper room. Ehud says, “I have a message from God to you.” The king arises out of his seat. Ehud puts out his left hand, takes the sword from his right thigh, and thrusts it into the king’s body. The handle also goes in after the blade; and the fat closes on the blade, for he doesn’t draw the sword out of his body; and it comes out behind. Then Ehud goes out onto the porch, and shuts the doors of the upper room on him, and locks them. After Ehud has gone, the king’s servants come and see that the doors of the upper room are locked. They say, “Surely he is covering his feet in the upper room.” They wait until they are ashamed; and behold, he doesn’t open the doors of the upper room. Therefore they take the key and open them, and behold, their lord has fallen down dead on the floor. Where WEB reads “the stone idols”, the Korean Revised Version reads 돌 뜨는 곳, a place where stone is cut.
- They follow Ehud, take the fords of the Jordan and strike about ten thousand men of Moab
Ehud escapes while they wait, passes beyond the stone idols, and escapes to Seirah. When he has come, he blows a trumpet in the hill country of Ephraim; and the children of Israel go down with him from the hill country, and he leads them. He says to them, “Follow me; for the LORD has delivered your enemies the Moabites into your hand.” They follow him, and take the fords of the Jordan against the Moabites, and don’t allow any man to pass over. They strike at that time about ten thousand men of Moab, every strong man and every man of valor. No man escapes. So Moab is subdued that day under the hand of Israel. Then the land has rest eighty years. Where WEB reads “the stone idols”, the Korean Revised Version reads 돌 뜨는 곳.
- Shamgar the son of Anath strikes six hundred Philistines with an ox goad
the text says, “After him was Shamgar the son of Anath, who struck six hundred men of the Philistines with an ox goad. He also saved Israel.” The Korean Revised Version reads 에훗의 후에 (after Ehud) and says that Shamgar was a judge (사사로 있어); WEB does not call him a judge.
- The LORD sells the children of Israel into the hand of Jabin king of Canaan
the children of Israel again do that which is evil in the LORD’s sight, when Ehud is dead. The LORD sells them into the hand of Jabin king of Canaan, who reigned in Hazor; the captain of whose army is Sisera, who lived in Harosheth of the Gentiles. The children of Israel cry to the LORD, for Jabin had nine hundred chariots of iron; and he mightily oppressed the children of Israel for twenty years. WEB says “he” at 4:3, where the Korean Revised Version names 야빈왕, King Jabin.
- Deborah the prophetess judges Israel and lives under Deborah’s palm tree
now Deborah, a prophetess, the wife of Lappidoth, judges Israel at that time. She lives under Deborah’s palm tree between Ramah and Bethel in the hill country of Ephraim; and the children of Israel come up to her for judgment.
- Deborah calls Barak the son of Abinoam and goes with him to Kedesh
Deborah sends and calls Barak the son of Abinoam out of Kedesh Naphtali, and says to him, “Hasn’t the LORD, the God of Israel, commanded, ‘Go and lead the way to Mount Tabor, and take with you ten thousand men of the children of Naphtali and of the children of Zebulun? I will draw to you, to the river Kishon, Sisera, the captain of Jabin’s army, with his chariots and his multitude; and I will deliver him into your hand.’” Barak says to her, “If you will go with me, then I will go; but if you will not go with me, I will not go.” She says, “I will surely go with you. Nevertheless, the journey that you take won’t be for your honor; for the LORD will sell Sisera into a woman’s hand.” Deborah arises, and goes with Barak to Kedesh. Barak calls Zebulun and Naphtali together to Kedesh. Ten thousand men follow him; and Deborah goes up with him.
- Heber the Kenite pitches his tent as far as the oak in Zaanannim
now Heber the Kenite had separated himself from the Kenites, even from the children of Hobab, Moses’ brother-in-law, and had pitched his tent as far as the oak in Zaanannim, which is by Kedesh. The Korean Revised Version reads 모세의 장인 호밥의 자손 중 겐 사람 헤벨이 자기 족속을 떠나: it calls Hobab Moses’ father-in-law, and has Heber, one of the descendants of Hobab, leave his own people.
- The LORD confuses Sisera and all his army before Barak
they tell Sisera that Barak the son of Abinoam has gone up to Mount Tabor. Sisera gathers together all his chariots, even nine hundred chariots of iron, and all the people who are with him, from Harosheth of the Gentiles, to the river Kishon. Deborah says to Barak, “Go; for this is the day in which the LORD has delivered Sisera into your hand. Hasn’t the LORD gone out before you?” So Barak goes down from Mount Tabor, and ten thousand men after him. The LORD confuses Sisera, all his chariots, and all his army, with the edge of the sword before Barak. Sisera abandons his chariot and flees away on his feet. But Barak pursues the chariots and the army to Harosheth of the Gentiles; and all the army of Sisera falls by the edge of the sword. There is not a man left.
- Jael strikes the tent peg into Sisera’s temples
however Sisera flees away on his feet to the tent of Jael the wife of Heber the Kenite; for there was peace between Jabin the king of Hazor and the house of Heber the Kenite. Jael goes out to meet Sisera, and says to him, “Turn in, my lord, turn in to me; don’t be afraid.” He comes in to her into the tent, and she covers him with a rug. He says to her, “Please give me a little water to drink; for I am thirsty.” She opens a container of milk, and gives him a drink, and covers him. He says to her, “Stand in the door of the tent, and if any man comes and inquires of you, and says, ‘Is there any man here?’ you shall say, ‘No.’” Then Jael, Heber’s wife, takes a tent peg, and takes a hammer in her hand, and goes softly to him, and strikes the pin into his temples, and it pierces through into the ground, for he is in a deep sleep; so he faints and dies. Behold, as Barak pursues Sisera, Jael comes out to meet him, and says to him, “Come, and I will show you the man whom you seek.” Barak comes to her; and behold, Sisera lies dead, and the tent peg is in his temples.
- God subdues Jabin the king of Canaan, and the children of Israel destroy him
so God subdues Jabin the king of Canaan before the children of Israel on that day. The hand of the children of Israel prevails more and more against Jabin the king of Canaan, until they have destroyed Jabin king of Canaan.
- The song of Deborah and Barak, and the LORD who went out of Seir
then Deborah and Barak the son of Abinoam sing on that day, saying, “Because the leaders took the lead in Israel, because the people offered themselves willingly, be blessed, LORD! Hear, you kings! Give ear, you princes! I, even I, will sing to the LORD. I will sing praise to the LORD, the God of Israel. LORD, when you went out of Seir, when you marched out of the field of Edom, the earth trembled, the sky also dropped. Yes, the clouds dropped water. The mountains quaked at the LORD’s presence, even Sinai at the presence of the LORD, the God of Israel.”
- The days of Shamgar and of Jael, and Deborah who arose a mother in Israel
the song goes on, “In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied. The travelers walked through byways. The rulers ceased in Israel. They ceased until I, Deborah, arose; Until I arose a mother in Israel. They chose new gods. Then war was in the gates. Was there a shield or spear seen among forty thousand in Israel? My heart is toward the governors of Israel, who offered themselves willingly among the people. Bless the LORD! Speak, you who ride on white donkeys, you who sit on rich carpets, and you who walk by the way. Far from the noise of archers, in the places of drawing water, there they will rehearse the LORD’s righteous acts, the righteous acts of his rule in Israel. Then the LORD’s people went down to the gates.”
- The call to Deborah and Barak, and those who came down and those who stayed
the song goes on, “‘Awake, awake, Deborah! Awake, awake, utter a song! Arise, Barak, and lead away your captives, you son of Abinoam.’ Then a remnant of the nobles and the people came down. The LORD came down for me against the mighty. Those whose root is in Amalek came out of Ephraim, after you, Benjamin, among your peoples. Governors come down out of Machir. Those who handle the marshal’s staff came out of Zebulun. The princes of Issachar were with Deborah. As was Issachar, so was Barak. They rushed into the valley at his feet. By the watercourses of Reuben, there were great resolves of heart. Why did you sit among the sheepfolds? To hear the whistling for the flocks? At the watercourses of Reuben, there were great searchings of heart. Gilead lived beyond the Jordan. Why did Dan remain in ships? Asher sat still at the haven of the sea, and lived by his creeks. Zebulun was a people that jeopardized their lives to the death; Naphtali also, on the high places of the field.”
- The kings of Canaan at Taanach, and the word of the LORD’s angel to curse Meroz
the song goes on, “The kings came and fought, then the kings of Canaan fought at Taanach by the waters of Megiddo. They took no plunder of silver. From the sky the stars fought. From their courses, they fought against Sisera. The river Kishon swept them away, that ancient river, the river Kishon. My soul, march on with strength. Then the horse hoofs stamped because of the prancing, the prancing of their strong ones. ‘Curse Meroz,’ said the LORD’s angel. ‘Curse bitterly its inhabitants, because they didn’t come to help the LORD, to help the LORD against the mighty.’”
- The song that Jael shall be blessed above women, and Sisera’s fall
the song goes on, “Jael shall be blessed above women, the wife of Heber the Kenite; blessed shall she be above women in the tent. He asked for water. She gave him milk. She brought him butter in a lordly dish. She put her hand to the tent peg, and her right hand to the workmen’s hammer. With the hammer she struck Sisera. She struck through his head. Yes, she pierced and struck through his temples. At her feet he bowed, he fell, he lay. At her feet he bowed, he fell. Where he bowed, there he fell down dead.”
- Sisera’s mother at the window, and forty years of rest
the song goes on, “Through the window she looked out, and cried: Sisera’s mother looked through the lattice. ‘Why is his chariot so long in coming? Why do the wheels of his chariots wait?’ Her wise ladies answered her, Yes, she returned answer to herself, ‘Have they not found, have they not divided the plunder? A lady, two ladies to every man; to Sisera a plunder of dyed garments, a plunder of dyed garments embroidered, of dyed garments embroidered on both sides, on the necks of the plunder?’ So let all your enemies perish, LORD, but let those who love him be as the sun when it rises in its strength.” Then the land has rest forty years.
- The LORD delivers the children of Israel into the hand of Midian seven years
the children of Israel do that which is evil in the LORD’s sight, so the LORD delivers them into the hand of Midian seven years. The hand of Midian prevails against Israel; and because of Midian the children of Israel make themselves the dens which are in the mountains, the caves, and the strongholds. When Israel has sown, the Midianites, the Amalekites, and the children of the east come up against them. They encamp against them, and destroy the increase of the earth, “until you come to Gaza.” They leave no sustenance in Israel, and no sheep, ox, or donkey. For they come up with their livestock and their tents. They come in as locusts for multitude. Both they and their camels are without number; and they come into the land to destroy it. Israel is brought very low because of Midian; and the children of Israel cry to the LORD.
- The LORD’s word told by a prophet the LORD sends
when the children of Israel cry to the LORD because of Midian, the LORD sends a prophet to the children of Israel; and he says to them, “The LORD, the God of Israel, says, ‘I brought you up from Egypt, and brought you out of the house of bondage. I delivered you out of the hand of the Egyptians and out of the hand of all who oppressed you, and drove them out from before you, and gave you their land. I said to you, “I am the LORD your God. You shall not fear the gods of the Amorites, in whose land you dwell.” But you have not listened to my voice.’”
- The LORD’s angel comes to Ophrah and appears to Gideon
the LORD’s angel comes and sits under the oak which was in Ophrah, that belonged to Joash the Abiezrite. His son Gideon is beating out wheat in the wine press, to hide it from the Midianites. The LORD’s angel appears to him and says to him, “The LORD is with you, you mighty man of valor!” Gideon says to him, “Oh, my lord, if the LORD is with us, why then has all this happened to us? Where are all his wondrous works which our fathers told us of, saying, ‘Didn’t the LORD bring us up from Egypt?’ But now the LORD has cast us off, and delivered us into the hand of Midian.” The LORD looks at him and says, “Go in this your might, and save Israel from the hand of Midian. Haven’t I sent you?” Gideon says to him, “O Lord, how shall I save Israel? Behold, my family is the poorest in Manasseh, and I am the least in my father’s house.” The LORD says to him, “Surely I will be with you, and you shall strike the Midianites as one man.” Gideon says to him, “If now I have found favor in your sight, then show me a sign that it is you who talk with me. Please don’t go away until I come to you, and bring out my present, and lay it before you.” The text goes on at 6:18, “He said, ‘I will wait until you come back.’” Gideon goes in and prepares a young goat and unleavened cakes of an ephah of meal. He puts the meat in a basket and the broth in a pot, and brings it out to him under the oak, and presents it. The angel of God says to him, “Take the meat and the unleavened cakes, and lay them on this rock, and pour out the broth.” Gideon does so. Then the LORD’s angel stretches out the end of the staff that was in his hand, and touches the meat and the unleavened cakes; and fire goes up out of the rock and consumes the meat and the unleavened cakes. Then the LORD’s angel departs out of his sight. Gideon sees that he was the LORD’s angel; and Gideon says, “Alas, Lord GOD! Because I have seen the LORD’s angel face to face!” The LORD says to him, “Peace be to you! Don’t be afraid. You shall not die.” Then Gideon builds an altar there to the LORD, and calls it “The LORD is Peace.” To this day it is still in Ophrah of the Abiezrites. The Korean Revised Version gives the altar’s name as 여호와살롬.
- At the LORD’s word to throw down the altar of Baal, Gideon takes ten of his servants and does it by night
that same night, the LORD says to Gideon, “Take your father’s bull, even the second bull seven years old, and throw down the altar of Baal that your father has, and cut down the Asherah that is by it. Then build an altar to the LORD your God on the top of this stronghold, in an orderly way, and take the second bull, and offer a burnt offering with the wood of the Asherah which you shall cut down.” Then Gideon takes ten men of his servants, and does as the LORD had spoken to him. Because he fears his father’s household and the men of the city, he cannot do it by day, but he does it by night.
- The morning the altar of Baal is found broken down, and the name Jerub-Baal
when the men of the city arise early in the morning, behold, the altar of Baal is broken down, and the Asherah is cut down that was by it, and the second bull is offered on the altar that was built. They say to one another, “Who has done this thing?” When they inquire and ask, they say, “Gideon the son of Joash has done this thing.” Then the men of the city say to Joash, “Bring out your son, that he may die, because he has broken down the altar of Baal, and because he has cut down the Asherah that was by it.” Joash says to all who stand against him, “Will you contend for Baal? Or will you save him? He who will contend for him, let him be put to death by morning! If he is a god, let him contend for himself, because someone has broken down his altar!” The text goes on at 6:32, “Therefore on that day he named him Jerub-Baal, saying, ‘Let Baal contend against him, because he has broken down his altar.’” The Korean Revised Version does not say who named him.
- Midian encamps in the valley of Jezreel, and the LORD’s Spirit comes on Gideon
then all the Midianites and the Amalekites and the children of the east assemble themselves together; and they pass over, and encamp in the valley of Jezreel. But the LORD’s Spirit comes on Gideon, and he blows a trumpet; and Abiezer is gathered together to follow him. Gideon sends messengers throughout all Manasseh, and they also are gathered together to follow him. He sends messengers to Asher, to Zebulun, and to Naphtali; and they come up to meet them. The Korean Revised Version says at 6:33 that they crossed the Jordan.
- The fleece of wool on the threshing floor, and the dew
Gideon says to God, “If you will save Israel by my hand, as you have spoken, behold, I will put a fleece of wool on the threshing floor. If there is dew on the fleece only, and it is dry on all the ground, then I’ll know that you will save Israel by my hand, as you have spoken.” It is so; for he rises up early on the next day, and presses the fleece together, and wrings the dew out of the fleece, a bowl full of water. Gideon says to God, “Don’t let your anger be kindled against me, and I will speak but this once. Please let me make a trial just this once with the fleece. Let it now be dry only on the fleece, and on all the ground let there be dew.” God does so that night; for it is dry on the fleece only, and there is dew on all the ground.
- Twenty-two thousand of the people return, and Gideon retains the three hundred men
then Jerubbaal, who is Gideon, and all the people who were with him, rise up early and encamp beside the spring of Harod. Midian’s camp is on the north side of them, by the hill of Moreh, in the valley. The LORD says to Gideon, “The people who are with you are too many for me to give the Midianites into their hand, lest Israel brag against me, saying, ‘My own hand has saved me.’ Now therefore proclaim in the ears of the people, saying, ‘Whoever is fearful and trembling, let him return and depart from Mount Gilead.’” So twenty-two thousand of the people return, and ten thousand remain. The LORD says to Gideon, “There are still too many people. Bring them down to the water, and I will test them for you there. It shall be, that those whom I tell you, ‘This shall go with you,’ shall go with you; and whoever I tell you, ‘This shall not go with you,’ shall not go.” So the people are brought down to the water; and the LORD says to Gideon, “Everyone who laps of the water with his tongue, like a dog laps, you shall set him by himself; likewise everyone who bows down on his knees to drink.” The number of those who lapped, putting their hand to their mouth, is three hundred men; but all the rest of the people bow down on their knees to drink water. The LORD says to Gideon, “I will save you by the three hundred men who lapped, and deliver the Midianites into your hand. Let all the other people go, each to his own place.” So the people take food in their hand, and their trumpets; and Gideon sends all the rest of the men of Israel to their own tents, but retains the three hundred men; and the camp of Midian is beneath him in the valley.
- The dream of a cake of barley bread tumbling into the camp of Midian
that same night, the LORD says to Gideon, “Arise, go down into the camp, for I have delivered it into your hand. But if you are afraid to go down, go with Purah your servant down to the camp. You will hear what they say; and afterward your hands will be strengthened to go down into the camp.” Then Gideon goes down with Purah his servant to the outermost part of the armed men who were in the camp. The Midianites and the Amalekites and all the children of the east lie along in the valley like locusts for multitude; and their camels are without number, as the sand which is on the seashore for multitude. When Gideon has come, behold, there is a man telling a dream to his fellow. He says, “Behold, I dreamed a dream; and behold, a cake of barley bread tumbled into the camp of Midian, came to the tent, and struck it so that it fell, and turned it upside down, so that the tent lay flat.” His fellow answers, “This is nothing other than the sword of Gideon the son of Joash, a man of Israel. God has delivered Midian into his hand, with all the army.” When Gideon hears the telling of the dream and its interpretation, he worships. Then he returns into the camp of Israel and says, “Arise, for the LORD has delivered the army of Midian into your hand!”
- The three companies blow the trumpets and break the pitchers, and the army flees
Gideon divides the three hundred men into three companies, and he puts into the hands of all of them trumpets and empty pitchers, with torches within the pitchers. He says to them, “Watch me, and do likewise. Behold, when I come to the outermost part of the camp, it shall be that, as I do, so you shall do. When I blow the trumpet, I and all who are with me, then blow the trumpets also on every side of all the camp, and shout, ‘For the LORD and for Gideon!’” So Gideon and the hundred men who were with him come to the outermost part of the camp in the beginning of the middle watch, when they had but newly set the watch. Then they blow the trumpets and break in pieces the pitchers that were in their hands. The three companies blow the trumpets, break the pitchers, and hold the torches in their left hands and the trumpets in their right hands with which to blow; and they shout, “The sword of the LORD and of Gideon!” They each stand in his place around the camp, and all the army runs; and the text goes on, “they shouted, and put them to flight.” They blow the three hundred trumpets, and the LORD sets every man’s sword against his fellow and against all the army; and the army flees as far as Beth Shittah toward Zererah, as far as the border of Abel Meholah, by Tabbath. The Korean Revised Version has the whole army run, cry out and flee at 7:21, and reads 스레라의 벧 싯다 (Beth Shittah of Zererah) and 답밧에 가까운 아벨므홀라 (Abel Meholah near Tabbath) at 7:22.
- The men of Ephraim take the waters and kill Oreb and Zeeb
the men of Israel are gathered together out of Naphtali, out of Asher, and out of all Manasseh, and pursue Midian. Gideon sends messengers throughout all the hill country of Ephraim, saying, “Come down against Midian and take the waters before them as far as Beth Barah, even the Jordan!” So all the men of Ephraim are gathered together and take the waters as far as Beth Barah, even the Jordan. They take the two princes of Midian, Oreb and Zeeb. They kill Oreb at Oreb’s rock, and Zeeb they kill at Zeeb’s wine press, as they pursue Midian. Then they bring the heads of Oreb and Zeeb to Gideon beyond the Jordan.
- The men of Ephraim rebuke Gideon, and his answer
the men of Ephraim say to Gideon, “Why have you treated us this way, that you didn’t call us when you went to fight with Midian?” They rebuke him sharply. Gideon says to them, “What have I now done in comparison with you? Isn’t the gleaning of the grapes of Ephraim better than the vintage of Abiezer? God has delivered into your hand the princes of Midian, Oreb and Zeeb! What was I able to do in comparison with you?” Then their anger is abated toward him, when he has said that.
- The answer of the princes of Succoth and of the men of Penuel when Gideon asks for loaves of bread
Gideon comes to the Jordan and passes over, he and the three hundred men who were with him, faint, yet pursuing. He says to the men of Succoth, “Please give loaves of bread to the people who follow me; for they are faint, and I am pursuing after Zebah and Zalmunna, the kings of Midian.” The princes of Succoth say, “Are the hands of Zebah and Zalmunna now in your hand, that we should give bread to your army?” Gideon says, “Therefore when the LORD has delivered Zebah and Zalmunna into my hand, then I will tear your flesh with the thorns of the wilderness and with briers.” He goes up there to Penuel, and speaks to them in the same way; and the men of Penuel answer him as the men of Succoth had answered. Gideon speaks also to the men of Penuel, saying, “When I come again in peace, I will break down this tower.”
- Gideon strikes the army at Karkor and takes the two kings of Midian
now Zebah and Zalmunna are in Karkor, and their armies with them, about fifteen thousand men, all who were left of all the army of the children of the east; for there fell one hundred twenty thousand men who drew sword. Gideon goes up by the way of those who lived in tents on the east of Nobah and Jogbehah, and strikes the army; for the army feels secure. Zebah and Zalmunna flee, and Gideon pursues them. He takes the two kings of Midian, Zebah and Zalmunna, and confuses all the army.
- Gideon teaches the men of Succoth, breaks down the tower of Penuel, and kills the men of the city
Gideon the son of Joash returns from the battle from the ascent of Heres. He catches a young man of the men of Succoth, and inquires of him; and he describes for him the princes of Succoth, and its elders, seventy-seven men. Gideon comes to the men of Succoth, and says, “See Zebah and Zalmunna, concerning whom you taunted me, saying, ‘Are the hands of Zebah and Zalmunna now in your hand, that we should give bread to your men who are weary?’” He takes the elders of the city, and thorns of the wilderness and briers, and with them he teaches the men of Succoth. He breaks down the tower of Penuel, and kills the men of the city. The Korean Revised Version reads 기록한지라 (wrote down) at 8:14 and 징벌하고 (punished) at 8:16.
- Gideon kills Zebah and Zalmunna and takes the crescents
then he says to Zebah and Zalmunna, “What kind of men were they whom you killed at Tabor?” They answer, “They were like you. They all resembled the children of a king.” He says, “They were my brothers, the sons of my mother. As the LORD lives, if you had saved them alive, I would not kill you.” He says to Jether his firstborn, “Get up and kill them!” But the youth doesn’t draw his sword; for he is afraid, because he is yet a youth. Then Zebah and Zalmunna say, “You rise and fall on us; for as the man is, so is his strength.” Gideon arises, and kills Zebah and Zalmunna, and takes the crescents that were on their camels’ necks.
- Gideon says he will not rule over the men of Israel
then the men of Israel say to Gideon, “Rule over us, both you, your son, and your son’s son also; for you have saved us out of the hand of Midian.” Gideon says to them, “I will not rule over you, neither shall my son rule over you. The LORD shall rule over you.”
- Gideon makes an ephod of the golden earrings and puts it in Ophrah
Gideon says to them, “I do have a request: that you would each give me the earrings of his plunder.” The text adds, “For they had golden earrings, because they were Ishmaelites.” They answer, “We will willingly give them.” They spread a garment, and every man throws the earrings of his plunder into it. The weight of the golden earrings that Gideon requested is one thousand and seven hundred shekels of gold, in addition to the crescents, and the pendants, and the purple clothing that was on the kings of Midian, and in addition to the chains that were about their camels’ necks. Gideon makes an ephod out of it, and puts it in Ophrah, his city. Then all Israel plays the prostitute with it there; and it becomes a snare to Gideon and to his house.
- Midian subdued, and the land at rest in the days of Gideon
so Midian is subdued before the children of Israel, and they lift up their heads no more. The land has rest forty years in the days of Gideon.
- Gideon dies in a good old age and is buried in the tomb of Joash his father
Jerubbaal the son of Joash goes and lives in his own house. Gideon has seventy sons conceived from his body, for he had many wives. His concubine who was in Shechem also bears him a son, and he names him Abimelech. Gideon the son of Joash dies in a good old age, and is buried in the tomb of Joash his father, in Ophrah of the Abiezrites. The Korean Revised Version does not say at 8:31 whose concubine she was or who named him.
- After Gideon is dead, the children of Israel make Baal Berith their god
as soon as Gideon is dead, the children of Israel turn again and play the prostitute following the Baals, and make Baal Berith their god. The children of Israel don’t remember the LORD their God, who had delivered them out of the hand of all their enemies on every side; neither do they show kindness to the house of Jerubbaal, that is, Gideon, according to all the goodness which he had shown to Israel.
- Abimelech kills his brothers, seventy persons, on one stone, and the men of Shechem make him king
Abimelech the son of Jerubbaal goes to Shechem to his mother’s brothers, and speaks with them and with all the family of the house of his mother’s father, saying, “Please speak in the ears of all the men of Shechem, ‘Is it better for you that all the sons of Jerubbaal, who are seventy persons, rule over you, or that one rule over you?’ Remember also that I am your bone and your flesh.” His mother’s brothers speak of him in the ears of all the men of Shechem all these words. Their hearts incline to follow Abimelech; for they say, “He is our brother.” They give him seventy pieces of silver out of the house of Baal Berith, with which Abimelech hires vain and reckless fellows who follow him. He goes to his father’s house at Ophrah, and kills his brothers the sons of Jerubbaal, being seventy persons, on one stone; but Jotham the youngest son of Jerubbaal is left, for he hid himself. All the men of Shechem assemble themselves together with all the house of Millo, and go and make Abimelech king by the oak of the pillar that was in Shechem.
- Jotham cries out from the top of Mount Gerizim what the trees and the bramble said
when they tell it to Jotham, he goes and stands on the top of Mount Gerizim, and lifts up his voice, cries out, and says to them, “Listen to me, you men of Shechem, that God may listen to you. The trees set out to anoint a king over themselves. They said to the olive tree, ‘Reign over us.’ But the olive tree said to them, ‘Should I stop producing my oil, with which they honor God and man by me, and go to wave back and forth over the trees?’ The trees said to the fig tree, ‘Come and reign over us.’ But the fig tree said to them, ‘Should I leave my sweetness, and my good fruit, and go to wave back and forth over the trees?’ The trees said to the vine, ‘Come and reign over us.’ The vine said to them, ‘Should I leave my new wine, which cheers God and man, and go to wave back and forth over the trees?’ Then all the trees said to the bramble, ‘Come and reign over us.’ The bramble said to the trees, ‘If in truth you anoint me king over you, then come and take refuge in my shade; and if not, let fire come out of the bramble, and devour the cedars of Lebanon.’”
- Jotham’s word to the men of Shechem who made Abimelech king, and his flight to Beer
Jotham goes on, “Now therefore, if you have dealt truly and righteously, in that you have made Abimelech king, and if you have dealt well with Jerubbaal and his house, and have done to him according to the deserving of his hands (for my father fought for you, risked his life, and delivered you out of the hand of Midian; and you have risen up against my father’s house today and have slain his sons, seventy persons, on one stone, and have made Abimelech, the son of his female servant, king over the men of Shechem, because he is your brother); if you then have dealt truly and righteously with Jerubbaal and with his house today, then rejoice in Abimelech, and let him also rejoice in you; but if not, let fire come out from Abimelech and devour the men of Shechem and the house of Millo; and let fire come out from the men of Shechem and from the house of Millo and devour Abimelech.” Jotham runs away and flees, and goes to Beer and lives there, for fear of Abimelech his brother.
- The evil spirit God sends, and the men of Shechem who deal treacherously with Abimelech
Abimelech is prince over Israel three years. Then God sends an evil spirit between Abimelech and the men of Shechem; and the men of Shechem deal treacherously with Abimelech, that the violence done to the seventy sons of Jerubbaal might come, and that their blood might be laid on Abimelech their brother who killed them, and on the men of Shechem who strengthened his hands to kill his brothers. The men of Shechem set an ambush for him on the tops of the mountains, and they rob all who come along that way by them; and Abimelech is told about it.
- The words of Gaal the son of Ebed, in whom the men of Shechem put their trust
Gaal the son of Ebed comes with his brothers and goes over to Shechem; and the men of Shechem put their trust in him. They go out into the field, harvest their vineyards, tread the grapes, celebrate, and go into the house of their god and eat and drink, and curse Abimelech. Gaal the son of Ebed says, “Who is Abimelech, and who is Shechem, that we should serve him? Isn’t he the son of Jerubbaal? Isn’t Zebul his officer? Serve the men of Hamor the father of Shechem, but why should we serve him? I wish that this people were under my hand! Then I would remove Abimelech.” He says to Abimelech, “Increase your army and come out!” The Korean Revised Version gives these last words as reported speech.
- The messengers Zebul the ruler of the city sends to Abimelech craftily
when Zebul the ruler of the city hears the words of Gaal the son of Ebed, his anger burns. He sends messengers to Abimelech craftily, saying, “Behold, Gaal the son of Ebed and his brothers have come to Shechem; and behold, they incite the city against you. Now therefore, go up by night, you and the people who are with you, and lie in wait in the field. It shall be that in the morning, as soon as the sun is up, you shall rise early and rush on the city. Behold, when he and the people who are with him come out against you, then may you do to them as you shall find occasion.”
- Gaal chased by Abimelech, and driven out by Zebul
Abimelech rises up, and all the people who are with him, by night, and they lay wait against Shechem in four companies. Gaal the son of Ebed goes out, and stands in the entrance of the gate of the city. Abimelech rises up, and the people who are with him, from the ambush. When Gaal sees the people, he says to Zebul, “Behold, people are coming down from the tops of the mountains.” Zebul says to him, “You see the shadows of the mountains as if they were men.” Gaal speaks again and says, “Behold, people are coming down by the middle of the land, and one company comes by the way of the oak of Meonenim.” Then Zebul says to him, “Now where is your mouth, that you said, ‘Who is Abimelech, that we should serve him?’ Isn’t this the people that you have despised? Please go out now and fight with them.” Gaal goes out before the men of Shechem, and fights with Abimelech. Abimelech chases Gaal, and Gaal flees before him, and many fall wounded, even to the entrance of the gate. Abimelech lives at Arumah; and Zebul drives out Gaal and his brothers, that they should not dwell in Shechem.
- Abimelech takes the city, beats it down and sows it with salt
on the next day, the people go out into the field; and they tell Abimelech. He takes the people and divides them into three companies, and lays wait in the field; and he looks, and behold, the people come out of the city. So he rises up against them and strikes them. Abimelech and the companies that are with him rush forward and stand in the entrance of the gate of the city; and the two companies rush on all who are in the field and strike them. Abimelech fights against the city all that day; and he takes the city and kills the people in it. He beats down the city and sows it with salt.
- Boughs laid at the stronghold the men of the tower of Shechem had entered, and the stronghold set on fire
when all the men of the tower of Shechem hear of it, they enter into the stronghold of the house of Elberith. Abimelech is told that all the men of the tower of Shechem are gathered together. Abimelech goes up to Mount Zalmon, he and all the people who are with him; and Abimelech takes an ax in his hand, and cuts down a bough from the trees, and takes it up, and lays it on his shoulder. Then he says to the people who are with him, “What you have seen me do, make haste, and do as I have done!” All the people likewise each cut down his bough, follow Abimelech, and put them at the base of the stronghold, and set the stronghold on fire over them, so that all the people of the tower of Shechem die also, about a thousand men and women.
- The upper millstone a woman casts at Thebez, and the death of Abimelech
then Abimelech goes to Thebez and encamps against Thebez, and takes it. But there is a strong tower within the city, and all the men and women of the city flee there, and shut themselves in, and go up to the roof of the tower. Abimelech comes to the tower and fights against it, and comes near to the door of the tower to burn it with fire. A certain woman casts an upper millstone on Abimelech’s head, and breaks his skull. Then he calls hastily to the young man, his armor bearer, and says to him, “Draw your sword and kill me, that men not say of me, ‘A woman killed him.’ His young man thrust him through, and he died.” When the men of Israel see that Abimelech is dead, they each depart to his place. In the Korean Revised Version, Abimelech’s words end before the young man thrusts him through.
- God repays the wickedness of Abimelech and of the men of Shechem
thus God repays the wickedness of Abimelech, which he did to his father in killing his seventy brothers; and God repays all the wickedness of the men of Shechem on their heads; and the curse of Jotham the son of Jerubbaal comes on them.
- Tola the son of Puah arises to save Israel and is buried in Shamir
After Abimelech, Tola the son of Puah, the son of Dodo, a man of Issachar, arises to save Israel. He lives in Shamir in the hill country of Ephraim. He judges Israel twenty-three years, and dies, and is buried in Shamir.
- Jair the Gileadite judges Israel twenty-two years
the text says, “After him Jair, the Gileadite, arose. He judged Israel twenty-two years.” He has thirty sons who ride on thirty donkey colts. They have thirty cities, which are called Havvoth Jair to this day, which are in the land of Gilead. Jair dies, and is buried in Kamon. The Korean Revised Version does not say whether Jair or his sons had the thirty cities (성읍 삼십을 두었었는데).
- The LORD sells Israel into the hand of the Philistines and of the children of Ammon
The children of Israel again do that which is evil in the LORD’s sight, and serve the Baals, the Ashtaroth, the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the children of Ammon, and the gods of the Philistines. They abandon the LORD, and don’t serve him. The LORD’s anger burns against Israel, and he sells them into the hand of the Philistines and into the hand of the children of Ammon. They trouble and oppress the children of Israel that year. For eighteen years they oppress all the children of Israel that are beyond the Jordan in the land of the Amorites, which is in Gilead. The children of Ammon pass over the Jordan to fight also against Judah, and against Benjamin, and against the house of Ephraim, so that Israel is very distressed. The Korean Revised Version reads 아람 (Aram) where WEB reads Syria.
- The children of Israel cry to the LORD that they have sinned, and put away the foreign gods
The children of Israel cry to the LORD, saying, “We have sinned against you, even because we have forsaken our God, and have served the Baals.” The LORD says to the children of Israel, “Didn’t I save you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines? The Sidonians also, and the Amalekites, and the Maonites, oppressed you; and you cried to me, and I saved you out of their hand. Yet you have forsaken me and served other gods. Therefore I will save you no more. Go and cry to the gods which you have chosen. Let them save you in the time of your distress!” The children of Israel say to the LORD, “We have sinned! Do to us whatever seems good to you; only deliver us, please, today.” They put away the foreign gods from among them and serve the LORD; and his soul is grieved for the misery of Israel. The Korean Revised Version names the LORD as the one who is grieved (여호와께서 … 근심하시니라).
- The children of Ammon encamp in Gilead, and the children of Israel in Mizpah
Then the children of Ammon are gathered together and encamp in Gilead. The children of Israel assemble themselves together and encamp in Mizpah. The people, the princes of Gilead, say to one another, “Who is the man who will begin to fight against the children of Ammon? He shall be head over all the inhabitants of Gilead.”
- Jephthah, the son of a prostitute, is driven out and lives in the land of Tob
Now Jephthah the Gileadite is a mighty man of valor. He is the son of a prostitute. Gilead became the father of Jephthah. Gilead’s wife bears him sons. When his wife’s sons grow up, they drive Jephthah out and say to him, “You will not inherit in our father’s house, for you are the son of another woman.” Then Jephthah flees from his brothers and lives in the land of Tob. Outlaws join up with Jephthah, and they go out with him.
- The elders of Gilead bring Jephthah back, and the people make him head and chief
After a while, the children of Ammon make war against Israel. When the children of Ammon make war against Israel, the elders of Gilead go to get Jephthah out of the land of Tob. They say to Jephthah, “Come and be our chief, that we may fight with the children of Ammon.” Jephthah says to the elders of Gilead, “Didn’t you hate me, and drive me out of my father’s house? Why have you come to me now when you are in distress?” The elders of Gilead say to Jephthah, “Therefore we have turned again to you now, that you may go with us and fight with the children of Ammon. You will be our head over all the inhabitants of Gilead.” Jephthah says to the elders of Gilead, “If you bring me home again to fight with the children of Ammon, and the LORD delivers them before me, will I be your head?” The elders of Gilead say to Jephthah, “The LORD will be witness between us. Surely we will do what you say.” Then Jephthah goes with the elders of Gilead, and the people make him head and chief over them. Jephthah speaks all his words before the LORD in Mizpah.
- The answer of the king of the children of Ammon to Jephthah’s messengers, that the land from the Arnon to the Jabbok and the Jordan be restored
Jephthah sends messengers to the king of the children of Ammon, saying, “What do you have to do with me, that you have come to me to fight against my land?” The king of the children of Ammon answers the messengers of Jephthah, “Because Israel took away my land when he came up out of Egypt, from the Arnon even to the Jabbok, and to the Jordan. Now therefore restore that territory again peaceably.”
- Jephthah’s word that Israel took away neither the land of Moab nor the land of the children of Ammon
Jephthah sends messengers again to the king of the children of Ammon; and he says to him, “Jephthah says: Israel didn’t take away the land of Moab, nor the land of the children of Ammon; but when they came up from Egypt, and Israel went through the wilderness to the Red Sea, and came to Kadesh, then Israel sent messengers to the king of Edom, saying, ‘Please let me pass through your land;’ but the king of Edom didn’t listen. In the same way, he sent to the king of Moab, but he refused; so Israel stayed in Kadesh. Then they went through the wilderness, and went around the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and they encamped on the other side of the Arnon; but they didn’t come within the border of Moab, for the Arnon was the border of Moab. Israel sent messengers to Sihon king of the Amorites, the king of Heshbon; and Israel said to him, ‘Please let us pass through your land to my place.’ But Sihon didn’t trust Israel to pass through his border; but Sihon gathered all his people together, and encamped in Jahaz, and fought against Israel. The LORD, the God of Israel, delivered Sihon and all his people into the hand of Israel, and they struck them. So Israel possessed all the land of the Amorites, the inhabitants of that country. They possessed all the border of the Amorites, from the Arnon even to the Jabbok, and from the wilderness even to the Jordan.”
- Jephthah’s wish that the LORD the Judge be judge, and the king of the children of Ammon who doesn’t listen
Jephthah’s message goes on, “So now the LORD, the God of Israel, has dispossessed the Amorites from before his people Israel, and should you possess them? Won’t you possess that which Chemosh your god gives you to possess? So whoever the LORD our God has dispossessed from before us, them will we possess. Now are you anything better than Balak the son of Zippor, king of Moab? Did he ever strive against Israel, or did he ever fight against them? Israel lived in Heshbon and its towns, and in Aroer and its towns, and in all the cities that are along the side of the Arnon for three hundred years! Why didn’t you recover them within that time? Therefore I have not sinned against you, but you do me wrong to war against me. May the LORD the Judge be judge today between the children of Israel and the children of Ammon.” However, the king of the children of Ammon doesn’t listen to the words of Jephthah which he sent him.
- Jephthah vows a vow to the LORD, and the LORD delivers the children of Ammon into his hand
Then the LORD’s Spirit comes on Jephthah, and he passes over Gilead and Manasseh, and passes over Mizpah of Gilead, and from Mizpah of Gilead he passes over to the children of Ammon. Jephthah vows a vow to the LORD, and says, “If you will indeed deliver the children of Ammon into my hand, then it shall be, that whatever comes out of the doors of my house to meet me when I return in peace from the children of Ammon, it shall be the LORD’s, and I will offer it up for a burnt offering.” So Jephthah passes over to the children of Ammon to fight against them; and the LORD delivers them into his hand. The text goes on, “He struck them from Aroer until you come to Minnith, even twenty cities, and to Abelcheramim, with a very great slaughter.” So the children of Ammon are subdued before the children of Israel. At 11:31 the Korean Revised Version reads 누구든지 (whoever) … 그를 번제로 드리겠나이다 where WEB reads “whatever … it”.
- Jephthah’s daughter comes out to meet him with tambourines and with dances
Jephthah comes to Mizpah to his house; and behold, his daughter comes out to meet him with tambourines and with dances. She is his only child. Besides her he has neither son nor daughter. When he sees her, he tears his clothes, and says, “Alas, my daughter! You have brought me very low, and you are one of those who trouble me; for I have opened my mouth to the LORD, and I can’t go back.” She says to him, “My father, you have opened your mouth to the LORD; do to me according to that which has proceeded out of your mouth, because the LORD has taken vengeance for you on your enemies, even on the children of Ammon.” Then she says to her father, “Let this thing be done for me. Leave me alone two months, that I may depart and go down on the mountains, and bewail my virginity, I and my companions.” He says, “Go.” He sends her away for two months; and she departs, she and her companions, and mourns her virginity on the mountains. The text goes on, “At the end of two months, she returned to her father, who did with her according to his vow which he had vowed. She was a virgin. It became a custom in Israel that the daughters of Israel went yearly to celebrate the daughter of Jephthah the Gileadite four days in a year.” The Korean Revised Version reads 산에 올라가서 (go up on the mountains) at 11:37; at 11:39 it reads 딸이 남자를 알지 못하고 죽으니라, the daughter knew no man and died; and at 11:40 it has the daughters of Israel lament (애곡하더라) four days a year for the daughter of Jephthah.
- The men of Ephraim ask Jephthah why he didn’t call them, and Jephthah answers
The men of Ephraim are gathered together, and pass northward; and they say to Jephthah, “Why did you pass over to fight against the children of Ammon, and didn’t call us to go with you? We will burn your house around you with fire!” Jephthah says to them, “I and my people were at great strife with the children of Ammon; and when I called you, you didn’t save me out of their hand. When I saw that you didn’t save me, I put my life in my hand, and passed over against the children of Ammon, and the LORD delivered them into my hand. Why then have you come up to me today, to fight against me?”
- The word of the men of Gilead at the fords of the Jordan to say “Shibboleth”
Then Jephthah gathers together all the men of Gilead, and fights with Ephraim. The men of Gilead strike Ephraim, because the men of Ephraim said, “You are fugitives of Ephraim, you Gileadites, in the middle of Ephraim, and in the middle of Manasseh.” The Gileadites take the fords of the Jordan against the Ephraimites. Whenever a fugitive of Ephraim says, “Let me go over,” the men of Gilead say to him, “Are you an Ephraimite?” If he says, “No;” then they say to him, “Now say ‘Shibboleth;’” and he says, “Sibboleth”; for he can’t manage to pronounce it correctly, then they seize him and kill him at the fords of the Jordan. At that time, forty-two thousand of Ephraim fall.
- Jephthah dies and is buried in the cities of Gilead
Jephthah judges Israel six years. Then Jephthah the Gileadite dies, and is buried in the cities of Gilead. The Korean Revised Version reads 길르앗 한 성읍에, in a city of Gilead.
- Ibzan of Bethlehem judges Israel seven years
the text says, “After him Ibzan of Bethlehem judged Israel.” He has thirty sons. He sends his thirty daughters outside his clan, and he brings in thirty daughters from outside his clan for his sons. He judges Israel seven years. Ibzan dies, and is buried at Bethlehem. Where WEB reads “outside his clan” at 12:9, the Korean Revised Version reads 타국, a foreign land.
- Elon the Zebulunite judges Israel ten years
the text says, “After him, Elon the Zebulunite judged Israel; and he judged Israel ten years.” Elon the Zebulunite dies, and is buried in Aijalon in the land of Zebulun.
- Abdon the son of Hillel judges Israel eight years
the text says, “After him, Abdon the son of Hillel the Pirathonite judged Israel.” He has forty sons and thirty sons’ sons who ride on seventy donkey colts. He judges Israel eight years. Abdon the son of Hillel the Pirathonite dies, and is buried in Pirathon in the land of Ephraim, in the hill country of the Amalekites.
- The LORD delivers the children of Israel into the hand of the Philistines forty years
the children of Israel again do that which is evil in the LORD’s sight; and the LORD delivers them into the hand of the Philistines forty years.
- The LORD’s angel appears to Manoah’s wife and says she shall bear a son
there is a certain man of Zorah, of the family of the Danites, whose name is Manoah; and his wife is barren, and childless. The LORD’s angel appears to the woman, and says to her, “See now, you are barren and childless; but you shall conceive and bear a son. Now therefore please beware and drink no wine nor strong drink, and don’t eat any unclean thing; for, behold, you shall conceive and give birth to a son. No razor shall come on his head, for the child shall be a Nazirite to God from the womb. He shall begin to save Israel out of the hand of the Philistines.”
- The woman tells her husband that a man of God came to her
then the woman comes and tells her husband, saying, “A man of God came to me, and his face was like the face of the angel of God, very awesome. I didn’t ask him where he was from, neither did he tell me his name; but he said to me, ‘Behold, you shall conceive and bear a son; and now drink no wine nor strong drink. Don’t eat any unclean thing, for the child shall be a Nazirite to God from the womb to the day of his death.’”
- Manoah entreats the LORD, and the angel of God comes again to the woman
then Manoah entreats the LORD, and says, “Oh, Lord, please let the man of God whom you sent come again to us, and teach us what we should do to the child who shall be born.” God listens to the voice of Manoah, and the angel of God comes again to the woman as she sits in the field; but Manoah, her husband, isn’t with her. The woman hurries and runs, and tells her husband, saying to him, “Behold, the man who came to me that day has appeared to me.” Manoah arises and follows his wife, and comes to the man, and says to him, “Are you the man who spoke to my wife?” The man says, “I am.” Manoah says, “Now let your words happen. What shall the child’s way of life and mission be?” The LORD’s angel says to Manoah, “Of all that I said to the woman let her beware. She may not eat of anything that comes of the vine, neither let her drink wine or strong drink, nor eat any unclean thing. Let her observe all that I commanded her.”
- Manoah asks the LORD’s angel his name
Manoah says to the LORD’s angel, “Please stay with us, that we may make a young goat ready for you.” The LORD’s angel says to Manoah, “Though you detain me, I won’t eat your bread. If you will prepare a burnt offering, you must offer it to the LORD.” The text adds, “For Manoah didn’t know that he was the LORD’s angel.” Manoah says to the LORD’s angel, “What is your name, that when your words happen, we may honor you?” The LORD’s angel says to him, “Why do you ask about my name, since it is incomprehensible?” In the Korean Revised Version the angel gives a name here: 내 이름은 기묘니라.
- The LORD’s angel ascends in the flame of the altar, and Manoah says they have seen God
so Manoah takes the young goat with the meal offering, and offers it on the rock to the LORD. Then the angel does an amazing thing as Manoah and his wife watch. For when the flame goes up toward the sky from off the altar, the LORD’s angel ascends in the flame of the altar. Manoah and his wife watch; and they fall on their faces to the ground. But the LORD’s angel doesn’t appear to Manoah or to his wife any more. Then Manoah knows that he was the LORD’s angel. Manoah says to his wife, “We shall surely die, because we have seen God.” But his wife says to him, “If the LORD were pleased to kill us, he wouldn’t have received a burnt offering and a meal offering at our hand, and he wouldn’t have shown us all these things, nor would he have told us such things as these at this time.”
- The woman bears Samson, and the LORD’s Spirit begins to move him
the woman bears a son and names him Samson. The child grows, and the LORD blesses him. The LORD’s Spirit begins to move him in Mahaneh Dan, between Zorah and Eshtaol.
- Samson tells his father and his mother to get him the woman he saw in Timnah as his wife
Samson goes down to Timnah, and sees a woman in Timnah of the daughters of the Philistines. He comes up, and tells his father and his mother, saying, “I have seen a woman in Timnah of the daughters of the Philistines. Now therefore get her for me as my wife.” Then his father and his mother say to him, “Isn’t there a woman among your brothers’ daughters, or among all my people, that you go to take a wife of the uncircumcised Philistines?” Samson says to his father, “Get her for me, for she pleases me well.” The text adds, “But his father and his mother didn’t know that it was of the LORD; for he sought an occasion against the Philistines. Now at that time the Philistines ruled over Israel.” At 14:4 the Korean Revised Version reads 삼손이 틈을 타서, naming Samson as the one who seeks the occasion.
- Samson tears a young lion, and later takes honey out of the lion’s body
then Samson goes down to Timnah with his father and his mother, and comes to the vineyards of Timnah; and behold, a young lion roars at him. The LORD’s Spirit comes mightily on him, and he tears the lion as he would have torn a young goat with his bare hands, but he doesn’t tell his father or his mother what he had done. He goes down and talks with the woman, and she pleases Samson well. After a while he returns to take her, and he goes over to see the carcass of the lion; and behold, there is a swarm of bees in the body of the lion, and honey. He takes it into his hands, and goes on, eating as he goes. He comes to his father and mother and gives to them, and they eat, but he doesn’t tell them that he had taken the honey out of the lion’s body.
- The riddle Samson tells his thirty companions at the feast
Samson’s father goes down to the woman; and Samson makes a feast there, for the young men used to do so. When they see him, they bring thirty companions to be with him. Samson says to them, “Let me tell you a riddle now. If you can tell me the answer within the seven days of the feast, and find it out, then I will give you thirty linen garments and thirty changes of clothing; but if you can’t tell me the answer, then you shall give me thirty linen garments and thirty changes of clothing.” They say to him, “Tell us your riddle, that we may hear it.” He says to them, “Out of the eater came out food. Out of the strong came out sweetness.” They can’t in three days declare the riddle.
- Samson’s wife tells the riddle to the children of her people
on the seventh day, they say to Samson’s wife, “Entice your husband, that he may declare to us the riddle, lest we burn you and your father’s house with fire. Have you called us to impoverish us? Isn’t that so?” Samson’s wife weeps before him, and says, “You just hate me, and don’t love me. You’ve told a riddle to the children of my people, and haven’t told it to me.” Samson says to her, “Behold, I haven’t told my father or my mother, so why should I tell you?” She weeps before him the seven days, while their feast lasts; and on the seventh day, he tells her, because she pressed him severely; and she tells the riddle to the children of her people. The men of the city say to Samson on the seventh day before the sun goes down, “What is sweeter than honey? What is stronger than a lion?” He says to them, “If you hadn’t plowed with my heifer, you wouldn’t have found out my riddle.”
- Samson strikes thirty men at Ashkelon and goes up to his father’s house
the LORD’s Spirit comes mightily on Samson, and he goes down to Ashkelon and strikes thirty men of them. He takes their plunder, then gives the changes of clothing to those who declared the riddle. His anger burns, and he goes up to his father’s house. But Samson’s wife is given to his companion, who had been his friend.
- Samson visits his wife, and her father won’t allow him to go in
after a while, in the time of wheat harvest, Samson visits his wife with a young goat. He says, “I will go in to my wife’s room.” But her father won’t allow him to go in. Her father says, “I most certainly thought that you utterly hated her; therefore I gave her to your companion. Isn’t her younger sister more beautiful than she? Please, take her instead.” Samson says to them, “This time I will be blameless in the case of the Philistines when I harm them.”
- Samson lets three hundred foxes with torches go into the standing grain of the Philistines
Samson goes and catches three hundred foxes, and takes torches, and turns tail to tail, and puts a torch in the middle between every two tails. When he has set the torches on fire, he lets them go into the standing grain of the Philistines, and burns up both the shocks and the standing grain, and also the olive groves. Then the Philistines say, “Who has done this?” They say, “Samson, the son-in-law of the Timnite, because he has taken his wife and given her to his companion.” The Philistines come up, and burn her and her father with fire.
- Samson strikes the Philistines with a great slaughter and lives in the cave in Etam’s rock
Samson says to them, “If you behave like this, surely I will take revenge on you, and after that I will cease.” He strikes them hip and thigh with a great slaughter; and he goes down and lives in the cave in Etam’s rock.
- Three thousand men of Judah bind Samson with two new ropes and bring him up from the rock
then the Philistines go up, encamp in Judah, and spread themselves in Lehi. The men of Judah say, “Why have you come up against us?” They say, “We have come up to bind Samson, to do to him as he has done to us.” Then three thousand men of Judah go down to the cave in Etam’s rock, and say to Samson, “Don’t you know that the Philistines are rulers over us? What then is this that you have done to us?” Samson says to them, “As they did to me, so I have done to them.” They say to him, “We have come down to bind you, that we may deliver you into the hand of the Philistines.” Samson says to them, “Swear to me that you will not attack me yourselves.” They speak to him, saying, “No, but we will bind you securely and deliver you into their hands; but surely we will not kill you.” They bind him with two new ropes, and bring him up from the rock.
- At Lehi Samson strikes a thousand men with a fresh jawbone of a donkey
when Samson comes to Lehi, the Philistines shout as they meet him. Then the LORD’s Spirit comes mightily on him, and the ropes that were on his arms become as flax that was burned with fire; and his bands drop from off his hands. He finds a fresh jawbone of a donkey, puts out his hand, takes it, and strikes a thousand men with it. Samson says, “With the jawbone of a donkey, heaps on heaps; with the jawbone of a donkey I have struck a thousand men.” When he has finished speaking, he throws the jawbone out of his hand; and that place is called Ramath Lehi. At 15:17 the Korean Revised Version has Samson name the place.
- Samson, very thirsty, calls on the LORD, and God splits the hollow place that is in Lehi
Samson is very thirsty, and calls on the LORD and says, “You have given this great deliverance by the hand of your servant; and now shall I die of thirst, and fall into the hands of the uncircumcised?” But God splits the hollow place that is in Lehi, and water comes out of it. When Samson has drunk, his spirit comes again, and he revives. Therefore its name is called En Hakkore, which is in Lehi, to this day. Samson judged Israel twenty years in the days of the Philistines.
- Samson carries the doors of the gate of Gaza to the top of the mountain that is before Hebron
Samson goes to Gaza, and sees there a prostitute, and goes in to her. The Gazites are told, “Samson is here!” They surround him and lay wait for him all night in the gate of the city, and are quiet all the night, saying, “Wait until morning light; then we will kill him.” Samson lies until midnight, then arises at midnight and takes hold of the doors of the gate of the city, with the two posts, and plucks them up, bar and all, and puts them on his shoulders and carries them up to the top of the mountain that is before Hebron.
- The lords of the Philistines tell Delilah, whom Samson loves, to entice him
afterward Samson loves a woman in the valley of Sorek, whose name is Delilah. The lords of the Philistines come up to her and say to her, “Entice him, and see in which his great strength lies, and by what means we may prevail against him, that we may bind him to afflict him; and we will each give you eleven hundred pieces of silver.”
- Delilah binds Samson with seven green cords
Delilah says to Samson, “Please tell me where your great strength lies, and what you might be bound to afflict you.” Samson says to her, “If they bind me with seven green cords that were never dried, then shall I become weak, and be as another man.” Then the lords of the Philistines bring up to her seven green cords which had not been dried, and she binds him with them. Now she has an ambush waiting in the inner room. She says to him, “The Philistines are on you, Samson!” He breaks the cords as a flax thread is broken when it touches the fire. So his strength is not known.
- Delilah binds Samson with new ropes
Delilah says to Samson, “Behold, you have mocked me, and told me lies. Now please tell me how you might be bound.” Samson says to her, “If they only bind me with new ropes with which no work has been done, then I will become weak, and be as another man.” So Delilah takes new ropes and binds him with them, then says to him, “The Philistines are on you, Samson!” The ambush is waiting in the inner room. Samson breaks them off his arms like a thread.
- Delilah and the seven locks of Samson’s head on the loom
Delilah says to Samson, “Until now, you have mocked me and told me lies. Tell me with what you might be bound.” Samson says to her, “If you weave the seven locks of my head with the fabric on the loom.” Delilah fastens it with the pin, and says to him, “The Philistines are on you, Samson!” He awakens out of his sleep, and plucks away the pin of the beam and the fabric.
- Samson tells Delilah all his heart
Delilah says to Samson, “How can you say, ‘I love you,’ when your heart is not with me? You have mocked me these three times, and have not told me where your great strength lies.” When she presses him daily with her words and urges him, his soul is troubled to death. Samson tells her all his heart and says to her, “No razor has ever come on my head; for I have been a Nazirite to God from my mother’s womb. If I am shaved, then my strength will go from me and I will become weak, and be like any other man.”
- After the seven locks of his head are shaved, the Philistines lay hold on Samson and bring him down to Gaza
when Delilah sees that Samson has told her all his heart, she sends and calls for the lords of the Philistines, saying, “Come up this once, for he has told me all his heart.” Then the lords of the Philistines come up to her and bring the money in their hand. 16:19 says, “She made him sleep on her knees; and she called for a man and shaved off the seven locks of his head; and she began to afflict him, and his strength went from him.” She says, “The Philistines are upon you, Samson!” He awakes out of his sleep, and says, “I will go out as at other times, and shake myself free.” But he doesn’t know that the LORD had departed from him. The Philistines lay hold on him and put out his eyes; and they bring him down to Gaza and bind him with fetters of bronze; and he grinds at the mill in the prison. However, the hair of his head begins to grow again after he was shaved.
- The lords of the Philistines offer a great sacrifice to Dagon their god
the lords of the Philistines gather together to offer a great sacrifice to Dagon their god, and to rejoice; for they say, “Our god has delivered Samson our enemy into our hand.” When the people see Samson, they praise their god; for they say, “Our god has delivered our enemy and the destroyer of our country, who has slain many of us, into our hand.” When their hearts are merry, they say, “Call for Samson, that he may entertain us.” They call for Samson out of the prison; and he performs before them. They set him between the pillars.
- Samson takes hold of the two middle pillars and bows himself, and the house falls
Samson says to the boy who holds him by the hand, “Allow me to feel the pillars on which the house rests, that I may lean on them.” Now the house is full of men and women; and all the lords of the Philistines are there; and there are on the roof about three thousand men and women, who saw while Samson performed. Samson calls to the LORD, and says, “Lord GOD, remember me, please, and strengthen me, please, only this once, God, that I may be at once avenged of the Philistines for my two eyes.” Samson takes hold of the two middle pillars on which the house rests and leans on them, the one with his right hand and the other with his left. Samson says, “Let me die with the Philistines!” He bows himself with all his might; and the house falls on the lords, and on all the people who are in it. So the dead that he killed at his death were more than those who he killed in his life.
- Samson’s brothers and all the house of his father bury him in the burial site of Manoah his father
then Samson’s brothers and all the house of his father come down and take him, and bring him up and bury him between Zorah and Eshtaol in the burial site of Manoah his father. He judged Israel twenty years.
- Micah restores the eleven hundred pieces of silver to his mother, and his mother gives two hundred pieces to a silversmith
there is a man of the hill country of Ephraim, whose name is Micah. He says to his mother, “The eleven hundred pieces of silver that were taken from you, about which you uttered a curse, and also spoke it in my ears—behold, the silver is with me. I took it.” His mother says, “May the LORD bless my son!” Micah restores the eleven hundred pieces of silver to his mother, then his mother says, “I most certainly dedicate the silver to the LORD from my hand for my son, to make a carved image and a molten image. Now therefore I will restore it to you.” When Micah restores the money to his mother, his mother takes two hundred pieces of silver, and gives them to a silversmith, who makes a carved image and a molten image out of it. It is in the house of Micah. In the Korean Revised Version Micah says at 17:2 that his mother lost the silver (잃어버리셨으므로), and 17:4 does not say that the silversmith made the images.
- Micah makes an ephod and teraphim, and one of his sons becomes his priest
the man Micah has a house of gods, and he makes an ephod, and teraphim, and consecrates one of his sons, who becomes his priest. The text says, “In those days there was no king in Israel. Everyone did that which was right in his own eyes.”
- The young Levite of Bethlehem Judah becomes Micah’s priest
there is a young man out of Bethlehem Judah, of the family of Judah, who is a Levite; and he lives there. The man departs out of the city, out of Bethlehem Judah, to live where he can find a place, and he comes to the hill country of Ephraim, to the house of Micah, as he travels. Micah says to him, “Where did you come from?” He says to him, “I am a Levite of Bethlehem Judah, and I am looking for a place to live.” Micah says to him, “Dwell with me, and be to me a father and a priest, and I will give you ten pieces of silver per year, a suit of clothing, and your food.” So the Levite goes in. The Levite is content to dwell with the man; and the young man is to him as one of his sons. Micah consecrates the Levite, and the young man becomes his priest, and is in the house of Micah. Then Micah says, “Now I know that the LORD will do good to me, since I have a Levite as my priest.”
- The children of Dan, seeking an inheritance, send five men to spy out the land
the text says, “In those days there was no king in Israel.” In those days the tribe of the Danites seeks an inheritance to dwell in; for to that day, their inheritance had not fallen to them among the tribes of Israel. The children of Dan send five men of their family from their whole number, men of valor, from Zorah and from Eshtaol, to spy out the land and to search it. They say to them, “Go, explore the land!” The five men come to the hill country of Ephraim, to the house of Micah, and lodge there.
- At Micah’s house the five men ask the young Levite to ask counsel of God
when the five men are by the house of Micah, they know the voice of the young man the Levite; so they go over there and say to him, “Who brought you here? What do you do in this place? What do you have here?” He says to them, “Thus and thus has Micah dealt with me, and he has hired me, and I have become his priest.” They say to him, “Please ask counsel of God, that we may know whether our way which we go shall be prosperous.” The priest says to them, “Go in peace. Your way in which you go is before the LORD.”
- The five men come to Laish, see the people, and return to their brothers at Zorah and Eshtaol
then the five men depart and come to Laish and see the people who are there, how they live in safety, in the way of the Sidonians, quiet and secure; for there is no one in the land possessing authority, that might put them to shame in anything, and they are far from the Sidonians, and have no dealings with anyone else. The five men come to their brothers at Zorah and Eshtaol; and their brothers ask them, “What do you say?” They say, “Arise, and let’s go up against them; for we have seen the land, and behold, it is very good. Do you stand still? Don’t be slothful to go and to enter in to possess the land. When you go, you will come to an unsuspecting people, and the land is large; for God has given it into your hand, a place where there is no lack of anything that is on the earth.”
- The family of the Danites sets out with six hundred armed men and encamps in Kiriath Jearim in Judah
the family of the Danites sets out from Zorah and Eshtaol with six hundred men armed with weapons of war. They go up and encamp in Kiriath Jearim in Judah. The text says, “Therefore they call that place Mahaneh Dan to this day. Behold, it is behind Kiriath Jearim.” They pass from there to the hill country of Ephraim, and come to the house of Micah.
- The five men take the engraved image, the ephod, the teraphim, and the molten image from Micah’s house, and the priest goes with the people
then the five men who went to spy out the country of Laish answer and say to their brothers, “Do you know that there is in these houses an ephod, and teraphim, and a carved image, and a molten image? Now therefore consider what you have to do.” They go over there and come to the house of the young Levite man, even to the house of Micah, and ask him how he is doing. The six hundred men armed with their weapons of war, who are of the children of Dan, stand by the entrance of the gate. The five men who went to spy out the land go up, and come in there, and take the engraved image, the ephod, the teraphim, and the molten image; and the priest stands by the entrance of the gate with the six hundred men armed with weapons of war. When these go into Micah’s house, and take the engraved image, the ephod, the teraphim, and the molten image, the priest says to them, “What are you doing?” They say to him, “Hold your peace, put your hand on your mouth, and go with us. Be a father and a priest to us. Is it better for you to be priest to the house of one man, or to be priest to a tribe and a family in Israel?” The priest’s heart is glad, and he takes the ephod, the teraphim, and the engraved image, and goes with the people. The Korean Revised Version reads 이 집에 (in this house) at 18:14, and names the five men at 18:18, where WEB says “these”.
- The men near Micah’s house overtake the children of Dan, and Micah turns and goes back to his house
so the children of Dan turn and depart, and put the little ones, the livestock, and the goods before them. When they are a good way from the house of Micah, the men who are in the houses near Micah’s house gather together, overtake the children of Dan and call to them. The children of Dan turn their faces, and say to Micah, “What ails you, that you come with such a company?” Micah says, “You have taken away my gods which I made, and the priest, and have gone away! What more do I have? How can you ask me, ‘What ails you?’” The children of Dan say to him, “Don’t let your voice be heard among us, lest angry fellows fall on you, and you lose your life, with the lives of your household.” The children of Dan go their way; and when Micah sees that they are too strong for him, he turns and goes back to his house.
- The children of Dan come to Laish, strike the people, build the city, and call it Dan
the children of Dan take that which Micah had made, and the priest whom he had, and come to Laish, to a people quiet and unsuspecting, and strike them with the edge of the sword; then they burn the city with fire. There is no deliverer, because it is far from Sidon, and they have no dealings with anyone else; and it is in the valley that lies by Beth Rehob. The children of Dan build the city and live in it. They call the name of the city Dan, after the name of Dan their father, who was born to Israel; however the name of the city used to be Laish.
- The children of Dan set up the engraved image, and Jonathan and his sons are priests to the tribe of the Danites
the children of Dan set up for themselves the engraved image; and Jonathan, the son of Gershom, the son of Moses, and his sons are priests to the tribe of the Danites until the day of the captivity of the land. So the children of Dan set up for themselves Micah’s engraved image which he made, and it remains all the time that God’s house is in Shiloh. The Korean Revised Version calls Jonathan 모세의 손자 게르손의 아들, the grandson of Moses and the son of 게르손, and reads 이 백성이 사로잡히는 날까지 (until the day this people was taken captive) where WEB reads “the captivity of the land”.
- The Levite’s concubine goes away from him to her father’s house in Bethlehem Judah
in those days, when there was no king in Israel, a certain Levite living on the farther side of the hill country of Ephraim takes for himself a concubine out of Bethlehem Judah. His concubine plays the prostitute against him, and goes away from him to her father’s house to Bethlehem Judah, and is there for four months.
- The young lady’s father keeps the Levite there until the fifth day
her husband arises and goes after her to speak kindly to her, to bring her again, having his servant with him and a couple of donkeys. She brings him into her father’s house; and when the father of the young lady sees him, he rejoices to meet him. His father-in-law, the young lady’s father, keeps him there; and he stays with him three days. So they eat and drink, and stay there. On the fourth day they get up early in the morning, and he rises up to depart. The young lady’s father says to his son-in-law, “Strengthen your heart with a morsel of bread, and afterward you shall go your way.” So they sit down, eat, and drink, both of them together. Then the young lady’s father says to the man, “Please be pleased to stay all night, and let your heart be merry.” The man rises up to depart; but his father-in-law urges him, and he stays there again. He arises early in the morning on the fifth day to depart; and the young lady’s father says, “Please strengthen your heart and stay until the day declines”, and they both eat. When the man rises up to depart, with his concubine and his servant, his father-in-law, the young lady’s father, says to him, “Behold, now the day draws toward evening, please stay all night. Behold, the day is ending. Stay here, that your heart may be merry; and tomorrow go on your way early, that you may go home.”
- The Levite will not enter the city of the Jebusites, and at Gibeah no one takes them into his house
but the man won’t stay that night; he rises up and goes near Jebus (also called Jerusalem). With him are a couple of saddled donkeys, and his concubine also is with him. When they are by Jebus, the day is far spent; and the servant says to his master, “Please come and let’s enter into this city of the Jebusites, and stay in it.” His master says to him, “We won’t enter into the city of a foreigner that is not of the children of Israel; but we will pass over to Gibeah.” He says to his servant, “Come and let’s draw near to one of these places; and we will lodge in Gibeah, or in Ramah.” So they pass on and go their way; and the sun goes down on them near Gibeah, which belongs to Benjamin. They go over there, to go in to stay in Gibeah. The man goes in, and sits down in the street of the city; for there is no one who takes them into his house to stay.
- An old man from the hill country of Ephraim, living in Gibeah, brings the traveler into his house
an old man comes from his work out of the field at evening. Now the man is from the hill country of Ephraim, and he lives in Gibeah; but the men of the place are Benjamites. He lifts up his eyes, and sees the wayfaring man in the street of the city; and the old man says, “Where are you going? Where did you come from?” The wayfaring man says to him, “We are passing from Bethlehem Judah to the farther side of the hill country of Ephraim. I am from there, and I went to Bethlehem Judah. I am going to the LORD’s house; and there is no one who has taken me into his house. Yet there is both straw and feed for our donkeys; and there is bread and wine also for me, and for your servant, and for the young man who is with your servants. There is no lack of anything.” The old man says, “Peace be to you! Just let me supply all your needs, but don’t sleep in the street.” So he brings him into his house, and gives the donkeys fodder. Then they wash their feet, and eat and drink.
- The wicked men of the city surround the old man’s house, and the Levite brings his concubine out to them
as they are making their hearts merry, behold, the men of the city, certain wicked fellows, surround the house, beating at the door; and they speak to the master of the house, the old man, saying, “Bring out the man who came into your house, that we can have sex with him!” The man, the master of the house, goes out to them, and says to them, “No, my brothers, please don’t act so wickedly; since this man has come into my house, don’t do this folly. Behold, here is my virgin daughter and his concubine. I will bring them out now. Humble them, and do with them what seems good to you; but to this man don’t do any such folly.” But the men won’t listen to him; so the man grabs his concubine, and brings her out to them; and they have sex with her, and abuse her all night until the morning. When the day begins to dawn, they let her go. Then the woman comes in the dawning of the day, and falls down at the door of the man’s house where her lord is, until it is light.
- The Levite divides his concubine into twelve pieces and sends her throughout all the borders of Israel
the woman’s lord rises up in the morning and opens the doors of the house, and goes out to go his way; and behold, the woman his concubine has fallen down at the door of the house, with her hands on the threshold. He says to her, “Get up, and let’s get going!” but no one answers. Then he takes her up on the donkey; and the man rises up, and goes to his place. When he has come into his house, he takes a knife and cuts up his concubine, and divides her, limb by limb, into twelve pieces, and sends her throughout all the borders of Israel. All who see it say, “Such a deed has not been done or seen from the day that the children of Israel came up out of the land of Egypt to this day! Consider it, take counsel, and speak.” The Korean Revised Version calls her 그 시체, the dead body, at 19:28, and 첩의 시체, the concubine’s dead body, at 19:29.
- The congregation of the children of Israel is assembled as one man to the LORD at Mizpah
then all the children of Israel go out, and the congregation is assembled as one man, from Dan even to Beersheba, with the land of Gilead, to the LORD at Mizpah. The chiefs of all the people, even of all the tribes of Israel, present themselves in the assembly of the people of God, four hundred thousand footmen who drew sword. The children of Benjamin hear that the children of Israel have gone up to Mizpah. The children of Israel say, “Tell us, how did this wickedness happen?”
- The Levite, the husband of the murdered woman, tells what the men of Gibeah did
the Levite, the husband of the woman who was murdered, answers, “I came into Gibeah that belongs to Benjamin, I and my concubine, to spend the night. The men of Gibeah rose against me, and surrounded the house by night. They intended to kill me and they raped my concubine, and she is dead. I took my concubine and cut her in pieces, and sent her throughout all the country of the inheritance of Israel; for they have committed lewdness and folly in Israel. Behold, you children of Israel, all of you, give here your advice and counsel.”
- All the people’s word to go up against Gibeah by lot
all the people arise as one man, saying, “None of us will go to his tent, neither will any of us turn to his house. But now this is the thing which we will do to Gibeah: we will go up against it by lot; and we will take ten men of one hundred throughout all the tribes of Israel, and one hundred of one thousand, and a thousand out of ten thousand to get food for the people, that they may do, when they come to Gibeah of Benjamin, according to all the folly that the men of Gibeah have done in Israel.” So all the men of Israel are gathered against the city, knit together as one man.
- Benjamin will not listen when the tribes of Israel tell them to deliver up the wicked fellows in Gibeah
the tribes of Israel send men through all the tribe of Benjamin, saying, “What wickedness is this that has happened among you? Now therefore deliver up the men, the wicked fellows who are in Gibeah, that we may put them to death and put away evil from Israel.” But Benjamin will not listen to the voice of their brothers, the children of Israel.
- The children of Benjamin gather out of the cities to Gibeah and are counted
the children of Benjamin gather themselves together out of the cities to Gibeah, to go out to battle against the children of Israel. The children of Benjamin are counted on that day out of the cities twenty-six thousand men who drew the sword, in addition to the inhabitants of Gibeah, who were counted seven hundred chosen men. The text goes on, “Among all these soldiers there were seven hundred chosen men who were left-handed. Every one of them could sling a stone at a hair and not miss.” The men of Israel, besides Benjamin, are counted four hundred thousand men who drew sword; all these are men of war. At 20:16 the Korean Revised Version writes 이 모든 백성 중에서 택한 칠백명, the seven hundred chosen out of all these people.
- At Bethel the children of Israel ask God who shall go up first to battle against the children of Benjamin
the children of Israel arise, go up to Bethel, and ask counsel of God. They ask, “Who shall go up for us first to battle against the children of Benjamin?” The LORD says, “Judah first.”
- On the first day the children of Benjamin destroy twenty-two thousand men of Israel
the children of Israel rise up in the morning and encamp against Gibeah. The men of Israel go out to battle against Benjamin; and the men of Israel set the battle in array against them at Gibeah. The children of Benjamin come out of Gibeah, and on that day destroy twenty-two thousand of the Israelite men down to the ground. The people, the men of Israel, encourage themselves, and set the battle again in array in the place where they set themselves in array the first day. The children of Israel go up and weep before the LORD until evening; and they ask of the LORD, saying, “Shall I again draw near to battle against the children of Benjamin my brother?” The LORD says, “Go up against him.”
- On the second day Benjamin again destroys eighteen thousand of the children of Israel
the children of Israel come near against the children of Benjamin the second day. Benjamin goes out against them out of Gibeah the second day, and destroys down to the ground of the children of Israel again eighteen thousand men. All these drew the sword.
- All the children of Israel weep and fast at Bethel and ask the LORD again
then all the children of Israel and all the people go up, and come to Bethel, and weep, and sit there before the LORD, and fast that day until evening; then they offer burnt offerings and peace offerings before the LORD. The children of Israel ask the LORD (for the ark of the covenant of God was there in those days, and Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days), saying, “Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease?” The LORD says, “Go up; for tomorrow I will deliver him into your hand.”
- Israel sets ambushes around Gibeah, and on the third day destroys twenty-five thousand one hundred men of Benjamin
Israel sets ambushes all around Gibeah. The children of Israel go up against the children of Benjamin on the third day, and set themselves in array against Gibeah, as at other times. The children of Benjamin go out against the people, and are drawn away from the city; and they begin to strike and kill of the people as at other times, in the highways, of which one goes up to Bethel and the other to Gibeah, in the field, about thirty men of Israel. The children of Benjamin say, “They are struck down before us, as at the first.” But the children of Israel say, “Let’s flee, and draw them away from the city to the highways.” All the men of Israel rise up out of their place and set themselves in array at Baal Tamar. Then the ambushers of Israel break out of their place, even out of Maareh Geba. Ten thousand chosen men out of all Israel come over against Gibeah, and the battle is severe; but the men of Benjamin don’t know that disaster is close to them. The LORD strikes Benjamin before Israel; and the children of Israel destroy of Benjamin that day twenty-five thousand one hundred men. All these drew the sword. Where the WEB has Maareh Geba, the Korean Revised Version reads 기브아 초장, the meadow of Gibeah.
- The ambushers rush on Gibeah, and the smoke of the city goes up to the sky
so the children of Benjamin see that they are struck. The text gives the reason, “for the men of Israel yielded to Benjamin because they trusted the ambushers whom they had set against Gibeah.” The ambushers hurry, and rush on Gibeah; then the ambushers spread out, and strike all the city with the edge of the sword. Now the appointed sign between the men of Israel and the ambushers was that they should make a great cloud of smoke rise up out of the city. The men of Israel turn in the battle, and Benjamin begins to strike and kill of the men of Israel about thirty persons; for the men of Benjamin say, “Surely they are struck down before us, as in the first battle.” But when the cloud begins to arise up out of the city in a pillar of smoke, the Benjamites look behind them; and behold, the whole city goes up in smoke to the sky. The men of Israel turn, and the men of Benjamin are dismayed; for they see that disaster has come on them.
- Benjamin flees toward the wilderness, is chased as far as Gidom, and twenty-five thousand men of Benjamin fall that day
therefore the men of Benjamin turn their backs before the men of Israel to the way of the wilderness, but the battle follows hard after them; and those who came out of the cities destroy them in the middle of it. They surround the Benjamites, chase them, and tread them down at their resting place, as far as near Gibeah toward the sunrise. Eighteen thousand men of Benjamin fall; all these are men of valor. They turn and flee toward the wilderness to the rock of Rimmon. The men of Israel glean five thousand men of them in the highways, and follow hard after them to Gidom, and strike two thousand men of them. So all who fall that day of Benjamin are twenty-five thousand men who drew the sword; all these are men of valor. At the end of 20:42 the Korean Revised Version reads 군사가 급히 추격하며 각 성읍에서 나온 자를 그 가운데서 진멸하니라: the army, following hard, destroys those who came out of each city.
- Six hundred men stay in the rock of Rimmon four months, and the men of Israel set the cities on fire
but six hundred men turn and flee toward the wilderness to the rock of Rimmon, and stay in the rock of Rimmon four months. The men of Israel turn again on the children of Benjamin, and strike them with the edge of the sword, including the entire city, the livestock, and all that they find. Moreover they set all the cities which they find on fire.
- The oath that none will give his daughter to Benjamin as a wife, and the weeping at Bethel
now the men of Israel had sworn in Mizpah, saying, “None of us will give his daughter to Benjamin as a wife.” The people come to Bethel and sit there until evening before God, and lift up their voices, and weep severely. They say, “The LORD, the God of Israel, why has this happened in Israel, that there should be one tribe lacking in Israel today?” On the next day, the people rise early and build an altar there, and offer burnt offerings and peace offerings.
- The children of Israel ask who did not come up in the assembly, and grieve for Benjamin their brother
the children of Israel say, “Who is there among all the tribes of Israel who didn’t come up in the assembly to the LORD?” For they had made a great oath concerning him who didn’t come up to the LORD to Mizpah, saying, “He shall surely be put to death.” The children of Israel grieve for Benjamin their brother, and say, “There is one tribe cut off from Israel today. How shall we provide wives for those who remain, since we have sworn by the LORD that we will not give them of our daughters to wives?”
- Twelve thousand men sent to Jabesh Gilead, and four hundred young virgins brought to the camp at Shiloh
the children of Israel say, “What one is there of the tribes of Israel who didn’t come up to the LORD to Mizpah?” Behold, no one came from Jabesh Gilead to the camp to the assembly. For when the people were counted, behold, there were none of the inhabitants of Jabesh Gilead there. The congregation sends twelve thousand of the most valiant men there, and commands them, saying, “Go and strike the inhabitants of Jabesh Gilead with the edge of the sword, with the women and the little ones. This is the thing that you shall do: you shall utterly destroy every male, and every woman who has lain with a man.” They find among the inhabitants of Jabesh Gilead four hundred young virgins who had not known man by lying with him; and they bring them to the camp to Shiloh, which is in the land of Canaan.
- Peace proclaimed to the children of Benjamin in the rock of Rimmon, and the women of Jabesh Gilead given them
the whole congregation sends and speaks to the children of Benjamin who are in the rock of Rimmon, and proclaims peace to them. Benjamin returns at that time; and they give them the women whom they had saved alive of the women of Jabesh Gilead. There still aren’t enough for them. The people grieve for Benjamin, and the text gives the reason, “because the LORD had made a breach in the tribes of Israel.”
- The word of the elders of the congregation to the children of Benjamin to catch wives of the daughters of Shiloh
then the elders of the congregation say, “How shall we provide wives for those who remain, since the women are destroyed out of Benjamin?” They say, “There must be an inheritance for those who are escaped of Benjamin, that a tribe not be blotted out from Israel. However, we may not give them wives of our daughters, for the children of Israel had sworn, saying, ‘Cursed is he who gives a wife to Benjamin.’” They say, “Behold, there is a feast of the LORD from year to year in Shiloh, which is on the north of Bethel, on the east side of the highway that goes up from Bethel to Shechem, and on the south of Lebonah.” They command the children of Benjamin, saying, “Go and lie in wait in the vineyards, and see, and behold, if the daughters of Shiloh come out to dance in the dances, then come out of the vineyards, and each man catch his wife of the daughters of Shiloh, and go to the land of Benjamin. It shall be, when their fathers or their brothers come to complain to us, that we will say to them, ‘Grant them graciously to us, because we didn’t take for each man his wife in battle, neither did you give them to them; otherwise you would now be guilty.’”
- The children of Benjamin take wives, return to their inheritance and build the cities
the children of Benjamin do so, and take wives for themselves according to their number, of those who danced, whom they carried off. They go and return to their inheritance, build the cities, and live in them. The children of Israel depart from there at that time, every man to his tribe and to his family, and they each go out from there to his own inheritance.
- The days when there was no king in Israel, and everyone did what was right in his own eyes
the text says, “In those days there was no king in Israel. Everyone did that which was right in his own eyes.”
Ruth
- Elimelech and his two sons, who went to live in the country of Moab, die
in the days when the judges judged, there is a famine in the land, and a certain man of Bethlehem Judah goes to live in the country of Moab with his wife and his two sons. The name of the man is Elimelech, and the name of his wife Naomi; the names of his two sons are Mahlon and Chilion, Ephrathites of Bethlehem Judah. They come into the country of Moab and live there. Elimelech, Naomi’s husband, dies, and she is left with her two sons. They take for themselves wives of the women of Moab: the name of the one is Orpah, and the name of the other is Ruth. They live there about ten years. Mahlon and Chilion both die, and the woman is bereaved of her two children and of her husband.
- Naomi tells her daughters-in-law to return each to her mother’s house, and Orpah kisses her mother-in-law
then Naomi arises with her daughters-in-law, that she might return from the country of Moab, for she has heard in the country of Moab how the LORD had visited his people in giving them bread. She goes out of the place where she was, and her two daughters-in-law with her, and they go on the way to return to the land of Judah. Naomi says to her two daughters-in-law, “Go, return each of you to her mother’s house. May the LORD deal kindly with you, as you have dealt with the dead and with me. May the LORD grant you that you may find rest, each of you in the house of her husband.” Then she kisses them, and they lift up their voices and weep, and say to her, “No, but we will return with you to your people.” Naomi says, “Go back, my daughters. Why do you want to go with me? Do I still have sons in my womb, that they may be your husbands? Go back, my daughters, go your way; for I am too old to have a husband. If I should say, ‘I have hope,’ if I should even have a husband tonight, and should also bear sons, would you then wait until they were grown? Would you then refrain from having husbands? No, my daughters, for it grieves me seriously for your sakes, for the LORD’s hand has gone out against me.” They lift up their voices and weep again; then Orpah kisses her mother-in-law, but Ruth stays with her.
- Ruth is determined to go with Naomi
Naomi says, “Behold, your sister-in-law has gone back to her people and to her god. Follow your sister-in-law.” Ruth says, “Don’t urge me to leave you, and to return from following you, for where you go, I will go; and where you stay, I will stay. Your people will be my people, and your God my God. Where you die, I will die, and there I will be buried. May the LORD do so to me, and more also, if anything but death parts you and me.” When Naomi sees that Ruth is determined to go with her, she stops urging her.
- Naomi comes to Bethlehem and says to call her Mara
so Naomi and Ruth both go until they come to Bethlehem. When they have come to Bethlehem, all the city is excited about them, and they ask, “Is this Naomi?” Naomi says to them, “Don’t call me Naomi. Call me Mara, for the Almighty has dealt very bitterly with me. I went out full, and the LORD has brought me home again empty. Why do you call me Naomi, since the LORD has testified against me, and the Almighty has afflicted me?” So Naomi returns, and Ruth the Moabitess, her daughter-in-law, with her, who returned out of the country of Moab. They come to Bethlehem in the beginning of barley harvest.
- Ruth gleans in the portion of the field belonging to Boaz
Naomi has a relative of her husband’s, a mighty man of wealth, of the family of Elimelech, and his name is Boaz. Ruth the Moabitess says to Naomi, “Let me now go to the field, and glean among the ears of grain after him in whose sight I find favor.” Naomi says to her, “Go, my daughter.” Ruth goes, and comes and gleans in the field after the reapers; and she happens to come to the portion of the field belonging to Boaz, who was of the family of Elimelech.
- Boaz asks his servant over the reapers whose young lady she is
behold, Boaz comes from Bethlehem and says to the reapers, “May the LORD be with you.” They answer him, “May the LORD bless you.” Then Boaz says to his servant who was set over the reapers, “Whose young lady is this?” The servant who was set over the reapers answers, “It is the Moabite lady who came back with Naomi out of the country of Moab. She said, ‘Please let me glean and gather after the reapers among the sheaves.’ So she came, and has continued even from the morning until now, except that she rested a little in the house.”
- Boaz tells Ruth to stay close to his maidens, and Ruth bows herself to the ground
Boaz says to Ruth, “Listen, my daughter. Don’t go to glean in another field, and don’t go from here, but stay here close to my maidens. Let your eyes be on the field that they reap, and go after them. Haven’t I commanded the young men not to touch you? When you are thirsty, go to the vessels, and drink from that which the young men have drawn.” Ruth falls on her face and bows herself to the ground, and says to him, “Why have I found favor in your sight, that you should take knowledge of me, since I am a foreigner?” Boaz answers her, “I have been told all about what you have done for your mother-in-law since the death of your husband, and how you have left your father, your mother, and the land of your birth, and have come to a people that you didn’t know before. May the LORD repay your work, and a full reward be given to you from the LORD, the God of Israel, under whose wings you have come to take refuge.” Ruth says, “Let me find favor in your sight, my lord, because you have comforted me, and because you have spoken kindly to your servant, though I am not as one of your servants.”
- Boaz commands his young men to let Ruth glean even among the sheaves
at meal time Boaz says to Ruth, “Come here, and eat some bread, and dip your morsel in the vinegar.” She sits beside the reapers, and they pass her parched grain; she eats, is satisfied, and leaves some of it. When she has risen up to glean, Boaz commands his young men, saying, “Let her glean even among the sheaves, and don’t reproach her. Also pull out some for her from the bundles, and leave it. Let her glean, and don’t rebuke her.” At 2:14 the Korean Revised Version has a single person, not named, give her the parched grain, where the WEB has the reapers.
- Ruth gleans about an ephah of barley, and Naomi says Boaz is one of their near kinsmen
Ruth gleans in the field until evening and beats out that which she has gleaned, and it is about an ephah of barley. She takes it up and goes into the city. Her mother-in-law sees what Ruth has gleaned, and Ruth brings out and gives her that which she had left after she had enough. Her mother-in-law says to her, “Where have you gleaned today? Where have you worked? Blessed be he who noticed you.” Ruth tells her mother-in-law with whom she had worked, “The man’s name with whom I worked today is Boaz.” Naomi says to her daughter-in-law, “May he be blessed by the LORD, who has not abandoned his kindness to the living and to the dead.” Naomi says to her, “The man is a close relative to us, one of our near kinsmen.” Ruth the Moabitess says, “Yes, he said to me, ‘You shall stay close to my young men until they have finished all my harvest.’” Naomi says to Ruth her daughter-in-law, “It is good, my daughter, that you go out with his maidens, and that they not harm you in any other field.” So Ruth stays close to the maidens of Boaz, to glean to the end of barley harvest and of wheat harvest, and she lives with her mother-in-law. At 2:20 the WEB has the LORD as the one who has not abandoned his kindness to the living and to the dead; in the Korean Revised Version it is the man on whom Naomi asks the LORD’s blessing.
- Naomi tells Ruth to go down to the threshing floor
Naomi, Ruth’s mother-in-law, says to her, “My daughter, shall I not seek rest for you, that it may be well with you? Now isn’t Boaz our kinsman, with whose maidens you were? Behold, he will be winnowing barley tonight on the threshing floor. Therefore wash yourself, anoint yourself, get dressed, and go down to the threshing floor; but don’t make yourself known to the man until he has finished eating and drinking. It shall be, when he lies down, that you shall note the place where he is lying. Then you shall go in, uncover his feet, and lie down. Then he will tell you what to do.” Ruth says to her, “All that you say, I will do.”
- Ruth uncovers the feet of Boaz on the threshing floor and lies down
Ruth goes down to the threshing floor and does everything that her mother-in-law told her. When Boaz has eaten and drunk, and his heart is merry, he goes to lie down at the end of the heap of grain. Ruth comes softly, uncovers his feet, and lies down. At midnight the man is startled and turns himself, and behold, a woman lies at his feet. He says, “Who are you?” She answers, “I am Ruth your servant. Therefore spread the corner of your garment over your servant; for you are a near kinsman.” He says, “You are blessed by the LORD, my daughter. You have shown more kindness in the latter end than at the beginning, because you didn’t follow young men, whether poor or rich. Now, my daughter, don’t be afraid. I will do to you all that you say; for all the city of my people knows that you are a worthy woman. Now it is true that I am a near kinsman. However, there is a kinsman nearer than I. Stay this night, and in the morning, if he will perform for you the part of a kinsman, good. Let him do the kinsman’s duty. But if he will not do the duty of a kinsman for you, then I will do the duty of a kinsman for you, as the LORD lives. Lie down until the morning.”
- Boaz gives Ruth six measures of barley, and her mother-in-law tells her to wait
Ruth lies at the feet of Boaz until the morning, then rises up before one could discern another; for he said, “Let it not be known that the woman came to the threshing floor.” Boaz says, “Bring the mantle that is on you, and hold it.” She holds it, and he measures six measures of barley and lays it on her; then he goes into the city. When Ruth comes to her mother-in-law, her mother-in-law says, “How did it go, my daughter?” Ruth tells her all that the man had done for her, and says, “He gave me these six measures of barley; for he said, ‘Don’t go empty to your mother-in-law.’” Then her mother-in-law says, “Wait, my daughter, until you know what will happen; for the man will not rest until he has settled this today.”
- At the gate the near kinsman says he can’t redeem it, and takes off his sandal
Boaz goes up to the gate and sits down there. Behold, the near kinsman of whom Boaz spoke comes by. Boaz says to him, “Come over here, friend, and sit down!” The near kinsman comes over and sits down. Boaz takes ten men of the elders of the city and says, “Sit down here,” and they sit down. Boaz says to the near kinsman, “Naomi, who has come back out of the country of Moab, is selling the parcel of land, which was our brother Elimelech’s. I thought I should tell you, saying, ‘Buy it before those who sit here, and before the elders of my people.’ If you will redeem it, redeem it; but if you will not redeem it, then tell me, that I may know. For there is no one to redeem it besides you; and I am after you.” The near kinsman says, “I will redeem it.” Then Boaz says, “On the day you buy the field from the hand of Naomi, you must buy it also from Ruth the Moabitess, the wife of the dead, to raise up the name of the dead on his inheritance.” The near kinsman says, “I can’t redeem it for myself, lest I endanger my own inheritance. Take my right of redemption for yourself; for I can’t redeem it.” The text adds, “Now this was the custom in former time in Israel concerning redeeming and concerning exchanging, to confirm all things: a man took off his sandal, and gave it to his neighbor; and this was the way of formalizing transactions in Israel.” So the near kinsman says to Boaz, “Buy it for yourself,” then he takes off his sandal. At 4:3 the Korean Revised Version says that Naomi holds the land that was Elimelech’s, where the WEB says she is selling it.
- All the people in the gate and the elders are witnesses to what Boaz has bought
Boaz says to the elders and to all the people, “You are witnesses today, that I have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, from the hand of Naomi. Moreover, Ruth the Moabitess, the wife of Mahlon, I have purchased to be my wife, to raise up the name of the dead on his inheritance, that the name of the dead may not be cut off from among his brothers and from the gate of his place. You are witnesses today.” All the people who were in the gate, and the elders, say, “We are witnesses. May the LORD make the woman who has come into your house like Rachel and like Leah, which both built the house of Israel; and treat you worthily in Ephrathah, and be famous in Bethlehem. Let your house be like the house of Perez, whom Tamar bore to Judah, of the offspring which the LORD will give you by this young woman.”
- Ruth bears a son, and the women, Naomi’s neighbors, name him Obed
so Boaz takes Ruth, and she becomes his wife; he goes in to her, and the LORD enables her to conceive, and she bears a son. The women say to Naomi, “Blessed be the LORD, who has not left you today without a near kinsman. Let his name be famous in Israel. He shall be to you a restorer of life and sustain you in your old age; for your daughter-in-law, who loves you, who is better to you than seven sons, has given birth to him.” Naomi takes the child, lays him in her bosom, and becomes nurse to him. The women, her neighbors, give him a name, saying, “A son is born to Naomi”. They name him Obed. He is the father of Jesse, the father of David.
- The generations from Perez to David
now this is the history of the generations of Perez: Perez became the father of Hezron, and Hezron became the father of Ram, and Ram became the father of Amminadab, and Amminadab became the father of Nahshon, and Nahshon became the father of Salmon, and Salmon became the father of Boaz, and Boaz became the father of Obed, and Obed became the father of Jesse, and Jesse became the father of David.
1 Samuel
- Elkanah of Ramathaim Zophim and his two wives, Hannah and Peninnah
now there is a certain man of Ramathaim Zophim, of the hill country of Ephraim, and his name is Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite. He has two wives. The name of one is Hannah, and the name of the other Peninnah. Peninnah has children, but Hannah has no children. The Korean Revised Version calls Elkanah himself the Ephraimite (에브라임 사람 엘가나), and gives his line as son, grandson, great-grandson and great-great-grandson.
- Elkanah goes up to Shiloh year by year to sacrifice, and Hannah’s rival provokes her
this man, Elkanah, goes up out of his city from year to year to worship and to sacrifice to the LORD of Armies in Shiloh. The two sons of Eli, Hophni and Phinehas, priests to the LORD, are there. When the day comes that Elkanah sacrifices, he gives portions to Peninnah his wife and to all her sons and her daughters; but he gives a double portion to Hannah, for he loves Hannah, but the LORD had shut up her womb. Her rival provokes her severely, to irritate her, because the LORD had shut up her womb. So year by year, when she goes up to the LORD’s house, her rival provokes her. Therefore she weeps, and doesn’t eat. Elkanah her husband says to her, “Hannah, why do you weep? Why don’t you eat? Why is your heart grieved? Am I not better to you than ten sons?” The Korean Revised Version names Peninnah as the rival at 1:6–7 and Hannah at 1:7, and only it says at 1:7 that her husband did so (남편이 그같이 하매).
- Hannah’s vow, and the words of Eli the priest
so Hannah rises up after they had finished eating and drinking in Shiloh. Now Eli the priest is sitting on his seat by the doorpost of the LORD’s temple. She is in bitterness of soul, and prays to the LORD, weeping bitterly. She vows a vow, and says, “LORD of Armies, if you will indeed look at the affliction of your servant and remember me, and not forget your servant, but will give to your servant a boy, then I will give him to the LORD all the days of his life, and no razor shall come on his head.” As she continues praying before the LORD, Eli sees her mouth. Now Hannah speaks in her heart. Only her lips move, but her voice is not heard. Therefore Eli thinks she is drunk. Eli says to her, “How long will you be drunk? Get rid of your wine!” Hannah answers, “No, my lord, I am a woman of a sorrowful spirit. I have not been drinking wine or strong drink, but I poured out my soul before the LORD. Don’t consider your servant a wicked woman; for I have been speaking out of the abundance of my complaint and my provocation.” Then Eli answers, “Go in peace; and may the God of Israel grant your petition that you have asked of him.” She says, “Let your servant find favor in your sight.” So the woman goes her way and eats; and her facial expression isn’t sad any more. The Korean Revised Version names no speaker at 1:18.
- Hannah bears a son and names him Samuel
they rise up in the morning early and worship the LORD, then return and come to their house to Ramah. Then Elkanah knows Hannah his wife; and the LORD remembers her. When the time had come, Hannah conceives, and bears a son; and she names him Samuel, saying, “Because I have asked him of the LORD.”
- Hannah does not go up, and nurses her son until she weans him
the man Elkanah, and all his house, go up to offer to the LORD the yearly sacrifice and his vow. But Hannah doesn’t go up, for she says to her husband, “Not until the child is weaned; then I will bring him, that he may appear before the LORD, and stay there forever.” Elkanah her husband says to her, “Do what seems good to you. Wait until you have weaned him; only may the LORD establish his word.” So the woman waits and nurses her son until she weans him.
- Hannah brings the weaned child to the LORD’s house in Shiloh
when Hannah had weaned him, she takes him up with her, with three bulls, and one ephah of meal, and a container of wine, and brings him to the LORD’s house in Shiloh. The child is young. They kill the bull, and bring the child to Eli. She says, “Oh, my lord, as your soul lives, my lord, I am the woman who stood by you here, praying to the LORD. I prayed for this child, and the LORD has given me my petition which I asked of him. Therefore I have also given him to the LORD. As long as he lives he is given to the LORD.” The text goes on, “He worshiped the LORD there.” The Korean Revised Version reads there that the child (그 아이는) worshiped the LORD.
- Hannah’s prayer exulting in the LORD
Hannah prays, and says, “My heart exults in the LORD! My horn is exalted in the LORD. My mouth is enlarged over my enemies, because I rejoice in your salvation. There is no one as holy as the LORD, for there is no one besides you, nor is there any rock like our God. Don’t keep talking so exceedingly proudly. Don’t let arrogance come out of your mouth, for the LORD is a God of knowledge. By him actions are weighed. The bows of the mighty men are broken. Those who stumbled are armed with strength. Those who were full have hired themselves out for bread. Those who were hungry are satisfied. Yes, the barren has borne seven. She who has many children languishes. The LORD kills and makes alive. He brings down to Sheol and brings up. The LORD makes poor and makes rich. He brings low, he also lifts up. He raises up the poor out of the dust. He lifts up the needy from the dunghill to make them sit with princes and inherit the throne of glory. For the pillars of the earth are the LORD’s. He has set the world on them. He will keep the feet of his holy ones, but the wicked will be put to silence in darkness; for no man will prevail by strength. Those who strive with the LORD shall be broken to pieces. He will thunder against them in the sky. The LORD will judge the ends of the earth. He will give strength to his king, and exalt the horn of his anointed.”
- Elkanah returns to Ramah, and the child serves the LORD
Elkanah goes to Ramah to his house. The child serves the LORD before Eli the priest.
- The sons of Eli, wicked men, and the custom of the priests with the people
now the sons of Eli are wicked men. They don’t know the LORD. The custom of the priests with the people is that when anyone offers a sacrifice, the priest’s servant comes while the meat is boiling, with a fork of three teeth in his hand; and he stabs it into the pan, or kettle, or cauldron, or pot. The priest takes all that the fork brings up for himself. They do this to all the Israelites who come there to Shiloh. Yes, before they burn the fat, the priest’s servant comes, and says to the man who sacrifices, “Give meat to roast for the priest; for he will not accept boiled meat from you, but raw.” If the man says to him, “Let the fat be burned first, and then take as much as your soul desires;” then he would say, “No, but you shall give it to me now; and if not, I will take it by force.” The text says, “The sin of the young men was very great before the LORD; for the men despised the LORD’s offering.”
- The child Samuel ministers in a linen ephod, and the little robe his mother makes him
but Samuel ministers before the LORD, being a child, clothed with a linen ephod. Moreover his mother makes him a little robe, and brings it to him from year to year when she comes up with her husband to offer the yearly sacrifice. Eli blesses Elkanah and his wife, and says, “May the LORD give you offspring from this woman for the petition which was asked of the LORD.” Then they go to their own home. The LORD visits Hannah, and she conceives and bears three sons and two daughters. The child Samuel grows before the LORD.
- Eli, very old, hears what his sons do and speaks to them
now Eli is very old; and he hears all that his sons do to all Israel, and how that they slept with the women who served at the door of the Tent of Meeting. He says to them, “Why do you do such things? For I hear of your evil dealings from all these people. No, my sons; for it is not a good report that I hear! You make the LORD’s people disobey. If one man sins against another, God will judge him; but if a man sins against the LORD, who will intercede for him?” Notwithstanding, they don’t listen to the voice of their father, because the LORD intended to kill them. The child Samuel grows on, and increases in favor both with the LORD and also with men.
- A man of God comes to Eli with the LORD’s word
a man of God comes to Eli and says to him, “The LORD says, ‘Did I reveal myself to the house of your father when they were in Egypt in bondage to Pharaoh’s house? Didn’t I choose him out of all the tribes of Israel to be my priest, to go up to my altar, to burn incense, to wear an ephod before me? Didn’t I give to the house of your father all the offerings of the children of Israel made by fire? Why do you kick at my sacrifice and at my offering, which I have commanded in my habitation, and honor your sons above me, to make yourselves fat with the best of all the offerings of Israel my people?’ Therefore the LORD, the God of Israel, says, ‘I said indeed that your house and the house of your father should walk before me forever.’ But now the LORD says, ‘Far be it from me; for those who honor me I will honor, and those who despise me will be cursed. Behold, the days come that I will cut off your arm and the arm of your father’s house, that there will not be an old man in your house. You will see the affliction of my habitation, in all the wealth which I will give Israel. There shall not be an old man in your house forever. The man of yours whom I don’t cut off from my altar will consume your eyes and grieve your heart. All the increase of your house will die in the flower of their age. This will be the sign to you that will come on your two sons, on Hophni and Phinehas: in one day they will both die. I will raise up a faithful priest for myself who will do according to that which is in my heart and in my mind. I will build him a sure house. He will walk before my anointed forever. It will happen that everyone who is left in your house will come and bow down to him for a piece of silver and a loaf of bread, and will say, “Please put me into one of the priests’ offices, that I may eat a morsel of bread.”’”
- The LORD calls Samuel, who had laid down in the LORD’s temple
the child Samuel ministers to the LORD before Eli. The LORD’s word is rare in those days. There are not many visions, then. At that time, when Eli is laid down in his place (now his eyes had begun to grow dim, so that he could not see), and God’s lamp hasn’t yet gone out, and Samuel had laid down in the LORD’s temple where God’s ark was, the LORD calls Samuel. He says, “Here I am.” He runs to Eli and says, “Here I am; for you called me.” He says, “I didn’t call. Lie down again.” He goes and lies down. The LORD calls yet again, “Samuel!” Samuel arises and goes to Eli and says, “Here I am; for you called me.” He answers, “I didn’t call, my son. Lie down again.” Now Samuel doesn’t yet know the LORD, neither is the LORD’s word yet revealed to him. The LORD calls Samuel again the third time. He arises and goes to Eli and says, “Here I am; for you called me.” Eli perceives that the LORD had called the child. Therefore Eli says to Samuel, “Go, lie down. It shall be, if he calls you, that you shall say, ‘Speak, LORD; for your servant hears.’” So Samuel goes and lies down in his place. The LORD comes, and stands, and calls as at other times, “Samuel! Samuel!” Then Samuel says, “Speak; for your servant hears.” The Korean Revised Version names no speaker at 3:5, 3:6 and 3:9, and gives the words of the LORD’s call only at 3:10.
- The LORD’s word to Samuel concerning the house of Eli
the LORD says to Samuel, “Behold, I will do a thing in Israel at which both the ears of everyone who hears it will tingle. In that day I will perform against Eli all that I have spoken concerning his house, from the beginning even to the end. For I have told him that I will judge his house forever for the iniquity which he knew, because his sons brought a curse on themselves, and he didn’t restrain them. Therefore I have sworn to the house of Eli that the iniquity of Eli’s house shall not be removed with sacrifice or offering forever.”
- Samuel tells Eli every bit, and hides nothing from him
Samuel lies until the morning, and opens the doors of the LORD’s house. Samuel is afraid to show Eli the vision. Then Eli calls Samuel and says, “Samuel, my son!” He says, “Here I am.” He says, “What is the thing that he has spoken to you? Please don’t hide it from me. God do so to you, and more also, if you hide anything from me of all the things that he spoke to you.” The text goes on, “Samuel told him every bit, and hid nothing from him. He said, ‘It is the LORD. Let him do what seems good to him.’”
- Samuel established to be a prophet of the LORD
Samuel grows, and the LORD is with him and lets none of his words fall to the ground. All Israel from Dan even to Beersheba knows that Samuel was established to be a prophet of the LORD. The LORD appears again in Shiloh; for the LORD reveals himself to Samuel in Shiloh by the LORD’s word.
- Israel encamps beside Ebenezer and is defeated by the Philistines
the word of Samuel comes to all Israel. Israel goes out against the Philistines to battle, and encamps beside Ebenezer; and the Philistines encamp in Aphek. The Philistines put themselves in array against Israel. When they join battle, Israel is defeated by the Philistines, who kill about four thousand men of the army in the field. The Korean Revised Version names no one who sets the battle in array at 4:2.
- At the word of the elders of Israel the people bring the ark of the covenant of the LORD of Armies from Shiloh
when the people have come into the camp, the elders of Israel say, “Why has the LORD defeated us today before the Philistines? Let’s get the ark of the LORD’s covenant out of Shiloh and bring it to us, that it may come among us and save us out of the hand of our enemies.” So the people send to Shiloh, and they bring from there the ark of the covenant of the LORD of Armies, who sits above the cherubim; and the two sons of Eli, Hophni and Phinehas, are there with the ark of the covenant of God.
- Israel’s shout when the ark comes into the camp, and the fear of the Philistines
when the ark of the LORD’s covenant comes into the camp, all Israel shouts with a great shout, so that the earth resounds. When the Philistines hear the noise of the shout, they say, “What does the noise of this great shout in the camp of the Hebrews mean?” They understand that the LORD’s ark had come into the camp. The Philistines are afraid, for they say, “God has come into the camp.” They say, “Woe to us! For there has not been such a thing before. Woe to us! Who shall deliver us out of the hand of these mighty gods? These are the gods that struck the Egyptians with all kinds of plagues in the wilderness. Be strong and behave like men, O you Philistines, that you not be servants to the Hebrews, as they have been to you. Strengthen yourselves like men, and fight!” The Korean Revised Version reads 신이 진에 이르렀도다 at 4:7.
- Israel is defeated, God’s ark is taken, and Hophni and Phinehas are slain
the Philistines fight, and Israel is defeated, and each man flees to his tent. There is a very great slaughter; for thirty thousand footmen of Israel fall. God’s ark is taken; and the two sons of Eli, Hophni and Phinehas, are slain.
- Eli hears the news of God’s ark, falls from his seat and dies
a man of Benjamin runs out of the army and comes to Shiloh the same day, with his clothes torn and with dirt on his head. When he comes, behold, Eli is sitting on his seat by the road watching, for his heart trembles for God’s ark. When the man comes into the city and tells about it, all the city cries out. When Eli hears the noise of the crying, he says, “What does the noise of this tumult mean?” The man hurries, and comes and tells Eli. Now Eli is ninety-eight years old. His eyes are set, so that he cannot see. The man says to Eli, “I am he who came out of the army, and I fled today out of the army.” He says, “How did the matter go, my son?” He who brought the news answers, “Israel has fled before the Philistines, and there has been also a great slaughter among the people. Your two sons also, Hophni and Phinehas, are dead, and God’s ark has been captured.” When he makes mention of God’s ark, Eli falls from off his seat backward by the side of the gate; and his neck breaks, and he dies, for he was an old man and heavy. He had judged Israel forty years. The Korean Revised Version reads 여호와의 궤 (the LORD’s ark) at 4:13, and names Eli where the WEB has “He said” at 4:16.
- Phinehas’ wife gives birth, and the name Ichabod
Phinehas’ wife is with child, near to giving birth. When she hears the news that God’s ark was taken and that her father-in-law and her husband were dead, she bows herself and gives birth; for her pains come on her. About the time of her death the women who stood by her say to her, “Don’t be afraid, for you have given birth to a son.” But she doesn’t answer, neither does she regard it. She names the child Ichabod, saying, “The glory has departed from Israel!” because God’s ark was taken, and because of her father-in-law and her husband. She says, “The glory has departed from Israel; for God’s ark has been taken.” The Korean Revised Version names no one who speaks or who names the child at 4:21–22.
- The Philistines bring God’s ark into the house of Dagon at Ashdod, and Dagon falls before the LORD’s ark
the Philistines had taken God’s ark, and they bring it from Ebenezer to Ashdod. They bring it into the house of Dagon and set it by Dagon. When the people of Ashdod arise early on the next day, behold, Dagon has fallen on his face to the ground before the LORD’s ark. They take Dagon and set him in his place again. When they arise early on the following morning, behold, Dagon has fallen on his face to the ground before the LORD’s ark; and the head of Dagon and both the palms of his hands are cut off on the threshold. Only Dagon’s torso is intact. The text says, “Therefore neither the priests of Dagon nor any who come into Dagon’s house step on the threshold of Dagon in Ashdod to this day.”
- The LORD’s hand strikes Ashdod and its borders with tumors
the LORD’s hand is heavy on the people of Ashdod, and he destroys them and strikes them with tumors, even Ashdod and its borders. When the men of Ashdod see that it is so, they say, “The ark of the God of Israel shall not stay with us, for his hand is severe on us and on Dagon our god.” The Korean Revised Version has them say 이스라엘 신.
- The ark of the God of Israel carried over to Gath, and tumors break out on the men of the city
they send therefore and gather together all the lords of the Philistines, and say, “What shall we do with the ark of the God of Israel?” They answer, “Let the ark of the God of Israel be carried over to Gath.” They carry the ark of the God of Israel there. After they have carried it there, the LORD’s hand is against the city with a very great confusion; and he strikes the men of the city, both small and great, so that tumors break out on them.
- God’s ark comes to Ekron, and the Ekronites cry out
so they send God’s ark to Ekron. As God’s ark comes to Ekron, the Ekronites cry out, saying, “They have brought the ark of the God of Israel here to us, to kill us and our people.” They send therefore and gather together all the lords of the Philistines, and they say, “Send the ark of the God of Israel away, and let it go again to its own place, that it not kill us and our people.” For there is a deadly panic throughout all the city. The hand of God is very heavy there. The men who didn’t die are struck with the tumors; and the cry of the city goes up to heaven.
- The Philistines call for the priests and the diviners and ask what to do with the LORD’s ark
the LORD’s ark is in the country of the Philistines seven months. The Philistines call for the priests and the diviners, saying, “What shall we do with the LORD’s ark? Show us how we should send it to its place.” They say, “If you send away the ark of the God of Israel, don’t send it empty; but by all means return a trespass offering to him. Then you will be healed, and it will be known to you why his hand is not removed from you.” The text goes on at 6:4, “Then they said, ‘What should the trespass offering be which we shall return to him?’ They said, ‘Five golden tumors and five golden mice, for the number of the lords of the Philistines; for one plague was on you all, and on your lords.’” The answer goes on: “Therefore you shall make images of your tumors and images of your mice that mar the land; and you shall give glory to the God of Israel. Perhaps he will release his hand from you, from your gods, and from your land. Why then do you harden your hearts as the Egyptians and Pharaoh hardened their hearts? When he had worked wonderfully among them, didn’t they let the people go, and they departed? Now therefore take and prepare yourselves a new cart and two milk cows on which there has come no yoke; and tie the cows to the cart, and bring their calves home from them; and take the LORD’s ark and lay it on the cart. Put the jewels of gold, which you return him for a trespass offering, in a box by its side; and send it away, that it may go. Behold, if it goes up by the way of its own border to Beth Shemesh, then he has done us this great evil; but if not, then we shall know that it is not his hand that struck us. It was a chance that happened to us.” The Korean Revised Version names no one who gives the answer at 6:4.
- The two milk cows tied to the cart go by the way to Beth Shemesh
the men do so, and take two milk cows and tie them to the cart, and shut up their calves at home. They put the LORD’s ark on the cart, and the box with the golden mice and the images of their tumors. The cows take the straight way by the way to Beth Shemesh. They go along the highway, lowing as they go, and don’t turn away to the right hand or to the left; and the lords of the Philistines go after them to the border of Beth Shemesh.
- The LORD’s ark set on the great stone in the field of Joshua, and the burnt offerings of the men of Beth Shemesh
the people of Beth Shemesh are reaping their wheat harvest in the valley; and they lift up their eyes and see the ark, and rejoice to see it. The cart comes into the field of Joshua of Beth Shemesh, and stands there, where there is a great stone. Then they split the wood of the cart and offer up the cows for a burnt offering to the LORD. The Levites take down the LORD’s ark and the box that was with it, in which the jewels of gold were, and put them on the great stone; and the men of Beth Shemesh offer burnt offerings and sacrifice sacrifices the same day to the LORD. When the five lords of the Philistines have seen it, they return to Ekron the same day.
- The number of the golden tumors and golden mice the Philistines returned for a trespass offering
the text says, “These are the golden tumors which the Philistines returned for a trespass offering to the LORD: for Ashdod one, for Gaza one, for Ashkelon one, for Gath one, for Ekron one; and the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fortified cities and of country villages, even to the great stone on which they set down the LORD’s ark. That stone remains to this day in the field of Joshua of Beth Shemesh.” The Korean Revised Version reads 다섯 방백에게 속한 사람의 모든 성읍 (all the cities of the men belonging to the five lords) at 6:18.
- The men of Beth Shemesh are struck for looking into the LORD’s ark, and send messengers to the inhabitants of Kiriath Jearim
the text says, “He struck of the men of Beth Shemesh, because they had looked into the LORD’s ark, he struck fifty thousand seventy of the men.” Then the people mourn, because the LORD had struck the people with a great slaughter. The men of Beth Shemesh say, “Who is able to stand before the LORD, this holy God? To whom shall he go up from us?” They send messengers to the inhabitants of Kiriath Jearim, saying, “The Philistines have brought back the LORD’s ark. Come down and bring it up to yourselves.” The Korean Revised Version reads (오만)칠십인 at 6:19, with 오만 (fifty thousand) in parentheses.
- The men of Kiriath Jearim bring the LORD’s ark into Abinadab’s house
the men of Kiriath Jearim come and take the LORD’s ark, and bring it into Abinadab’s house on the hill, and consecrate Eleazar his son to keep the LORD’s ark. From the day that the ark stayed in Kiriath Jearim, the time is long, for it was twenty years; and all the house of Israel laments after the LORD. The Korean Revised Version reads 사모하니라 (longed for) at 7:2.
- At Samuel’s word the children of Israel remove the Baals and the Ashtaroth
Samuel speaks to all the house of Israel, saying, “If you are returning to the LORD with all your heart, then put away the foreign gods and the Ashtaroth from among you, and direct your hearts to the LORD, and serve him only; and he will deliver you out of the hand of the Philistines.” Then the children of Israel remove the Baals and the Ashtaroth, and serve the LORD only.
- Israel gathered at Mizpah draws water, pours it out before the LORD and fasts
Samuel says, “Gather all Israel to Mizpah, and I will pray to the LORD for you.” They gather together to Mizpah, and draw water, and pour it out before the LORD, and fast on that day, and say there, “We have sinned against the LORD.” Samuel judges the children of Israel in Mizpah. The Korean Revised Version reads 다스리니라 at 7:6.
- The LORD thunders with a great thunder on the Philistines and confuses them
when the Philistines hear that the children of Israel are gathered together at Mizpah, the lords of the Philistines go up against Israel. When the children of Israel hear it, they are afraid of the Philistines. The children of Israel say to Samuel, “Don’t stop crying to the LORD our God for us, that he will save us out of the hand of the Philistines.” Samuel takes a suckling lamb, and offers it for a whole burnt offering to the LORD. Samuel cries to the LORD for Israel, and the LORD answers him. As Samuel is offering up the burnt offering, the Philistines come near to battle against Israel; but the LORD thunders with a great thunder on that day on the Philistines and confuses them; and they are struck down before Israel. The men of Israel go out of Mizpah and pursue the Philistines, and strike them until they come under Beth Kar.
- The stone Samuel sets between Mizpah and Shen, named Ebenezer
Samuel takes a stone and sets it between Mizpah and Shen, and calls its name Ebenezer, saying, “The LORD helped us until now.”
- The Philistines subdued, and the cities from Ekron even to Gath restored
so the Philistines are subdued, and they stop coming within the border of Israel. The LORD’s hand is against the Philistines all the days of Samuel. The cities which the Philistines had taken from Israel are restored to Israel, from Ekron even to Gath; and Israel recovers its border out of the hand of the Philistines. There is peace between Israel and the Amorites.
- Samuel’s circuit to Bethel, Gilgal and Mizpah, and his return to Ramah
Samuel judges Israel all the days of his life. He goes from year to year in a circuit to Bethel, Gilgal, and Mizpah; and he judges Israel in all those places. His return is to Ramah, for his house was there, and he judges Israel there; and he builds an altar to the LORD there. The Korean Revised Version reads 다스렸으되, 다스렸고 and 다스렸으며 where the WEB has “judged”.
- Joel and Abijah, the sons of Samuel, judges in Beersheba
when Samuel is old, he makes his sons judges over Israel. The name of his firstborn is Joel, and the name of his second, Abijah. They are judges in Beersheba. His sons don’t walk in his ways, but turn away after dishonest gain, take bribes, and pervert justice.
- All the elders of Israel come to Samuel at Ramah and ask for a king
all the elders of Israel gather themselves together and come to Samuel to Ramah. They say to him, “Behold, you are old, and your sons don’t walk in your ways. Now make us a king to judge us like all the nations.” But the thing displeases Samuel when they say, “Give us a king to judge us.” Samuel prays to the LORD.
- The LORD tells Samuel to listen to the voice of the people
the LORD says to Samuel, “Listen to the voice of the people in all that they tell you; for they have not rejected you, but they have rejected me as the king over them. According to all the works which they have done since the day that I brought them up out of Egypt even to this day, in that they have forsaken me and served other gods, so they also do to you. Now therefore, listen to their voice. However, you shall protest solemnly to them, and shall show them the way of the king who will reign over them.”
- The way of the king, which Samuel tells the people who ask him for a king
Samuel tells all the LORD’s words to the people who asked him for a king. He says, “This will be the way of the king who shall reign over you: he will take your sons and appoint them as his servants, for his chariots and to be his horsemen; and they will run before his chariots. He will appoint them to him for captains of thousands and captains of fifties; and he will assign some to plow his ground and to reap his harvest; and to make his instruments of war and the instruments of his chariots. He will take your daughters to be perfumers, to be cooks, and to be bakers. He will take your fields, your vineyards, and your olive groves, even your best, and give them to his servants. He will take one tenth of your seed and of your vineyards, and give it to his officers and to his servants. He will take your male servants, your female servants, your best young men, and your donkeys, and assign them to his own work. He will take one tenth of your flocks; and you will be his servants. You will cry out in that day because of your king whom you will have chosen for yourselves; and the LORD will not answer you in that day.”
- The people refuse to listen to the voice of Samuel, and the LORD tells Samuel to make them a king
but the people refuse to listen to the voice of Samuel; and they say, “No, but we will have a king over us, that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.” Samuel hears all the words of the people, and he rehearses them in the ears of the LORD. The LORD says to Samuel, “Listen to their voice, and make them a king.” Samuel says to the men of Israel, “Everyone go to your own city.”
- Kish, a man of Benjamin, and his son Saul
“Now there was a man of Benjamin, whose name was Kish the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a Benjamite, a mighty man of valor. He had a son whose name was Saul, an impressive young man; and there was not among the children of Israel a more handsome person than he. From his shoulders and upward he was taller than any of the people.” The Korean Revised Version calls Kish himself a Benjamite (베냐민 사람이더라), gives Aphiah no father, and names Kish at 9:2.
- Saul goes with a servant to look for the lost donkeys of Kish
the donkeys of Kish, Saul’s father, are lost. Kish says to Saul his son, “Now take one of the servants with you, and arise, go look for the donkeys.” The text goes on at 9:4, “He passed through the hill country of Ephraim, and passed through the land of Shalishah, but they didn’t find them. Then they passed through the land of Shaalim, and they weren’t there. Then he passed through the land of the Benjamites, but they didn’t find them.” When they have come to the land of Zuph, Saul says to his servant who was with him, “Come! Let’s return, lest my father stop caring about the donkeys and be anxious for us.”
- Saul says his servant has spoken well, and they go to the city where the man of God is
the servant says to him, “Behold now, there is a man of God in this city, and he is a man who is held in honor. All that he says surely happens. Now let’s go there. Perhaps he can tell us which way to go.” Then Saul says to his servant, “But behold, if we go, what should we bring the man? For the bread is spent in our sacks, and there is not a present to bring to the man of God. What do we have?” The servant answers Saul again and says, “Behold, I have in my hand the fourth part of a shekel of silver. I will give that to the man of God, to tell us our way.” The text adds, “(In earlier times in Israel, when a man went to inquire of God, he said, ‘Come! Let’s go to the seer;’ for he who is now called a prophet was before called a seer.)” Then Saul says to his servant, “Well said. Come! Let’s go.” So they go to the city where the man of God was. The Korean Revised Version does not name who answers at 9:6.
- Young maidens going out to draw water answer that the seer has come into the city
as they go up the ascent to the city, they find young maidens going out to draw water, and say to them, “Is the seer here?” The maidens answer them and say, “He is. Behold, he is before you. Hurry now, for he has come today into the city; for the people have a sacrifice today in the high place. As soon as you have come into the city, you will immediately find him before he goes up to the high place to eat; for the people will not eat until he comes, because he blesses the sacrifice. Afterwards those who are invited eat. Now therefore go up; for at this time you will find him.” They go up to the city. As they come within the city, behold, Samuel comes out toward them to go up to the high place.
- What the LORD revealed to Samuel a day before Saul came
now the LORD had revealed to Samuel a day before Saul came, saying, “Tomorrow about this time I will send you a man out of the land of Benjamin, and you shall anoint him to be prince over my people Israel. He will save my people out of the hand of the Philistines; for I have looked upon my people, because their cry has come to me.” When Samuel sees Saul, the LORD says to him, “Behold, the man of whom I spoke to you! He will have authority over my people.”
- Saul asks for the seer’s house in the gateway, and Samuel’s answer
Saul approaches Samuel in the gateway, and says, “Please tell me where the seer’s house is.” Samuel answers Saul and says, “I am the seer. Go up before me to the high place, for you are to eat with me today. In the morning I will let you go and will tell you all that is in your heart. As for your donkeys who were lost three days ago, don’t set your mind on them, for they have been found. For whom does all Israel desire? Is it not you and all your father’s house?” Saul answers, “Am I not a Benjamite, of the smallest of the tribes of Israel? And my family the least of all the families of the tribe of Benjamin? Why then do you speak to me like this?”
- Saul eats with Samuel in the guest room
Samuel takes Saul and his servant and brings them into the guest room, and makes them sit in the best place among those who were invited, who were about thirty persons. Samuel says to the cook, “Bring the portion which I gave you, of which I said to you, ‘Set it aside.’” The cook takes up the thigh, and that which was on it, and sets it before Saul. Samuel says, “Behold, that which has been reserved! Set it before yourself and eat; because it has been kept for you for the appointed time, for I said, ‘I have invited the people.’” So Saul eats with Samuel that day.
- At daybreak Samuel calls Saul on the housetop, and they go out together to the end of the city
when they have come down from the high place into the city, he talks with Saul on the housetop. They arise early; and about daybreak, Samuel calls to Saul on the housetop, saying, “Get up, that I may send you away.” Saul arises, and they both go outside, he and Samuel, together. As they are going down at the end of the city, Samuel says to Saul, “Tell the servant to go on ahead of us.” He goes ahead, then Samuel says, “But stand still first, that I may cause you to hear God’s message.” The Korean Revised Version names Samuel at 9:25 (사무엘이 사울과 함께 지붕에서 담화하고).
- Samuel pours oil on Saul’s head and tells him the signs
then Samuel takes the vial of oil and pours it on Saul’s head, then kisses him and says, “Hasn’t the LORD anointed you to be prince over his inheritance? When you have departed from me today, then you will find two men by Rachel’s tomb, on the border of Benjamin at Zelzah. They will tell you, ‘The donkeys which you went to look for have been found; and behold, your father has stopped caring about the donkeys and is anxious for you, saying, “What shall I do for my son?”’ Then you will go on forward from there, and you will come to the oak of Tabor. Three men will meet you there going up to God to Bethel: one carrying three young goats, and another carrying three loaves of bread, and another carrying a container of wine. They will greet you and give you two loaves of bread, which you shall receive from their hand. After that you will come to the hill of God, where the garrison of the Philistines is; and it will happen, when you have come there to the city, that you will meet a band of prophets coming down from the high place with a lute, a tambourine, a pipe, and a harp before them; and they will be prophesying. Then the LORD’s Spirit will come mightily on you, then you will prophesy with them and will be turned into another man. Let it be, when these signs have come to you, that you do what is appropriate for the occasion; for God is with you. Go down ahead of me to Gilgal; and behold, I will come down to you to offer burnt offerings and to sacrifice sacrifices of peace offerings. Wait seven days, until I come to you and show you what you are to do.” The Korean Revised Version names Saul at 10:1 (사울의 머리에 붓고).
- Saul prophesies among a band of prophets
it is so, that when he has turned his back to go from Samuel, God gives him another heart; and all those signs happen that day. When they come there to the hill, behold, a band of prophets meets him; and the Spirit of God comes mightily on him, and he prophesies among them. When all who knew him before see that, behold, he prophesies with the prophets, then the people say to one another, “What is this that has come to the son of Kish? Is Saul also among the prophets?” One from the same place answers, “Who is their father?” The text goes on, “Therefore it became a proverb, ‘Is Saul also among the prophets?’” When he has finished prophesying, he comes to the high place. The Korean Revised Version names Saul at 10:10, 10:11 and 10:13, where WEB has “him” and “he”.
- Saul does not tell his uncle the matter of the kingdom
Saul’s uncle says to him and to his servant, “Where did you go?” He says, “To seek the donkeys. When we saw that they were not found, we came to Samuel.” Saul’s uncle says, “Please tell me what Samuel said to you.” Saul says to his uncle, “He told us plainly that the donkeys were found.” But concerning the matter of the kingdom, of which Samuel spoke, he doesn’t tell him. The Korean Revised Version names Saul at 10:14 (사울과 그 사환에게, 사울이 가로되).
- What Samuel says to the people he calls together to Mizpah
Samuel calls the people together to the LORD to Mizpah; and he says to the children of Israel, “The LORD, the God of Israel, says ‘I brought Israel up out of Egypt and I delivered you out of the hand of the Egyptians, and out of the hand of all the kingdoms that oppressed you.’ But you have today rejected your God, who himself saves you out of all your calamities and your distresses; and you have said to him, ‘No! Set a king over us!’ Now therefore present yourselves before the LORD by your tribes and by your thousands.”
- Saul the son of Kish is chosen out of the tribe of Benjamin
so Samuel brings all the tribes of Israel near, and the tribe of Benjamin is chosen. He brings the tribe of Benjamin near by their families and the family of the Matrites is chosen. Then Saul the son of Kish is chosen; but when they look for him, he cannot be found. Therefore they ask of the LORD further, “Is there yet a man to come here?” The LORD answers, “Behold, he has hidden himself among the baggage.” They run and get him there. When he stands among the people, he is higher than any of the people from his shoulders and upward. Samuel says to all the people, “Do you see him whom the LORD has chosen, that there is no one like him among all the people?” All the people shout and say, “Long live the king!” The Korean Revised Version reads 마드리의 가족 at 10:21, and gives the question at 10:22 as 그 사람이 여기 왔나이까 (has the man come here?).
- Samuel writes the regulations of the kingdom in a book, and Saul goes to his house in Gibeah
then Samuel tells the people the regulations of the kingdom, and writes it in a book and lays it up before the LORD. Samuel sends all the people away, every man to his house. Saul also goes to his house in Gibeah; and the army goes with him, whose hearts God had touched. But certain worthless fellows say, “How could this man save us?” They despise him, and bring him no tribute. But he holds his peace. The Korean Revised Version reads 마음이 하나님께 감동된 유력한 자들 at 10:26, where WEB has “the army”, and 예물 at 10:27, where WEB has “tribute”.
- Nahash the Ammonite encamps against Jabesh Gilead
Nahash the Ammonite comes up and encamps against Jabesh Gilead; and all the men of Jabesh say to Nahash, “Make a covenant with us, and we will serve you.” Nahash the Ammonite says to them, “On this condition I will make it with you, that all your right eyes be gouged out. I will make this dishonor all Israel.” The elders of Jabesh say to him, “Give us seven days, that we may send messengers to all the borders of Israel; and then, if there is no one to save us, we will come out to you.”
- Saul cuts a yoke of oxen in pieces and sends them throughout the borders of Israel, and counts in Bezek the people who come out
the messengers come to Gibeah of Saul, and speak these words in the ears of the people, then all the people lift up their voice and weep. Behold, Saul comes following the oxen out of the field; and Saul says, “What ails the people that they weep?” They tell him the words of the men of Jabesh. God’s Spirit comes mightily on Saul when he hears those words, and his anger burns hot. He takes a yoke of oxen and cuts them in pieces, then sends them throughout all the borders of Israel by the hand of messengers, saying, “Whoever doesn’t come out after Saul and after Samuel, so shall it be done to his oxen.” The dread of the LORD falls on the people, and they come out as one man. Saul counts them in Bezek; and the children of Israel are three hundred thousand, and the men of Judah thirty thousand.
- Saul puts the people in three companies, and they strike the Ammonites until the heat of the day
they say to the messengers who came, “Tell the men of Jabesh Gilead, ‘Tomorrow, by the time the sun is hot, you will be rescued.’” The messengers come and tell the men of Jabesh; and they are glad. Therefore the men of Jabesh say, “Tomorrow we will come out to you, and you shall do with us all that seems good to you.” On the next day, Saul puts the people in three companies; and they come into the middle of the camp in the morning watch, and strike the Ammonites until the heat of the day. Those who remain are scattered, so that no two of them are left together. At 11:11 the Korean Revised Version makes Saul the one who comes into the camp and strikes the Ammonites.
- Saul says no man shall be put to death that day, for the LORD has rescued Israel
the people say to Samuel, “Who is he who said, ‘Shall Saul reign over us?’ Bring those men, that we may put them to death!” Saul says, “No man shall be put to death today; for today the LORD has rescued Israel.” At 11:12 the Korean Revised Version gives the words they quote as 사울이 어찌 우리를 다스리겠느냐 (how shall Saul rule over us?).
- All the people make Saul king before the LORD in Gilgal
Samuel says to the people, “Come! Let’s go to Gilgal, and renew the kingdom there.” All the people go to Gilgal; and there they make Saul king before the LORD in Gilgal. There they offer sacrifices of peace offerings before the LORD; and there Saul and all the men of Israel rejoice greatly.
- Samuel asks whose ox he has taken, and the people say he has taken nothing from anyone’s hand
Samuel says to all Israel, “Behold, I have listened to your voice in all that you said to me, and have made a king over you. Now, behold, the king walks before you. I am old and gray-headed. Behold, my sons are with you. I have walked before you from my youth to this day. Here I am. Witness against me before the LORD and before his anointed. Whose ox have I taken? Whose donkey have I taken? Whom have I defrauded? Whom have I oppressed? Of whose hand have I taken a bribe to make me blind my eyes? I will restore it to you.” They say, “You have not defrauded us, nor oppressed us, neither have you taken anything from anyone’s hand.” He says to them, “The LORD is witness against you, and his anointed is witness today, that you have not found anything in my hand.” They say, “He is witness.”
- Samuel pleads with the people concerning the righteous acts of the LORD
Samuel says to the people, “It is the LORD who appointed Moses and Aaron, and that brought your fathers up out of the land of Egypt. Now therefore stand still, that I may plead with you before the LORD concerning all the righteous acts of the LORD, which he did to you and to your fathers. When Jacob had come into Egypt, and your fathers cried to the LORD, then the LORD sent Moses and Aaron, who brought your fathers out of Egypt, and made them to dwell in this place. But they forgot the LORD their God; and he sold them into the hand of Sisera, captain of the army of Hazor, and into the hand of the Philistines, and into the hand of the king of Moab; and they fought against them. They cried to the LORD, and said, ‘We have sinned, because we have forsaken the LORD and have served the Baals and the Ashtaroth; but now deliver us out of the hand of our enemies, and we will serve you.’ The LORD sent Jerubbaal, Bedan, Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side; and you lived in safety. When you saw that Nahash the king of the children of Ammon came against you, you said to me, ‘No, but a king shall reign over us,’ when the LORD your God was your king.” At 12:8 the Korean Revised Version has the LORD, by the two men (그 두 사람으로), bring the fathers out of Egypt and make them dwell in this place, and at 12:11 it has Samuel name himself (나 사무엘, I, Samuel).
- Samuel’s words on the king the people asked for, and the thunder and rain the LORD sends
Samuel’s words go on, “Now therefore see the king whom you have chosen and whom you have asked for. Behold, the LORD has set a king over you. If you will fear the LORD, and serve him, and listen to his voice, and not rebel against the commandment of the LORD, then both you and also the king who reigns over you are followers of the LORD your God. But if you will not listen to the LORD’s voice, but rebel against the commandment of the LORD, then the LORD’s hand will be against you, as it was against your fathers. Now therefore stand still and see this great thing, which the LORD will do before your eyes. Isn’t it wheat harvest today? I will call to the LORD, that he may send thunder and rain; and you will know and see that your wickedness is great, which you have done in the LORD’s sight, in asking for a king.” So Samuel calls to the LORD, and the LORD sends thunder and rain that day. Then all the people greatly fear the LORD and Samuel. All the people say to Samuel, “Pray for your servants to the LORD your God, that we not die; for we have added to all our sins this evil, to ask for a king.” At 12:14 the Korean Revised Version makes following the LORD part of the condition and ends it with 좋으니라마는 (it is good).
- Samuel tells the people to serve the LORD with all their heart
Samuel says to the people, “Don’t be afraid. You have indeed done all this evil; yet don’t turn away from following the LORD, but serve the LORD with all your heart. Don’t turn away to go after vain things which can’t profit or deliver, for they are vain. For the LORD will not forsake his people for his great name’s sake, because it has pleased the LORD to make you a people for himself. Moreover, as for me, far be it from me that I should sin against the LORD in ceasing to pray for you; but I will instruct you in the good and the right way. Only fear the LORD, and serve him in truth with all your heart; for consider what great things he has done for you. But if you keep doing evil, you will be consumed, both you and your king.”
- Saul’s age when he became king, and the years he reigned over Israel
the text says, “Saul was thirty years old when he became king, and he reigned over Israel forty-two years.” The Korean Revised Version reads 사울이 왕이 될 때에 사십세라 그가 이스라엘을 다스린지 이년에, which gives his age when he became king as forty (사십세) and ends with 다스린지 이년에 (when he had reigned over Israel two years), a clause that runs on into 13:2 and gives no other number of years.
- Jonathan strikes the garrison in Geba, and the people are gathered after Saul to Gilgal
Saul chooses for himself three thousand men of Israel, of which two thousand are with Saul in Michmash and in the Mount of Bethel, and one thousand are with Jonathan in Gibeah of Benjamin. He sends the rest of the people to their own tents. Jonathan strikes the garrison of the Philistines that was in Geba, and the Philistines hear of it. Saul blows the trumpet throughout all the land, saying, “Let the Hebrews hear!” All Israel hears that Saul had struck the garrison of the Philistines, and also that Israel was considered an abomination to the Philistines. The people are gathered together after Saul to Gilgal. At 13:2 the Korean Revised Version does not name the one who chose, and its sentence goes on from 13:1.
- The Philistines encamp in Michmash, and the people hide themselves in caves and thickets
the Philistines assemble themselves together to fight with Israel: thirty thousand chariots, six thousand horsemen, and people as the sand which is on the seashore in multitude. They come up and encamp in Michmash, eastward of Beth Aven. When the men of Israel see that they are in trouble (for the people were distressed), then the people hide themselves in caves, in thickets, in rocks, in tombs, and in pits. Now some of the Hebrews had gone over the Jordan to the land of Gad and Gilead; but as for Saul, he is yet in Gilgal, and all the people follow him trembling. At 13:6 the Korean Revised Version reads 은밀한 곳 (hidden places) where WEB reads “tombs”.
- Saul offers the burnt offering at Gilgal, and Samuel says he has done foolishly
Saul stays seven days, according to the time set by Samuel; but Samuel doesn’t come to Gilgal, and the people are scattering from him. Saul says, “Bring the burnt offering to me here, and the peace offerings.” He offers the burnt offering. As soon as he has finished offering the burnt offering, behold, Samuel comes; and Saul goes out to meet him, that he might greet him. Samuel says, “What have you done?” Saul says, “Because I saw that the people were scattered from me, and that you didn’t come within the days appointed, and that the Philistines assembled themselves together at Michmash, therefore I said, ‘Now the Philistines will come down on me to Gilgal, and I haven’t entreated the favor of the LORD.’ I forced myself therefore, and offered the burnt offering.” Samuel says to Saul, “You have done foolishly. You have not kept the commandment of the LORD your God, which he commanded you; for now the LORD would have established your kingdom on Israel forever. But now your kingdom will not continue. The LORD has sought for himself a man after his own heart, and the LORD has appointed him to be prince over his people, because you have not kept that which the LORD commanded you.” Samuel arises, and goes from Gilgal to Gibeah of Benjamin. Saul counts the people who are present with him, about six hundred men.
- Saul and Jonathan stay in Geba of Benjamin, and the raiders come out of the camp of the Philistines in three companies
Saul, and Jonathan his son, and the people who are present with them, stay in Geba of Benjamin; but the Philistines encamp in Michmash. The raiders come out of the camp of the Philistines in three companies: one company turns to the way that leads to Ophrah, to the land of Shual; another company turns the way to Beth Horon; and another company turns the way of the border that looks down on the valley of Zeboim toward the wilderness. At 13:17 the Korean Revised Version says that company came by the way of Ophrah to the land of Shual (오브라 길로 말미암아 수알 땅에 이르렀고).
- No blacksmith in all the land of Israel, and sword and spear only with Saul and Jonathan
now there is no blacksmith found throughout all the land of Israel, for the Philistines said, “Lest the Hebrews make themselves swords or spears”; but all the Israelites go down to the Philistines, each man to sharpen his own plowshare, mattock, ax, and sickle. The text goes on, “The price was one payim each to sharpen mattocks, plowshares, pitchforks, axes, and goads.” So it comes to pass in the day of battle that neither sword nor spear is found in the hand of any of the people who were with Saul and Jonathan; but Saul and Jonathan his son have them. The garrison of the Philistines goes out to the pass of Michmash. The Korean Revised Version names no price at 13:21; it says they went down when their tools were dull (무딜 때에).
- Jonathan calls the young man who bore his armor to go over to the Philistines’ garrison, and doesn’t tell his father
on a day Jonathan the son of Saul says to the young man who bore his armor, “Come! Let’s go over to the Philistines’ garrison that is on the other side.” But he doesn’t tell his father. Saul stays in the uttermost part of Gibeah under the pomegranate tree which is in Migron; and the people who were with him were about six hundred men, including Ahijah the son of Ahitub, Ichabod’s brother, the son of Phinehas, the son of Eli the priest of the LORD in Shiloh, wearing an ephod. The people don’t know that Jonathan is gone. Between the passes, by which Jonathan sought to go over to the Philistines’ garrison, there is a rocky crag on the one side and a rocky crag on the other side; the name of the one is Bozez, and the name of the other Seneh. The one crag rises up on the north in front of Michmash, and the other on the south in front of Geba. The Korean Revised Version makes Ahijah 비느하스의 손자 (Phinehas’ grandson) and 엘리의 증손 (Eli’s great-grandson).
- Jonathan and his armor bearer make the first slaughter, and there is a trembling in the camp and among all the people
Jonathan says to the young man who bore his armor, “Come! Let’s go over to the garrison of these uncircumcised. It may be that the LORD will work for us, for there is no restraint on the LORD to save by many or by few.” His armor bearer says to him, “Do all that is in your heart. Go, and behold, I am with you according to your heart.” Then Jonathan says, “Behold, we will pass over to the men, and we will reveal ourselves to them. If they say this to us, ‘Wait until we come to you!’ then we will stand still in our place and will not go up to them. But if they say this, ‘Come up to us!’ then we will go up, for the LORD has delivered them into our hand. This shall be the sign to us.” Both of them reveal themselves to the garrison of the Philistines; and the Philistines say, “Behold, the Hebrews are coming out of the holes where they had hidden themselves!” The men of the garrison answer Jonathan and his armor bearer, and say, “Come up to us, and we will show you something!” Jonathan says to his armor bearer, “Come up after me, for the LORD has delivered them into the hand of Israel.” Jonathan climbs up on his hands and on his feet, and his armor bearer after him, and they fall before Jonathan; and his armor bearer kills them after him. That first slaughter, which Jonathan and his armor bearer made, was about twenty men, within as it were half a furrow’s length in an acre of land. There is a trembling in the camp, in the field, and among all the people; the garrison and the raiders also tremble; and the earth quakes, so there is an exceedingly great trembling. The Korean Revised Version names the Philistines (블레셋 사람들) as those who fall before Jonathan at 14:13.
- The multitude melts away, and the LORD saves Israel that day
the watchmen of Saul in Gibeah of Benjamin look; and behold, the multitude melts away and scatters. Then Saul says to the people who were with him, “Count now, and see who is missing from us.” When they have counted, behold, Jonathan and his armor bearer are not there. Saul says to Ahijah, “Bring God’s ark here.” The text adds, “For God’s ark was with the children of Israel at that time.” While Saul talks to the priest, the tumult that was in the camp of the Philistines goes on and increases; and Saul says to the priest, “Withdraw your hand!” Saul and all the people who were with him are gathered together, and come to the battle; and behold, they are all striking each other with their swords in very great confusion. Now the Hebrews who were with the Philistines before and who went up with them into the camp from all around, even they also turn to be with the Israelites who were with Saul and Jonathan. Likewise all the men of Israel who had hidden themselves in the hill country of Ephraim, when they hear that the Philistines fled, even they also follow hard after them in the battle. So the LORD saves Israel that day; and the battle passes over by Beth Aven. The Korean Revised Version names the Philistines (블레셋 사람) at 14:16, where the WEB has “the multitude”, and at 14:20 as the ones striking each other with the sword.
- Saul adjures the people, and Jonathan tastes the honey
the men of Israel are distressed that day; for Saul had adjured the people, saying, “Cursed is the man who eats any food until it is evening, and I am avenged of my enemies.” So none of the people tasted food. All the people come into the forest; and there is honey on the ground. When the people have come to the forest, behold, honey is dripping, but no one puts his hand to his mouth, for the people feared the oath. But Jonathan didn’t hear when his father commanded the people with the oath. Therefore he puts out the end of the rod that was in his hand and dips it in the honeycomb, and puts his hand to his mouth; and his eyes brighten. Then one of the people answers, and says, “Your father directly commanded the people with an oath, saying, ‘Cursed is the man who eats food today.’” The text goes on, “So the people were faint.” Then Jonathan says, “My father has troubled the land. Please look how my eyes have brightened because I tasted a little of this honey. How much more, if perhaps the people had eaten freely today of the plunder of their enemies which they found? For now there has been no great slaughter among the Philistines.” The Korean Revised Version gives 그러므로 백성이 피곤하였나이다 (so the people are faint) as the end of what one of the people says.
- The people eat with the blood, and the first altar Saul builds to the LORD
the text says, “They struck the Philistines that day from Michmash to Aijalon. The people were very faint;” and the people pounce on the plunder, and take sheep, cattle, and calves, and kill them on the ground; and the people eat them with the blood. Then they tell Saul, saying, “Behold, the people are sinning against the LORD, in that they eat meat with the blood.” He says, “You have dealt treacherously. Roll a large stone to me today!” Saul says, “Disperse yourselves among the people, and tell them, ‘Every man bring me here his ox, and every man his sheep, and kill them here, and eat; and don’t sin against the LORD in eating meat with the blood.’” All the people bring every man his ox with him that night, and kill them there. Saul builds an altar to the LORD. This was the first altar that he built to the LORD. The Korean Revised Version names Saul as the speaker at 14:33, where the WEB has “He said”, and names no one at 14:34, where the WEB has “Saul said”.
- No answer to Saul that day; Jonathan is selected, and the people rescue him
Saul says, “Let’s go down after the Philistines by night, and take plunder among them until the morning light. Let’s not leave a man of them.” They say, “Do whatever seems good to you.” Then the priest says, “Let’s draw near here to God.” Saul asks counsel of God: “Shall I go down after the Philistines? Will you deliver them into the hand of Israel?” But he doesn’t answer him that day. Saul says, “Draw near here, all you chiefs of the people, and know and see in whom this sin has been today. For as the LORD lives, who saves Israel, though it is in Jonathan my son, he shall surely die.” But there is not a man among all the people who answers him. Then he says to all Israel, “You be on one side, and I and Jonathan my son will be on the other side.” The people say to Saul, “Do what seems good to you.” Therefore Saul says to the LORD, the God of Israel, “Show the right.” Jonathan and Saul are chosen, but the people escape. Saul says, “Cast lots between me and Jonathan my son.” Jonathan is selected. Then Saul says to Jonathan, “Tell me what you have done!” Jonathan tells him, and says, “I certainly did taste a little honey with the end of the rod that was in my hand; and behold, I must die.” Saul says, “God do so and more also; for you shall surely die, Jonathan.” The people say to Saul, “Shall Jonathan die, who has worked this great salvation in Israel? Far from it! As the LORD lives, there shall not one hair of his head fall to the ground, for he has worked with God today!” So the people rescue Jonathan, so he doesn’t die. Then Saul goes up from following the Philistines; and the Philistines go to their own place.
- After taking the kingdom, Saul fights against all his enemies on every side and strikes the Amalekites
now when Saul had taken the kingdom over Israel, he fights against all his enemies on every side: against Moab, and against the children of Ammon, and against Edom, and against the kings of Zobah, and against the Philistines. Wherever he turns himself, he defeats them. He does valiantly and strikes the Amalekites, and delivers Israel out of the hands of those who plundered them.
- Saul’s sons, his two daughters, his wife, and the captain of his army
the text says, “Now the sons of Saul were Jonathan, Ishvi, and Malchishua; and the names of his two daughters were these: the name of the firstborn Merab, and the name of the younger Michal. The name of Saul’s wife was Ahinoam the daughter of Ahimaaz. The name of the captain of his army was Abner the son of Ner, Saul’s uncle. Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.” The Korean Revised Version spells Ishvi 리스위.
- Severe war against the Philistines all Saul’s days, and the mighty and valiant men Saul takes into his service
there is severe war against the Philistines all the days of Saul; and when Saul sees any mighty man or any valiant man, he takes him into his service.
- Samuel tells Saul the word of the LORD of Armies to strike Amalek
Samuel says to Saul, “The LORD sent me to anoint you to be king over his people, over Israel. Now therefore listen to the voice of the LORD’s words. The LORD of Armies says, ‘I remember what Amalek did to Israel, how he set himself against him on the way when he came up out of Egypt. Now go and strike Amalek, and utterly destroy all that they have, and don’t spare them; but kill both man and woman, infant and nursing baby, ox and sheep, camel and donkey.’”
- Saul strikes the Amalekites, and Saul and the people spare Agag and the best
Saul summons the people, and counts them in Telaim, two hundred thousand footmen and ten thousand men of Judah. Saul comes to the city of Amalek, and sets an ambush in the valley. Saul says to the Kenites, “Go, depart, go down from among the Amalekites, lest I destroy you with them; for you showed kindness to all the children of Israel when they came up out of Egypt.” So the Kenites depart from among the Amalekites. Saul strikes the Amalekites, “from Havilah as you go to Shur, which is before Egypt.” He takes Agag the king of the Amalekites alive, and utterly destroys all the people with the edge of the sword. But Saul and the people spare Agag and the best of the sheep, of the cattle, of the fat calves, of the lambs, and all that was good, and are not willing to utterly destroy them; but everything that was vile and refuse, that they destroy utterly.
- The LORD’s word comes to Samuel, and Samuel cries to the LORD all night
then the LORD’s word comes to Samuel, saying, “It grieves me that I have set up Saul to be king, for he has turned back from following me, and has not performed my commandments.” Samuel is angry; and he cries to the LORD all night. The Korean Revised Version reads 후회하노니 (regret) where the WEB has “It grieves me”, and 사무엘이 근심하여 (Samuel was troubled) where the WEB has “Samuel was angry”.
- Saul says he has performed the LORD’s commandment, and Samuel says to obey is better than sacrifice
Samuel rises early to meet Saul in the morning; and Samuel is told, saying, “Saul came to Carmel, and behold, he set up a monument for himself, turned, passed on, and went down to Gilgal.” Samuel comes to Saul; and Saul says to him, “You are blessed by the LORD! I have performed the commandment of the LORD.” Samuel says, “Then what does this bleating of the sheep in my ears and the lowing of the cattle which I hear mean?” Saul says, “They have brought them from the Amalekites; for the people spared the best of the sheep and of the cattle, to sacrifice to the LORD your God. We have utterly destroyed the rest.” Then Samuel says to Saul, “Stay, and I will tell you what the LORD said to me last night.” He says to him, “Say on.” Samuel says, “Though you were little in your own sight, weren’t you made the head of the tribes of Israel? The LORD anointed you king over Israel; and the LORD sent you on a journey, and said, ‘Go, and utterly destroy the sinners the Amalekites, and fight against them until they are consumed.’ Why then didn’t you obey the LORD’s voice, but took the plunder, and did that which was evil in the LORD’s sight?” Saul says to Samuel, “But I have obeyed the LORD’s voice, and have gone the way which the LORD sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites. But the people took of the plunder, sheep and cattle, the best of the devoted things, to sacrifice to the LORD your God in Gilgal.” Samuel says, “Has the LORD as great delight in burnt offerings and sacrifices, as in obeying the LORD’s voice? Behold, to obey is better than sacrifice, and to listen than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as idolatry and teraphim. Because you have rejected the LORD’s word, he has also rejected you from being king.”
- The torn skirt of the robe, and Samuel’s word that the LORD has torn the kingdom of Israel away
Saul says to Samuel, “I have sinned; for I have transgressed the commandment of the LORD and your words, because I feared the people and obeyed their voice. Now therefore, please pardon my sin, and turn again with me, that I may worship the LORD.” Samuel says to Saul, “I will not return with you; for you have rejected the LORD’s word, and the LORD has rejected you from being king over Israel.” As Samuel turns around to go away, Saul grabs the skirt of his robe, and it tears. Samuel says to him, “The LORD has torn the kingdom of Israel from you today, and has given it to a neighbor of yours who is better than you. Also the Strength of Israel will not lie nor repent; for he is not a man, that he should repent.” Then he says, “I have sinned; yet please honor me now before the elders of my people and before Israel, and come back with me, that I may worship the LORD your God.” So Samuel goes back with Saul; and Saul worships the LORD. The Korean Revised Version names Saul as the speaker at 15:30.
- Samuel has Agag brought to him and cuts him in pieces before the LORD in Gilgal
then Samuel says, “Bring Agag the king of the Amalekites here to me!” Agag comes to him cheerfully. Agag says, “Surely the bitterness of death is past.” Samuel says, “As your sword has made women childless, so your mother will be childless among women!” Then Samuel cuts Agag in pieces before the LORD in Gilgal.
- Samuel goes to Ramah and comes no more to see Saul
then Samuel goes to Ramah; and Saul goes up to his house to Gibeah of Saul. The text says, “Samuel came no more to see Saul until the day of his death, but Samuel mourned for Saul. The LORD grieved that he had made Saul king over Israel.” The Korean Revised Version reads 후회하셨더라 (regretted) at 15:35.
- The LORD tells Samuel that he has provided a king among the sons of Jesse
the LORD says to Samuel, “How long will you mourn for Saul, since I have rejected him from being king over Israel? Fill your horn with oil, and go. I will send you to Jesse the Bethlehemite, for I have provided a king for myself among his sons.” Samuel says, “How can I go? If Saul hears it, he will kill me.” The LORD says, “Take a heifer with you, and say, ‘I have come to sacrifice to the LORD.’ Call Jesse to the sacrifice, and I will show you what you shall do. You shall anoint to me him whom I name to you.”
- Samuel comes to Bethlehem and calls Jesse and his sons to the sacrifice
Samuel does that which the LORD spoke, and comes to Bethlehem. The elders of the city come to meet him trembling, and say, “Do you come peaceably?” He says, “Peaceably; I have come to sacrifice to the LORD. Sanctify yourselves, and come with me to the sacrifice.” He sanctifies Jesse and his sons, and calls them to the sacrifice.
- Seven of Jesse’s sons pass before Samuel
when they have come, Samuel looks at Eliab, and says, “Surely the LORD’s anointed is before him.” But the LORD says to Samuel, “Don’t look on his face, or on the height of his stature, because I have rejected him; for I don’t see as man sees. For man looks at the outward appearance, but the LORD looks at the heart.” Then Jesse calls Abinadab, and makes him pass before Samuel. He says, “The LORD has not chosen this one, either.” Then Jesse makes Shammah to pass by. He says, “The LORD has not chosen this one, either.” Jesse makes seven of his sons to pass before Samuel. Samuel says to Jesse, “The LORD has not chosen these.” The Korean Revised Version has Samuel say the words about Eliab in his heart (마음에 이르기를), and names Samuel as the one who speaks at 16:8 and 16:9.
- Samuel anoints David, the youngest son of Jesse
Samuel says to Jesse, “Are all your children here?” He says, “There remains yet the youngest. Behold, he is keeping the sheep.” Samuel says to Jesse, “Send and get him, for we will not sit down until he comes here.” The text goes on, “He sent, and brought him in. Now he was ruddy, with a handsome face and good appearance.” The LORD says, “Arise! Anoint him, for this is he.” Then Samuel takes the horn of oil and anoints him in the middle of his brothers. Then the LORD’s Spirit comes mightily on David from that day forward. So Samuel rises up and goes to Ramah. The Korean Revised Version names Jesse as the one who answers at 16:11.
- The LORD’s Spirit departs from Saul, and his servants counsel him to seek a harp player
now the LORD’s Spirit departs from Saul, and an evil spirit from the LORD troubles him. Saul’s servants say to him, “See now, an evil spirit from God troubles you. Let our lord now command your servants who are in front of you to seek out a man who is a skillful player on the harp. Then when the evil spirit from God is on you, he will play with his hand, and you will be well.” Saul says to his servants, “Provide me now a man who can play well, and bring him to me.” Then one of the young men answers and says, “Behold, I have seen a son of Jesse the Bethlehemite who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the LORD is with him.”
- David stands before Saul and plays the harp
therefore Saul sends messengers to Jesse, and says, “Send me David your son, who is with the sheep.” Jesse takes a donkey loaded with bread, a container of wine, and a young goat, and sends them by David his son to Saul. David comes to Saul and stands before him. The text goes on, “He loved him greatly; and he became his armor bearer.” Saul sends to Jesse, saying, “Please let David stand before me, for he has found favor in my sight.” When the spirit from God is on Saul, David takes the harp and plays with his hand; so Saul is refreshed and is well, and the evil spirit departs from him. The Korean Revised Version says at 16:21 that Saul loved David greatly and made him his armor bearer, and at 16:23 calls it the evil spirit from God (하나님의 부리신 악신).
- The Philistines encamp between Socoh and Azekah, and Saul in the valley of Elah
now the Philistines gather together their armies to battle; and they are gathered together at Socoh, which belongs to Judah, and encamp between Socoh and Azekah in Ephesdammim. Saul and the men of Israel are gathered together, and encamp in the valley of Elah, and set the battle in array against the Philistines. The Philistines stand on the mountain on the one side, and Israel stands on the mountain on the other side: and there is a valley between them.
- Goliath of Gath defies the armies of Israel
a champion goes out of the camp of the Philistines, named Goliath of Gath, whose height is six cubits and a span. He has a helmet of bronze on his head, and he wears a coat of mail; and the weight of the coat is five thousand shekels of bronze. He has bronze shin armor on his legs and a bronze javelin between his shoulders. The staff of his spear is like a weaver’s beam; and his spear’s head weighs six hundred shekels of iron. His shield bearer goes before him. He stands and cries to the armies of Israel, and says to them, “Why have you come out to set your battle in array? Am I not a Philistine, and you servants to Saul? Choose a man for yourselves, and let him come down to me. If he is able to fight with me and kill me, then will we be your servants; but if I prevail against him and kill him, then you will be our servants and serve us.” The Philistine says, “I defy the armies of Israel today! Give me a man, that we may fight together!” When Saul and all Israel hear those words of the Philistine, they are dismayed and greatly afraid.
- Jesse’s three oldest sons follow Saul to the battle, and David is the youngest
the text says, “Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse; and he had eight sons. The man was an elderly old man in the days of Saul.” The three oldest sons of Jesse had gone after Saul to the battle; and the names of his three sons who went to the battle were Eliab the firstborn, and next to him Abinadab, and the third Shammah. David is the youngest; and the three oldest follow Saul. Now David goes back and forth from Saul to feed his father’s sheep at Bethlehem. The Philistine comes near morning and evening, and presents himself forty days. The Korean Revised Version names Jesse twice at 17:12, and at 17:13 calls them 그 장성한 세 아들 (the three grown sons).
- David comes to the camp as Jesse commanded him and greets his brothers
Jesse says to David his son, “Now take for your brothers an ephah of this parched grain and these ten loaves, and carry them quickly to the camp to your brothers; and bring these ten cheeses to the captain of their thousand; and see how your brothers are doing, and bring back news.” Now Saul, and they, and all the men of Israel are in the valley of Elah, fighting with the Philistines. David rises up early in the morning and leaves the sheep with a keeper, and takes the provisions and goes, as Jesse had commanded him. He comes to the place of the wagons as the army which was going out to the fight shouts for the battle. Israel and the Philistines put the battle in array, army against army. David leaves his baggage in the hand of the keeper of the baggage and runs to the army, and comes and greets his brothers. As he talks with them, behold, the champion, the Philistine of Gath, Goliath by name, comes up out of the ranks of the Philistines, and says the same words; and David hears them. All the men of Israel, when they see the man, flee from him and are terrified. The Korean Revised Version reads 진영 (the camp) at 17:20.
- David asks what shall be done for the man who kills the Philistine, and Eliab his oldest brother is angry
the men of Israel say, “Have you seen this man who has come up? He has surely come up to defy Israel. The king will give great riches to the man who kills him, and will give him his daughter, and will make his father’s house tax-free in Israel.” David speaks to the men who stood by him, saying, “What shall be done to the man who kills this Philistine and takes away the reproach from Israel? For who is this uncircumcised Philistine, that he should defy the armies of the living God?” The people answer him in this way, saying, “So shall it be done to the man who kills him.” Eliab his oldest brother hears when he speaks to the men; and Eliab’s anger burns against David, and he says, “Why have you come down? With whom have you left those few sheep in the wilderness? I know your pride and the evil of your heart; for you have come down that you might see the battle.” David says, “What have I now done? Is there not a cause?” He turns away from him toward another, and speaks like that again; and the people answer him again the same way. The Korean Revised Version says at 17:25 only that some said it (더러는 가로되).
- Before Saul, David says he will go and fight the Philistine
when the words are heard which David spoke, they rehearse them before Saul; and he sends for him. David says to Saul, “Let no man’s heart fail because of him. Your servant will go and fight with this Philistine.” Saul says to David, “You are not able to go against this Philistine to fight with him; for you are but a youth, and he a man of war from his youth.” David says to Saul, “Your servant was keeping his father’s sheep; and when a lion or a bear came and took a lamb out of the flock, I went out after him, struck him, and rescued it out of his mouth. When he arose against me, I caught him by his beard, struck him, and killed him. Your servant struck both the lion and the bear. This uncircumcised Philistine shall be as one of them, since he has defied the armies of the living God.” David says, “The LORD, who delivered me out of the paw of the lion and out of the paw of the bear, will deliver me out of the hand of this Philistine.” Saul says to David, “Go! The LORD will be with you.” The Korean Revised Version gives Saul’s words at 17:37 as a wish (여호와께서 너와 함께 계시기를 원하노라).
- David takes off what Saul put on him, and takes five smooth stones and his sling
Saul dresses David with his clothing. He puts a helmet of bronze on his head, and he clads him with a coat of mail. David straps his sword on his clothing and he tries to move, for he had not tested it. David says to Saul, “I can’t go with these, for I have not tested them.” Then David takes them off. He takes his staff in his hand, and chooses for himself five smooth stones out of the brook, and puts them in the pouch of his shepherd’s bag which he had. His sling is in his hand; and he comes near to the Philistine.
- The Philistine’s curse, and David’s answer that he comes in the name of the LORD of Armies
the Philistine walks and comes near to David; and the man who bore the shield goes before him. When the Philistine looks around and sees David, he disdains him; the text gives the reason, “for he was but a youth, and ruddy, and had a good looking face.” The Philistine says to David, “Am I a dog, that you come to me with sticks?” The Philistine curses David by his gods. The Philistine says to David, “Come to me, and I will give your flesh to the birds of the sky and to the animals of the field.” Then David says to the Philistine, “You come to me with a sword, with a spear, and with a javelin; but I come to you in the name of the LORD of Armies, the God of the armies of Israel, whom you have defied. Today, the LORD will deliver you into my hand. I will strike you and take your head from off you. I will give the dead bodies of the army of the Philistines today to the birds of the sky and to the wild animals of the earth, that all the earth may know that there is a God in Israel, and that all this assembly may know that the LORD doesn’t save with sword and spear; for the battle is the LORD’s, and he will give you into our hand.”
- David strikes the Philistine with a sling and a stone, and the Philistines flee
when the Philistine arises, and walks and comes near to meet David, David hurries and runs toward the army to meet the Philistine. David puts his hand in his bag, takes a stone and slings it, and strikes the Philistine in his forehead. The stone sinks into his forehead, and he falls on his face to the earth. So David prevails over the Philistine with a sling and with a stone, and strikes the Philistine and kills him; but there is no sword in David’s hand. Then David runs, stands over the Philistine, takes his sword, draws it out of its sheath, kills him, and cuts off his head with it. When the Philistines see that their champion is dead, they flee.
- The men of Israel and of Judah pursue the Philistines as far as Gai and the gates of Ekron
the men of Israel and of Judah arise and shout, and pursue the Philistines as far as Gai and to the gates of Ekron. The wounded of the Philistines fall down by the way to Shaaraim, even to Gath and to Ekron. The children of Israel return from chasing after the Philistines, and they plunder their camp. David takes the head of the Philistine and brings it to Jerusalem, but he puts his armor in his tent.
- Saul asks whose son the youth is, and David answers
when Saul sees David go out against the Philistine, he says to Abner, the captain of the army, “Abner, whose son is this youth?” Abner says, “As your soul lives, O king, I can’t tell.” The king says, “Inquire whose son the young man is!” As David returns from the slaughter of the Philistine, Abner takes him and brings him before Saul with the head of the Philistine in his hand. Saul says to him, “Whose son are you, you young man?” David answers, “I am the son of your servant Jesse the Bethlehemite.” The Korean Revised Version reads 나는 주의 종 베들레헴 사람 이새의 아들이니이다 at 17:58.
- Jonathan and David make a covenant, and Jonathan gives David his robe
“When he had finished speaking to Saul, the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul.” Saul takes him that day, and won’t let him go home to his father’s house any more. Then Jonathan and David make a covenant, because he loves him as his own soul. Jonathan strips himself of the robe that was on him and gives it to David with his clothing, even including his sword, his bow, and his sash. David goes out wherever Saul sends him, and behaves himself wisely; and Saul sets him over the men of war. It is good in the sight of all the people, and also in the sight of Saul’s servants.
- The song of the women who come out to meet King Saul, and Saul’s anger
as they come, when David returns from the slaughter of the Philistine, the women come out of all the cities of Israel, singing and dancing, to meet King Saul with tambourines, with joy, and with instruments of music. The women sing to one another as they play, and say, “Saul has slain his thousands, and David his ten thousands.” Saul is very angry, and this saying displeases him. He says, “They have credited David with ten thousands, and they have only credited me with thousands. What can he have more but the kingdom?” Saul watches David from that day and forward.
- Saul throws the spear, and David escapes from his presence twice
on the next day, an evil spirit from God comes mightily on Saul, and he prophesies in the middle of the house. David plays with his hand, as he did day by day. Saul has his spear in his hand; and Saul throws the spear, for he says, “I will pin David to the wall!” David escapes from his presence twice. The Korean Revised Version reads 야료하는고로 (he raved) at 18:10.
- Saul, afraid of David, makes him captain over a thousand
Saul is afraid of David, because the LORD is with him, and has departed from Saul. Therefore Saul removes him from his presence, and makes him his captain over a thousand; and he goes out and comes in before the people. David behaves himself wisely in all his ways; and the LORD is with him. When Saul sees that he behaves himself very wisely, he stands in awe of him. But all Israel and Judah love David; for he goes out and comes in before them.
- Merab, the elder daughter Saul says he will give to David, is given to Adriel as wife
Saul says to David, “Behold, my elder daughter Merab. I will give her to you as wife. Only be valiant for me, and fight the LORD’s battles.” The text goes on, “For Saul said, ‘Don’t let my hand be on him, but let the hand of the Philistines be on him.’” David says to Saul, “Who am I, and what is my life, or my father’s family in Israel, that I should be son-in-law to the king?” But at the time when Merab, Saul’s daughter, should have been given to David, she is given to Adriel the Meholathite as wife. The Korean Revised Version reads 생각하기를 (he thought) at the end of 18:17.
- David brings the foreskins of the Philistines, and Saul gives him Michal as wife
Michal, Saul’s daughter, loves David; and they tell Saul, and the thing pleases him. The text goes on, “Saul said, I will give her to him, that she may be a snare to him and that the hand of the Philistines may be against him.” Therefore Saul says to David a second time, “You shall today be my son-in-law.” Saul commands his servants, “Talk with David secretly, and say, ‘Behold, the king has delight in you, and all his servants love you. Now therefore be the king’s son-in-law.’” Saul’s servants speak those words in the ears of David. David says, “Does it seem to you a light thing to be the king’s son-in-law, since I am a poor man and little known?” The servants of Saul tell Saul, saying, “David spoke like this.” Saul says, “Tell David, ‘The king desires no dowry except one hundred foreskins of the Philistines, to be avenged of the king’s enemies.’” The text adds, “Now Saul thought he would make David fall by the hand of the Philistines.” When his servants tell David these words, it pleases David well to be the king’s son-in-law. Before the deadline, David arises and goes, he and his men, and kills two hundred men of the Philistines. Then David brings their foreskins, and the text goes on, “they gave them in full number to the king, that he might be the king’s son-in-law.” Then Saul gives him Michal his daughter as wife. The Korean Revised Version has 다시 (again) inside Saul’s words at 18:21, and at 18:27 has David present the foreskins in full number to the king (수대로 왕께 드려).
- Saul even more afraid of David, and David’s name highly esteemed
Saul sees and knows that the LORD is with David; and Michal, Saul’s daughter, loves him. Saul is even more afraid of David; and Saul is David’s enemy continually. Then the princes of the Philistines go out; and as often as they go out, David behaves himself more wisely than all the servants of Saul, so that his name is highly esteemed.
- Jonathan speaks good of David to Saul his father, and Saul swears
Saul speaks to Jonathan his son and to all his servants, that they should kill David. But Jonathan, Saul’s son, greatly delights in David. Jonathan tells David, saying, “Saul my father seeks to kill you. Now therefore, please take care of yourself in the morning, live in a secret place, and hide yourself. I will go out and stand beside my father in the field where you are, and I will talk with my father about you; and if I see anything, I will tell you.” Jonathan speaks good of David to Saul his father, and says to him, “Don’t let the king sin against his servant, against David; because he has not sinned against you, and because his works have been very good toward you; for he put his life in his hand and struck the Philistine, and the LORD worked a great victory for all Israel. You saw it and rejoiced. Why then will you sin against innocent blood, to kill David without a cause?” Saul listens to the voice of Jonathan; and Saul swears, “As the LORD lives, he shall not be put to death.” Jonathan calls David, and Jonathan shows him all those things. Then Jonathan brings David to Saul, and he is in his presence as before.
- War again, and the spear in the wall
there is war again. David goes out and fights with the Philistines, and kills them with a great slaughter; and they flee before him. An evil spirit from the LORD is on Saul as he sits in his house with his spear in his hand; and David is playing music with his hand. Saul seeks to pin David to the wall with the spear, and the text goes on, “but he slipped away out of Saul’s presence; and he stuck the spear into the wall.” David flees and escapes that night.
- Michal lets David down through the window and lays the teraphim in the bed
Saul sends messengers to David’s house to watch him and to kill him in the morning. Michal, David’s wife, tells him, saying, “If you don’t save your life tonight, tomorrow you will be killed.” So Michal lets David down through the window. He goes away, flees, and escapes. Michal takes the teraphim and lays it in the bed, and puts a pillow of goats’ hair at its head and covers it with clothes. When Saul sends messengers to take David, she says, “He is sick.” Saul sends the messengers to see David, saying, “Bring him up to me in the bed, that I may kill him.” When the messengers come in, behold, the teraphim is in the bed, with the pillow of goats’ hair at its head. Saul says to Michal, “Why have you deceived me like this and let my enemy go, so that he has escaped?” Michal answers Saul, “He said to me, ‘Let me go! Why should I kill you?’”
- At Naioth in Ramah, Saul’s messengers and then Saul prophesy
now David flees and escapes, and comes to Samuel at Ramah, and tells him all that Saul had done to him. He and Samuel go and live in Naioth. Saul is told, saying, “Behold, David is at Naioth in Ramah.” Saul sends messengers to seize David; and when they see the company of the prophets prophesying, and Samuel standing as head over them, God’s Spirit comes on Saul’s messengers, and they also prophesy. When Saul is told, he sends other messengers, and they also prophesy. Saul sends messengers again the third time, and they also prophesy. Then he also goes to Ramah, and comes to the great well that is in Secu: and he asks, “Where are Samuel and David?” One says, “Behold, they are at Naioth in Ramah.” He goes there to Naioth in Ramah. Then God’s Spirit comes on him also, and he goes on, and prophesies, until he comes to Naioth in Ramah. He also strips off his clothes. He also prophesies before Samuel and lies down naked all that day and all that night. The text then says, “Therefore they say, ‘Is Saul also among the prophets?’”
- David flees from Naioth in Ramah to Jonathan, and speaks of the new moon
David flees from Naioth in Ramah, and comes and says to Jonathan, “What have I done? What is my iniquity? What is my sin before your father, that he seeks my life?” He says to him, “Far from it; you will not die. Behold, my father does nothing either great or small, but that he discloses it to me. Why would my father hide this thing from me? It is not so.” David swears moreover, and says, “Your father knows well that I have found favor in your eyes; and he says, ‘Don’t let Jonathan know this, lest he be grieved;’ but truly as the LORD lives, and as your soul lives, there is but a step between me and death.” Then Jonathan says to David, “Whatever your soul desires, I will even do it for you.” David says to Jonathan, “Behold, tomorrow is the new moon, and I should not fail to dine with the king; but let me go, that I may hide myself in the field to the third day at evening. If your father misses me at all, then say, ‘David earnestly asked leave of me that he might run to Bethlehem, his city; for it is the yearly sacrifice there for all the family.’ If he says, ‘It is well,’ your servant shall have peace; but if he is angry, then know that evil is determined by him. Therefore deal kindly with your servant, for you have brought your servant into a covenant of the LORD with you; but if there is iniquity in me, kill me yourself, for why should you bring me to your father?” Jonathan says, “Far be it from you; for if I should at all know that evil were determined by my father to come on you, then wouldn’t I tell you that?” Then David says to Jonathan, “Who will tell me if your father answers you roughly?” Jonathan says to David, “Come! Let’s go out into the field.” They both go out into the field.
- Jonathan’s covenant with David’s house, and his word about the three arrows
Jonathan says to David, “By the LORD, the God of Israel, when I have sounded out my father about this time tomorrow, or the third day, behold, if there is good toward David, won’t I then send to you and disclose it to you? The LORD do so to Jonathan and more also, should it please my father to do you evil, if I don’t disclose it to you and send you away, that you may go in peace. May the LORD be with you as he has been with my father. You shall not only show me the loving kindness of the LORD while I still live, that I not die; but you shall also not cut off your kindness from my house forever, no, not when the LORD has cut off every one of the enemies of David from the surface of the earth.” So Jonathan makes a covenant with David’s house, saying, “The LORD will require it at the hand of David’s enemies.” Jonathan causes David to swear again, for the love that he had for him; for he loved him as he loved his own soul. Then Jonathan says to him, “Tomorrow is the new moon, and you will be missed, because your seat will be empty. When you have stayed three days, go down quickly and come to the place where you hid yourself when this started, and remain by the stone Ezel. I will shoot three arrows on its side, as though I shot at a mark. Behold, I will send the boy, saying, ‘Go, find the arrows!’ If I tell the boy, ‘Behold, the arrows are on this side of you. Take them;’ then come, for there is peace to you and no danger, as the LORD lives. But if I say this to the boy, ‘Behold, the arrows are beyond you,’ then go your way, for the LORD has sent you away. Concerning the matter which you and I have spoken of, behold, the LORD is between you and me forever.” The Korean Revised Version gives Jonathan’s words at 20:16 as a wish, 여호와께서는 다윗의 대적들을 치실찌어다 (may the LORD strike David’s enemies).
- On the day after the new moon Saul’s anger burns against Jonathan, and he casts his spear at him
so David hides himself in the field. When the new moon has come, the king sits himself down to eat food. The king sits on his seat, as at other times, even on the seat by the wall; and Jonathan stands up, and Abner sits by Saul’s side, but David’s place is empty. Nevertheless Saul doesn’t say anything that day, for he thinks, “Something has happened to him. He is not clean. Surely he is not clean.” On the next day after the new moon, the second day, David’s place is empty. Saul says to Jonathan his son, “Why didn’t the son of Jesse come to eat, either yesterday, or today?” Jonathan answers Saul, “David earnestly asked permission of me to go to Bethlehem. He said, ‘Please let me go, for our family has a sacrifice in the city. My brother has commanded me to be there. Now, if I have found favor in your eyes, please let me go away and see my brothers.’ Therefore he has not come to the king’s table.” Then Saul’s anger burns against Jonathan, and he says to him, “You son of a perverse rebellious woman, don’t I know that you have chosen the son of Jesse to your own shame, and to the shame of your mother’s nakedness? For as long as the son of Jesse lives on the earth, you will not be established, nor will your kingdom. Therefore now send and bring him to me, for he shall surely die!” Jonathan answers Saul his father, and says to him, “Why should he be put to death? What has he done?” Saul casts his spear at him to strike him. By this Jonathan knows that his father was determined to put David to death. So Jonathan arises from the table in fierce anger, and eats no food the second day of the month; for he was grieved for David, because his father had treated him shamefully.
- Jonathan’s arrow in the field, and David and Jonathan weeping with one another
in the morning, Jonathan goes out into the field at the time appointed with David, and a little boy with him. He says to his boy, “Run, find now the arrows which I shoot.” As the boy runs, he shoots an arrow beyond him. When the boy has come to the place of the arrow which Jonathan had shot, Jonathan cries after the boy, and says, “Isn’t the arrow beyond you?” Jonathan cries after the boy, “Go fast! Hurry! Don’t delay!” Jonathan’s boy gathers up the arrows, and comes to his master. But the boy doesn’t know anything. Only Jonathan and David know the matter. Jonathan gives his weapons to his boy, and says to him, “Go, carry them to the city.” As soon as the boy is gone, David arises out of the south, and falls on his face to the ground, and bows himself three times. They kiss one another and weep with one another, and David weeps the most. Jonathan says to David, “Go in peace, because we have both sworn in the LORD’s name, saying, ‘The LORD is between me and you, and between my offspring and your offspring, forever.’” He arises and departs; and Jonathan goes into the city. The Korean Revised Version says at 20:41 that David rose from the south side of the rock (바위 남편에서).
- David comes to Nob, and Ahimelech the priest gives him holy bread
David comes to Nob to Ahimelech the priest. Ahimelech comes to meet David trembling, and says to him, “Why are you alone, and no man with you?” David says to Ahimelech the priest, “The king has commanded me to do something, and has said to me, ‘Let no one know anything about the business about which I send you, and what I have commanded you. I have sent the young men to a certain place.’ Now therefore what is under your hand? Please give me five loaves of bread in my hand, or whatever is available.” The priest answers David, and says, “I have no common bread, but there is holy bread; if only the young men have kept themselves from women.” David answers the priest, and says to him, “Truly, women have been kept from us as usual these three days. When I came out, the vessels of the young men were holy, though it was only a common journey. How much more then today shall their vessels be holy?” So the priest gives him holy bread; the text gives the reason, “for there was no bread there but the show bread that was taken from before the LORD, to be replaced with hot bread in the day when it was taken away.” In WEB the king’s words at 21:2 run on to “I have sent the young men to a certain place”; the Korean Revised Version closes them at 알게 하지 말라 and gives 내가 나의 소년들을 여차 여차한 곳으로 약정하였나이다 as David’s own words.
- Doeg the Edomite, the best of Saul’s herdsmen, is detained before the LORD
the text says, “Now a certain man of the servants of Saul was there that day, detained before the LORD; and his name was Doeg the Edomite, the best of the herdsmen who belonged to Saul.”
- The sword of Goliath the Philistine, which David asks of the priest
David says to Ahimelech, “Isn’t there here under your hand spear or sword? For I haven’t brought my sword or my weapons with me, because the king’s business required haste.” The priest says, “Behold, the sword of Goliath the Philistine, whom you killed in the valley of Elah, is here wrapped in a cloth behind the ephod. If you would like to take that, take it, for there is no other except that here.” David says, “There is none like that. Give it to me.”
- David flees to Achish the king of Gath and pretends to be insane
David arises and flees that day for fear of Saul, and goes to Achish the king of Gath. The servants of Achish say to him, “Isn’t this David the king of the land? Didn’t they sing to one another about him in dances, saying, ‘Saul has slain his thousands, and David his ten thousands’?” David lays up these words in his heart, and is very afraid of Achish the king of Gath; he changes his behavior before them and pretends to be insane in their hands, and scribbles on the doors of the gate, and lets his spittle fall down on his beard. Then Achish says to his servants, “Look, you see the man is insane. Why then have you brought him to me? Do I lack madmen, that you have brought this fellow to play the madman in my presence? Should this fellow come into my house?”
- David escapes to Adullam’s cave and becomes captain over about four hundred men
David therefore departs from there and escapes to Adullam’s cave. When his brothers and all his father’s house hear it, they go down there to him. Everyone who is in distress, everyone who is in debt, and everyone who is discontented gather themselves to him; and he becomes captain over them. There are with him about four hundred men.
- David goes to Mizpeh of Moab and makes his request to the king of Moab, and the prophet Gad tells him to go into the land of Judah
David goes from there to Mizpeh of Moab; and he says to the king of Moab, “Please let my father and my mother come out to you, until I know what God will do for me.” He brings them before the king of Moab; and they live with him all the time that David is in the stronghold. The prophet Gad says to David, “Don’t stay in the stronghold. Depart, and go into the land of Judah.” Then David departs, and comes into the forest of Hereth.
- Doeg the Edomite tells Saul in Gibeah that he saw the son of Jesse coming to Nob
Saul hears that David is discovered, with the men who are with him. Now Saul is sitting in Gibeah, under the tamarisk tree in Ramah, with his spear in his hand, and all his servants are standing around him. Saul says to his servants who stand around him, “Hear now, you Benjamites! Will the son of Jesse give everyone of you fields and vineyards? Will he make you all captains of thousands and captains of hundreds? Is that why all of you have conspired against me, and there is no one who discloses to me when my son makes a treaty with the son of Jesse, and there is none of you who is sorry for me, or discloses to me that my son has stirred up my servant against me, to lie in wait, as it is today?” Then Doeg the Edomite, who stood by the servants of Saul, answers and says, “I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub. He inquired of the LORD for him, gave him food, and gave him the sword of Goliath the Philistine.” The Korean Revised Version seats Saul 기브아 높은 곳에서, on the height at Gibeah, and names no Ramah; at 22:10 it names Ahimelech as the one who inquired of the LORD.
- The king sends to call Ahimelech, and Doeg the Edomite kills the priests
then the king sends to call Ahimelech the priest, the son of Ahitub, and all his father’s house, the priests who were in Nob; and they all come to the king. Saul says, “Hear now, you son of Ahitub.” He answers, “Here I am, my lord.” Saul says to him, “Why have you conspired against me, you and the son of Jesse, in that you have given him bread, and a sword, and have inquired of God for him, that he should rise against me, to lie in wait, as it is today?” Then Ahimelech answers the king, and says, “Who among all your servants is so faithful as David, who is the king’s son-in-law, captain of your body guard, and honored in your house? Have I today begun to inquire of God for him? Be it far from me! Don’t let the king impute anything to his servant, nor to all the house of my father; for your servant knew nothing of all this, less or more.” The king says, “You shall surely die, Ahimelech, you and all your father’s house.” The king says to the guard who stood about him, “Turn and kill the priests of the LORD, because their hand also is with David, and because they knew that he fled and didn’t disclose it to me.” But the servants of the king won’t put out their hand to fall on the priests of the LORD. The king says to Doeg, “Turn and attack the priests!” Doeg the Edomite turns, and he attacks the priests, and he kills on that day eighty-five people who wore a linen ephod. He strikes Nob, the city of the priests, with the edge of the sword—both men and women, children and nursing babies, and cattle, donkeys, and sheep, with the edge of the sword.
- Abiathar the son of Ahimelech escapes and flees after David
one of the sons of Ahimelech the son of Ahitub, named Abiathar, escapes and flees after David. Abiathar tells David that Saul has slain the LORD’s priests. David says to Abiathar, “I knew on that day, when Doeg the Edomite was there, that he would surely tell Saul. I am responsible for the death of all the persons of your father’s house. Stay with me. Don’t be afraid, for he who seeks my life seeks your life. You will be safe with me.”
- David inquires of the LORD and saves the inhabitants of Keilah
David is told, “Behold, the Philistines are fighting against Keilah, and are robbing the threshing floors.” Therefore David inquires of the LORD, saying, “Shall I go and strike these Philistines?” The LORD says to David, “Go strike the Philistines, and save Keilah.” David’s men say to him, “Behold, we are afraid here in Judah. How much more then if we go to Keilah against the armies of the Philistines?” Then David inquires of the LORD yet again. The LORD answers him, and says, “Arise, go down to Keilah; for I will deliver the Philistines into your hand.” David and his men go to Keilah and fight with the Philistines, and bring away their livestock, and kill them with a great slaughter. So David saves the inhabitants of Keilah.
- David, knowing that Saul is devising mischief, calls for the ephod and departs out of Keilah
the text says, “When Abiathar the son of Ahimelech fled to David to Keilah, he came down with an ephod in his hand.” Saul is told that David has come to Keilah. Saul says, “God has delivered him into my hand, for he is shut in by entering into a town that has gates and bars.” Saul summons all the people to war, to go down to Keilah to besiege David and his men. David knows that Saul is devising mischief against him. He says to Abiathar the priest, “Bring the ephod here.” Then David says, “O LORD, the God of Israel, your servant has surely heard that Saul seeks to come to Keilah to destroy the city for my sake. Will the men of Keilah deliver me up into his hand? Will Saul come down, as your servant has heard? LORD, the God of Israel, I beg you, tell your servant.” The LORD says, “He will come down.” Then David says, “Will the men of Keilah deliver me and my men into the hand of Saul?” The LORD says, “They will deliver you up.” Then David and his men, who were about six hundred, arise and depart out of Keilah and go wherever they can go. Saul is told that David has escaped from Keilah; and he gives up going there.
- Jonathan, Saul’s son, goes to David into the woods, and the two make a covenant before the LORD
David stays in the wilderness in the strongholds, and remains in the hill country in the wilderness of Ziph. Saul seeks him every day, but God doesn’t deliver him into his hand. David sees that Saul has come out to seek his life. David is in the wilderness of Ziph in the woods. Jonathan, Saul’s son, arises and goes to David into the woods, and strengthens his hand in God. He says to him, “Don’t be afraid, for the hand of Saul my father won’t find you; and you will be king over Israel, and I will be next to you; and Saul my father knows that also.” They both make a covenant before the LORD. Then David stays in the woods and Jonathan goes to his house.
- The Ziphites come up to Saul to Gibeah and tell where David hides
then the Ziphites come up to Saul to Gibeah, saying, “Doesn’t David hide himself with us in the strongholds in the woods, in the hill of Hachilah, which is on the south of the desert? Now therefore, O king, come down. According to all the desire of your soul to come down; and our part will be to deliver him up into the king’s hand.” Saul says, “You are blessed by the LORD, for you have had compassion on me. Please go make yet more sure, and know and see his place where his haunt is, and who has seen him there; for I have been told that he is very cunning. See therefore, and take knowledge of all the lurking places where he hides himself; and come again to me with certainty, and I will go with you. It shall happen, if he is in the land, that I will search him out among all the thousands of Judah.” They arise, and go to Ziph before Saul; but David and his men are in the wilderness of Maon, in the Arabah on the south of the desert. The Korean Revised Version gives Saul’s first words at 23:21 as a wish, 여호와께 복 받기를 원하노라.
- Sela Hammahlekoth, where Saul returns from pursuing David
Saul and his men go to seek him. When David is told, he goes down to the rock, and stays in the wilderness of Maon. When Saul hears that, he pursues David in the wilderness of Maon. Saul goes on this side of the mountain, and David and his men on that side of the mountain; and David hurries to get away for fear of Saul, for Saul and his men surround David and his men to take them. But a messenger comes to Saul, saying, “Hurry and come, for the Philistines have made a raid on the land!” So Saul returns from pursuing David, and goes against the Philistines. Therefore they call that place Sela Hammahlekoth. David goes up from there and lives in the strongholds of En Gedi.
- David secretly cuts off the skirt of Saul’s robe in the cave
when Saul has returned from following the Philistines, he is told, “Behold, David is in the wilderness of En Gedi.” Then Saul takes three thousand chosen men out of all Israel, and goes to seek David and his men on the rocks of the wild goats. He comes to the sheep pens by the way, where there is a cave; and Saul goes in to relieve himself. Now David and his men are staying in the innermost parts of the cave. David’s men say to him, “Behold, the day of which the LORD said to you, ‘Behold, I will deliver your enemy into your hand, and you shall do to him as it shall seem good to you.’” Then David arises and cuts off the skirt of Saul’s robe secretly. Afterward, David’s heart strikes him because he had cut off Saul’s skirt. He says to his men, “The LORD forbid that I should do this thing to my lord, the LORD’s anointed, to stretch out my hand against him, since he is the LORD’s anointed.” So David checks his men with these words, and doesn’t allow them to rise against Saul. Saul rises up out of the cave, and goes on his way.
- David cries after Saul and says his own hand will not be on the king
David also arises afterward, and goes out of the cave and cries after Saul, saying, “My lord the king!” When Saul looks behind him, David bows with his face to the earth, and shows respect. David says to Saul, “Why do you listen to men’s words, saying, ‘Behold, David seeks to harm you’? Behold, today your eyes have seen how the LORD had delivered you today into my hand in the cave. Some urged me to kill you, but I spared you. I said, ‘I will not stretch out my hand against my lord, for he is the LORD’s anointed.’ Moreover, my father, behold, yes, see the skirt of your robe in my hand; for in that I cut off the skirt of your robe and didn’t kill you, know and see that there is neither evil nor disobedience in my hand. I have not sinned against you, though you hunt for my life to take it. May the LORD judge between me and you, and may the LORD avenge me of you; but my hand will not be on you. As the proverb of the ancients says, ‘Out of the wicked comes wickedness;’ but my hand will not be on you. Against whom has the king of Israel come out? Whom do you pursue? A dead dog? A flea? May the LORD therefore be judge, and give sentence between me and you, and see, and plead my cause, and deliver me out of your hand.” The Korean Revised Version gives 24:12 as a statement, not a wish: 여호와께서는 나와 왕 사이를 판단하사 나를 위하여 왕에게 보복하시려니와.
- Saul lifts up his voice and weeps, and David swears to Saul
when David has finished speaking these words to Saul, Saul says, “Is that your voice, my son David?” Saul lifts up his voice and weeps. He says to David, “You are more righteous than I; for you have done good to me, whereas I have done evil to you. You have declared today how you have dealt well with me, because when the LORD had delivered me up into your hand, you didn’t kill me. For if a man finds his enemy, will he let him go away unharmed? Therefore may the LORD reward you good for that which you have done to me today. Now, behold, I know that you will surely be king, and that the kingdom of Israel will be established in your hand. Swear now therefore to me by the LORD that you will not cut off my offspring after me, and that you will not destroy my name out of my father’s house.” David swears to Saul. Saul goes home, but David and his men go up to the stronghold.
- Samuel dies and is buried at his house at Ramah
Samuel dies; and all Israel gather themselves together and mourn for him, and bury him at his house at Ramah. Then David arises and goes down to the wilderness of Paran.
- Nabal of Maon shears his sheep in Carmel
there is a man in Maon whose possessions are in Carmel; and the man is very great. He has three thousand sheep and a thousand goats; and he is shearing his sheep in Carmel. Now the name of the man is Nabal; and the name of his wife Abigail. This woman is intelligent and has a beautiful face; but the man is surly and evil in his doings. WEB 25:3 ends, “He was of the house of Caleb.” The Korean Revised Version reads 그는 갈멜 족속이었더라 there, naming Carmel where WEB names Caleb.
- Nabal answers David’s young men, and about four hundred men follow David
David hears in the wilderness that Nabal is shearing his sheep. David sends ten young men; and David says to the young men, “Go up to Carmel, and go to Nabal, and greet him in my name. Tell him, ‘Long life to you! Peace be to you! Peace be to your house! Peace be to all that you have! Now I have heard that you have shearers. Your shepherds have now been with us, and we didn’t harm them. Nothing was missing from them all the time they were in Carmel. Ask your young men, and they will tell you. Therefore let the young men find favor in your eyes, for we come on a good day. Please give whatever comes to your hand to your servants and to your son David.’” When David’s young men come, they speak to Nabal all those words in the name of David, and wait. Nabal answers David’s servants and says, “Who is David? Who is the son of Jesse? There are many servants who break away from their masters these days. Shall I then take my bread, my water, and my meat that I have killed for my shearers, and give it to men who I don’t know where they come from?” So David’s young men turn on their way and go back, and come and tell him all these words. David says to his men, “Every man put on his sword!” Every man puts on his sword. David also puts on his sword. About four hundred men follow David, and two hundred stay by the baggage.
- What one of the young men tells Abigail
one of the young men tells Abigail, Nabal’s wife, saying, “Behold, David sent messengers out of the wilderness to greet our master; and he insulted them. But the men were very good to us, and we were not harmed, and we didn’t miss anything as long as we went with them, when we were in the fields. They were a wall to us both by night and by day, all the while we were with them keeping the sheep. Now therefore know and consider what you will do; for evil is determined against our master and against all his house, for he is such a worthless fellow that one can’t speak to him.” At 25:17 the Korean Revised Version reads 다윗이 우리 주인과 주인의 온 집을 해하기로 결정하였음이니이다, naming David as the one who has determined to harm their master and all his house.
- Abigail lays bread and wine on donkeys, comes down, and meets David
then Abigail hurries and takes two hundred loaves of bread, two containers of wine, five sheep ready dressed, five seahs of parched grain, one hundred clusters of raisins, and two hundred cakes of figs, and lays them on donkeys. She says to her young men, “Go on before me. Behold, I am coming after you.” But she doesn’t tell her husband, Nabal. As she rides on her donkey, and comes down hidden by the mountain, behold, David and his men come down toward her, and she meets them. Now David had said, “Surely in vain I have kept all that this fellow has in the wilderness, so that nothing was missed of all that pertained to him. He has returned me evil for good. God do so to the enemies of David, and more also, if I leave of all that belongs to him by the morning light so much as one who urinates on a wall.” At 25:22 the Korean Revised Version reads 하나님은 다윗에게 벌을 내리시고 또 내리시기를 원하노라, naming David himself where WEB has “the enemies of David”.
- Abigail’s words at David’s feet
when Abigail sees David, she hurries and gets off her donkey, and falls before David on her face and bows herself to the ground. She falls at his feet and says, “On me, my lord, on me be the blame! Please let your servant speak in your ears. Hear the words of your servant. Please don’t let my lord pay attention to this worthless fellow, Nabal, for as his name is, so is he. Nabal is his name, and folly is with him; but I, your servant, didn’t see my lord’s young men whom you sent. Now therefore, my lord, as the LORD lives and as your soul lives, since the LORD has withheld you from blood guiltiness and from avenging yourself with your own hand, now therefore let your enemies and those who seek evil to my lord be as Nabal. Now this present which your servant has brought to my lord, let it be given to the young men who follow my lord. Please forgive the trespass of your servant. For the LORD will certainly make my lord a sure house, because my lord fights the LORD’s battles. Evil will not be found in you all your days. Though men may rise up to pursue you and to seek your soul, yet the soul of my lord will be bound in the bundle of life with the LORD your God. He will sling out the souls of your enemies as from a sling’s pocket. It will come to pass, when the LORD has done to my lord according to all the good that he has spoken concerning you, and has appointed you prince over Israel, that this shall be no grief to you, nor offense of heart to my lord, either that you have shed blood without cause, or that my lord has avenged himself. When the LORD has dealt well with my lord, then remember your servant.”
- David blesses the LORD and receives what Abigail has brought
David says to Abigail, “Blessed is the LORD, the God of Israel, who sent you today to meet me! Blessed is your discretion, and blessed are you, who have kept me today from blood guiltiness, and from avenging myself with my own hand. For indeed, as the LORD the God of Israel lives, who has withheld me from harming you, unless you had hurried and come to meet me, surely there wouldn’t have been left to Nabal by the morning light so much as one who urinates on a wall.” So David receives from her hand that which she had brought him. Then he says to her, “Go up in peace to your house. Behold, I have listened to your voice and have granted your request.”
- Nabal, who held a feast like the feast of a king, dies about ten days later
Abigail comes to Nabal; and behold, he holds a feast in his house like the feast of a king. Nabal’s heart is merry within him, for he is very drunk. Therefore she tells him nothing until the morning light. In the morning, when the wine has gone out of Nabal, his wife tells him these things; and his heart dies within him, and he becomes as a stone. About ten days later, the LORD strikes Nabal, so that he dies.
- After Nabal is dead, Abigail becomes David’s wife
when David hears that Nabal is dead, he says, “Blessed is the LORD, who has pleaded the cause of my reproach from the hand of Nabal, and has kept back his servant from evil. The LORD has returned the evildoing of Nabal on his own head.” David sends and speaks concerning Abigail, to take her to himself as wife. When David’s servants have come to Abigail to Carmel, they speak to her, saying, “David has sent us to you, to take you to him as wife.” She arises and bows herself with her face to the earth, and says, “Behold, your servant is a servant to wash the feet of the servants of my lord.” Abigail hurriedly arises and rides on a donkey with her five maids who followed her; and she goes after the messengers of David, and becomes his wife.
- Ahinoam of Jezreel, whom David takes, and Michal, whom Saul had given to Palti
David also takes Ahinoam of Jezreel; and they both become his wives. Now Saul had given Michal his daughter, David’s wife, to Palti the son of Laish, who was of Gallim.
- Saul goes down to the wilderness of Ziph and encamps in the hill of Hachilah by the way
the Ziphites come to Saul to Gibeah, saying, “Doesn’t David hide himself in the hill of Hachilah, which is before the desert?” Then Saul arises and goes down to the wilderness of Ziph, having three thousand chosen men of Israel with him, to seek David in the wilderness of Ziph. Saul encamps in the hill of Hachilah, which is before the desert, by the way. But David stays in the wilderness, and he sees that Saul comes after him into the wilderness. David therefore sends out spies, and understands that Saul has certainly come.
- David, who comes by night with Abishai, takes the spear and the jar of water from Saul’s head
then David arises and comes to the place where Saul had encamped; and David sees the place where Saul lies, with Abner the son of Ner, the captain of his army. Saul lies within the place of the wagons, and the people are encamped around him. Then David answers and says to Ahimelech the Hittite, and to Abishai the son of Zeruiah, brother of Joab, “Who will go down with me to Saul to the camp?” Abishai says, “I will go down with you.” So David and Abishai come to the people by night; and, behold, Saul lies sleeping within the place of the wagons, with his spear stuck in the ground at his head; and Abner and the people lie around him. Then Abishai says to David, “God has delivered up your enemy into your hand today. Now therefore please let me strike him with the spear to the earth at one stroke, and I will not strike him the second time.” David says to Abishai, “Don’t destroy him, for who can stretch out his hand against the LORD’s anointed, and be guiltless?” David says, “As the LORD lives, the LORD will strike him; or his day shall come to die, or he shall go down into battle and perish. The LORD forbid that I should stretch out my hand against the LORD’s anointed; but now please take the spear that is at his head and the jar of water, and let’s go.” So David takes the spear and the jar of water from Saul’s head, and they go away. No man sees it, or knows it, nor does any awake; for they are all asleep, because a deep sleep from the LORD had fallen on them. At 26:6 the Korean Revised Version has David ask (물어 가로되), and reads 스루야의 아들 요압의 아우 아비새, where 스루야의 아들 (the son of Zeruiah) stands before Joab and Abishai is called Joab’s younger brother.
- David stands on the top of the mountain far away and cries to Abner the son of Ner
then David goes over to the other side, and stands on the top of the mountain far away, a great space being between them; and David cries to the people, and to Abner the son of Ner, saying, “Don’t you answer, Abner?” Then Abner answers, “Who are you who calls to the king?” David says to Abner, “Aren’t you a man? Who is like you in Israel? Why then have you not kept watch over your lord the king? For one of the people came in to destroy your lord the king. This thing isn’t good that you have done. As the LORD lives, you are worthy to die, because you have not kept watch over your lord, the LORD’s anointed. Now see where the king’s spear is, and the jar of water that was at his head.”
- David’s words to Saul, who recognizes David’s voice
Saul recognizes David’s voice, and says, “Is this your voice, my son David?” David says, “It is my voice, my lord, O king.” He says, “Why does my lord pursue his servant? For what have I done? What evil is in my hand? Now therefore, please let my lord the king hear the words of his servant. If it is so that the LORD has stirred you up against me, let him accept an offering. But if it is the children of men, they are cursed before the LORD; for they have driven me out today that I shouldn’t cling to the LORD’s inheritance, saying, ‘Go, serve other gods!’ Now therefore, don’t let my blood fall to the earth away from the presence of the LORD; for the king of Israel has come out to seek a flea, as when one hunts a partridge in the mountains.”
- Saul says he has sinned and returns to his place
then Saul says, “I have sinned. Return, my son David; for I will no more do you harm, because my life was precious in your eyes today. Behold, I have played the fool, and have erred exceedingly.” David answers, “Behold the spear, O king! Let one of the young men come over and get it. The LORD will give to every man his righteousness and his faithfulness; because the LORD delivered you into my hand today, and I wouldn’t stretch out my hand against the LORD’s anointed. Behold, as your life was respected today in my eyes, so let my life be respected in the LORD’s eyes, and let him deliver me out of all oppression.” Then Saul says to David, “You are blessed, my son David. You will both do mightily, and will surely prevail.” So David goes his way, and Saul returns to his place.
- David passes over with six hundred men and lives with Achish at Gath
David says in his heart, “I will now perish one day by the hand of Saul. There is nothing better for me than that I should escape into the land of the Philistines; and Saul will despair of me, to seek me any more in all the borders of Israel. So I will escape out of his hand.” David arises and passes over, he and the six hundred men who were with him, to Achish the son of Maoch, king of Gath. David lives with Achish at Gath, he and his men, every man with his household, even David with his two wives, Ahinoam the Jezreelitess and Abigail the Carmelitess, Nabal’s wife. Saul is told that David has fled to Gath, so he stops looking for him. The Korean Revised Version reads 가드 왕 마옥의 아들 아기스 at 27:2, where 가드 왕 (king of Gath) stands before Maoch and can be read as naming Maoch king of Gath.
- Achish gives David Ziklag
David says to Achish, “If now I have found favor in your eyes, let them give me a place in one of the cities in the country, that I may dwell there. For why should your servant dwell in the royal city with you?” The text says, “Then Achish gave him Ziklag that day: therefore Ziklag belongs to the kings of Judah to this day.” The number of the days that David lives in the country of the Philistines is a full year and four months. At 27:6 the Korean Revised Version writes 유다 왕 for “the kings of Judah”.
- The raids of David and his men, and David’s answer to Achish
David and his men go up and raid the Geshurites, the Girzites, and the Amalekites; the text says, “for those were the inhabitants of the land who were of old, on the way to Shur, even to the land of Egypt.” David strikes the land, and saves no man or woman alive, and takes away the sheep, the cattle, the donkeys, the camels, and the clothing. Then he returns, and comes to Achish. Achish says, “Against whom have you made a raid today?” David says, “Against the South of Judah, against the South of the Jerahmeelites, and against the South of the Kenites.” David saves neither man nor woman alive to bring them to Gath, saying, “Lest they should tell about us, saying, ‘David did this, and this has been his way all the time he has lived in the country of the Philistines.’” Achish believes David, saying, “He has made his people Israel utterly to abhor him. Therefore he will be my servant forever.” The Korean Revised Version gives David’s words of 27:11 as what he feared in his thought (그의 생각에).
- The Philistines gather their armies, and what Achish says to David
in those days, the Philistines gather their armies together for warfare, to fight with Israel. Achish says to David, “Know assuredly that you will go out with me in the army, you and your men.” David says to Achish, “Therefore you will know what your servant can do.” Achish says to David, “Therefore I will make you my bodyguard forever.”
- The Philistines encamp in Shunem, and the LORD doesn’t answer Saul
the text says, “Now Samuel was dead, and all Israel had mourned for him and buried him in Ramah, even in his own city. Saul had sent away those who had familiar spirits and the wizards out of the land.” The Philistines gather themselves together, and come and encamp in Shunem; and Saul gathers all Israel together, and they encamp in Gilboa. When Saul sees the army of the Philistines, he is afraid, and his heart trembles greatly. When Saul inquires of the LORD, the LORD doesn’t answer him by dreams, by Urim, or by prophets.
- Saul goes to the woman who has a familiar spirit at Endor, and the woman sees Samuel
Saul says to his servants, “Seek for me a woman who has a familiar spirit, that I may go to her and inquire of her.” His servants say to him, “Behold, there is a woman who has a familiar spirit at Endor.” Saul disguises himself and puts on other clothing, and goes, he and two men with him, and they come to the woman by night. Then he says, “Please consult for me by the familiar spirit, and bring me up whomever I shall name to you.” The woman says to him, “Behold, you know what Saul has done, how he has cut off those who have familiar spirits and the wizards out of the land. Why then do you lay a snare for my life, to cause me to die?” Saul swears to her by the LORD, saying, “As the LORD lives, no punishment will happen to you for this thing.” Then the woman says, “Whom shall I bring up to you?” He says, “Bring Samuel up for me.” When the woman sees Samuel, she cries with a loud voice; and the woman speaks to Saul, saying, “Why have you deceived me? For you are Saul!” The king says to her, “Don’t be afraid! What do you see?” The woman says to Saul, “I see a god coming up out of the earth.” He says to her, “What does he look like?” She says, “An old man comes up. He is covered with a robe.” Saul perceives that it was Samuel, and he bows with his face to the ground, and shows respect.
- Samuel tells Saul that the LORD has torn the kingdom out of his hand and given it to David
Samuel says to Saul, “Why have you disturbed me, to bring me up?” Saul answers, “I am very distressed; for the Philistines make war against me, and God has departed from me, and answers me no more, by prophets, or by dreams. Therefore I have called you, that you may make known to me what I shall do.” Samuel says, “Why then do you ask me, since the LORD has departed from you and has become your adversary? The LORD has done to you as he spoke by me. The LORD has torn the kingdom out of your hand and given it to your neighbor, even to David. Because you didn’t obey the LORD’s voice, and didn’t execute his fierce wrath on Amalek, therefore the LORD has done this thing to you today. Moreover the LORD will deliver Israel also with you into the hand of the Philistines; and tomorrow you and your sons will be with me. The LORD will deliver the army of Israel also into the hand of the Philistines.”
- Saul, fallen on the earth, is constrained by his servants and the woman to eat, and goes away that night
then Saul falls immediately his full length on the earth, and is terrified, because of Samuel’s words. There is no strength in him, for he had eaten no bread all day long or all night long. The woman comes to Saul and sees that he is very troubled, and says to him, “Behold, your servant has listened to your voice, and I have put my life in my hand, and have listened to your words which you spoke to me. Now therefore, please listen also to the voice of your servant, and let me set a morsel of bread before you. Eat, that you may have strength when you go on your way.” But he refuses, and says, “I will not eat.” But his servants, together with the woman, constrain him; and he listens to their voice. So he arises from the earth and sits on the bed. The woman has a fattened calf in the house. She hurries and kills it; and she takes flour and kneads it, and bakes unleavened bread of it. She brings it before Saul and before his servants, and they eat. Then they rise up and go away that night.
- The princes of the Philistines are angry and say, “Make the man return”
now the Philistines gather together all their armies to Aphek; and the Israelites encamp by the spring which is in Jezreel. The lords of the Philistines pass on by hundreds and by thousands; and David and his men pass on in the rear with Achish. Then the princes of the Philistines say, “What about these Hebrews?” Achish says to the princes of the Philistines, “Isn’t this David, the servant of Saul the king of Israel, who has been with me these days, or rather these years? I have found no fault in him since he fell away until today.” But the princes of the Philistines are angry with him; and the princes of the Philistines say to him, “Make the man return, that he may go back to his place where you have appointed him, and let him not go down with us to battle, lest in the battle he become an adversary to us. For with what should this fellow reconcile himself to his lord? Should it not be with the heads of these men? Isn’t this David, of whom people sang to one another in dances, saying, ‘Saul has slain his thousands, and David his ten thousands’?”
- Achish tells David to return, and the Philistines go up to Jezreel
then Achish calls David and says to him, “As the LORD lives, you have been upright, and your going out and your coming in with me in the army is good in my sight; for I have not found evil in you since the day of your coming to me to this day. Nevertheless, the lords don’t favor you. Therefore now return, and go in peace, that you not displease the lords of the Philistines.” David says to Achish, “But what have I done? What have you found in your servant so long as I have been before you to this day, that I may not go and fight against the enemies of my lord the king?” Achish answers David, “I know that you are good in my sight, as an angel of God. Notwithstanding, the princes of the Philistines have said, ‘He shall not go up with us to the battle.’ Therefore now rise up early in the morning with the servants of your lord who have come with you; and as soon as you are up early in the morning and have light, depart.” So David rises up early, he and his men, to depart in the morning, to return into the land of the Philistines; and the Philistines go up to Jezreel.
- The Amalekites burn Ziklag and take the women captive
when David and his men come to Ziklag on the third day, the Amalekites had made a raid on the South and on Ziklag, and had struck Ziklag and burned it with fire, and had taken captive the women and all who were in it, both small and great. They didn’t kill any, but carried them off and went their way. When David and his men come to the city, behold, it is burned with fire; and their wives, their sons, and their daughters are taken captive. Then David and the people who were with him lift up their voice and weep until they have no more power to weep. The text says, “David’s two wives were taken captive, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite.” David is greatly distressed, for the people speak of stoning him, because the souls of all the people were grieved, every man for his sons and for his daughters; but David strengthens himself in the LORD his God.
- David inquires of the LORD and pursues with four hundred men
David says to Abiathar the priest, the son of Ahimelech, “Please bring the ephod here to me.” Abiathar brings the ephod to David. David inquires of the LORD, saying, “If I pursue after this troop, will I overtake them?” He answers him, “Pursue, for you will surely overtake them, and will without fail recover all.” So David goes, he and the six hundred men who were with him, and comes to the brook Besor, where those who were left behind stayed. But David pursues, he and four hundred men; for two hundred stay behind, who were so faint that they couldn’t go over the brook Besor. The Korean Revised Version names the LORD as the one who answers at 30:8.
- The young man of Egypt, found in the field, brings David down to the troop
they find an Egyptian in the field, and bring him to David, and give him bread, and he eats; and they give him water to drink. They give him a piece of a cake of figs and two clusters of raisins. When he has eaten, his spirit comes again to him; for he had eaten no bread, and drank no water for three days and three nights. David asks him, “To whom do you belong? Where are you from?” He says, “I am a young man of Egypt, servant to an Amalekite; and my master left me, because three days ago I got sick. We made a raid on the South of the Cherethites, and on that which belongs to Judah, and on the South of Caleb; and we burned Ziklag with fire.” David says to him, “Will you bring me down to this troop?” He says, “Swear to me by God that you will not kill me and not deliver me up into the hands of my master, and I will bring you down to this troop.” When he has brought him down, behold, they are spread around over all the ground, eating, drinking, and dancing, because of all the great plunder that they had taken out of the land of the Philistines, and out of the land of Judah. The Korean Revised Version reads 갈멜 남방 (the South of Carmel) at 30:14.
- David strikes the Amalekites and recovers all that they had taken
the text says, “David struck them from the twilight even to the evening of the next day. Not a man of them escaped from there, except four hundred young men who rode on camels and fled.” David recovers all that the Amalekites had taken, and David rescues his two wives. There is nothing lacking to them, neither small nor great, neither sons nor daughters, neither plunder, nor anything that they had taken. David brings them all back. The text goes on at 30:20, “David took all the flocks and the herds, which they drove before those other livestock, and said, ‘This is David’s plunder.’” The Korean Revised Version names no one who took the flocks, and has 무리 (the crowd), driving them before the livestock, say it.
- The two hundred who stayed at the brook Besor, and David’s word that they shall share alike
David comes to the two hundred men, who were so faint that they could not follow David, whom also they had made to stay at the brook Besor; and they go out to meet David, and to meet the people who were with him. When David comes near to the people, he greets them. Then all the wicked men and worthless fellows of those who went with David answer and say, “Because they didn’t go with us, we will not give them anything of the plunder that we have recovered, except to every man his wife and his children, that he may lead them away and depart.” Then David says, “Do not do so, my brothers, with that which the LORD has given to us, who has preserved us, and delivered the troop that came against us into our hand. Who will listen to you in this matter? For as his share is who goes down to the battle, so shall his share be who stays with the baggage. They shall share alike.” The text goes on, “It was so from that day forward that he made it a statute and an ordinance for Israel to this day.” The Korean Revised Version names David there.
- David sends some of the plunder to the elders of Judah, his friends
when David comes to Ziklag, he sends some of the plunder to the elders of Judah, even to his friends, saying, “Behold, a present for you from the plunder of the LORD’s enemies.” He sends it to those who were in Bethel, to those who were in Ramoth of the South, to those who were in Jattir, to those who were in Aroer, to those who were in Siphmoth, to those who were in Eshtemoa, to those who were in Racal, to those who were in the cities of the Jerahmeelites, to those who were in the cities of the Kenites, to those who were in Hormah, to those who were in Borashan, to those who were in Athach, to those who were in Hebron, and to all the places where David himself and his men used to stay. The Korean Revised Version gives what WEB has at 30:30 and 30:31 as one verse, 30:30, and reads 고라산 for Borashan.
- Saul falls on his sword, and Saul and his three sons die together
now the Philistines fight against Israel; and the men of Israel flee from before the Philistines, and fall down slain on Mount Gilboa. The Philistines overtake Saul and his sons; and the Philistines kill Jonathan, Abinadab, and Malchishua, the sons of Saul. The battle goes hard against Saul, and the archers overtake him; and he is greatly distressed by reason of the archers. Then Saul says to his armor bearer, “Draw your sword, and thrust me through with it, lest these uncircumcised come and thrust me through and abuse me!” But his armor bearer would not, for he was terrified. Therefore Saul takes his sword and falls on it. When his armor bearer sees that Saul is dead, he likewise falls on his sword, and dies with him. So Saul dies with his three sons, his armor bearer, and all his men that same day together. The Korean Revised Version reads 중상한지라 (he was badly wounded) at 31:3.
- Those on the other side of the valley and beyond the Jordan abandon the cities and flee
when the men of Israel who were on the other side of the valley, and those who were beyond the Jordan, see that the men of Israel fled and that Saul and his sons were dead, they abandon the cities and flee; and the Philistines come and live in them.
- The Philistines cut off Saul’s head and fasten his body to the wall of Beth Shan
on the next day, when the Philistines come to strip the slain, they find Saul and his three sons fallen on Mount Gilboa. They cut off his head, strip off his armor, and send into the land of the Philistines all around, to carry the news to the house of their idols and to the people. They put his armor in the house of the Ashtaroth, and they fasten his body to the wall of Beth Shan.
- The valiant men of Jabesh Gilead take the bodies of Saul and his sons from the wall of Beth Shan and bury their bones
when the inhabitants of Jabesh Gilead hear what the Philistines had done to Saul, all the valiant men arise, go all night, and take the body of Saul and the bodies of his sons from the wall of Beth Shan; and they come to Jabesh and burn them there. They take their bones and bury them under the tamarisk tree in Jabesh, and fast seven days.
2 Samuel
- A man comes out of Saul’s camp and tells David that Saul and Jonathan are dead
after the death of Saul, when David had returned from the slaughter of the Amalekites, and David had stayed two days in Ziklag, on the third day, behold, a man comes out of the camp from Saul, with his clothes torn and earth on his head. When he comes to David, he falls to the earth and shows respect. David says to him, “Where do you come from?” He says to him, “I have escaped out of the camp of Israel.” David says to him, “How did it go? Please tell me.” He answers, “The people have fled from the battle, and many of the people also have fallen and are dead. Saul and Jonathan his son are dead also.”
- The young man who told David says that he stood beside Saul on Mount Gilboa and killed him
David says to the young man who told him, “How do you know that Saul and Jonathan his son are dead?” The young man who told him says, “As I happened by chance on Mount Gilboa, behold, Saul was leaning on his spear; and behold, the chariots and the horsemen followed close behind him. When he looked behind him, he saw me and called to me. I answered, ‘Here I am.’ He said to me, ‘Who are you?’ I answered him, ‘I am an Amalekite.’ He said to me, ‘Please stand beside me, and kill me, for anguish has taken hold of me because my life lingers in me.’ So I stood beside him and killed him, because I was sure that he could not live after he had fallen. I took the crown that was on his head and the bracelet that was on his arm, and have brought them here to my lord.” The Korean Revised Version names Saul at 1:7, where WEB has “he”.
- David and all the men who were with him tear their clothes and mourn for Saul and Jonathan
then David takes hold of his clothes and tears them; and all the men who are with him do likewise. They mourn, weep, and fast until evening for Saul and for Jonathan his son, and for the people of the LORD, and for the house of Israel, because they had fallen by the sword.
- David calls one of the young men and tells him to cut down the young man who told David
David says to the young man who told him, “Where are you from?” He answers, “I am the son of a foreigner, an Amalekite.” David says to him, “Why were you not afraid to stretch out your hand to destroy the LORD’s anointed?” David calls one of the young men and says, “Go near, and cut him down!” He strikes him so that he dies. David says to him, “Your blood be on your head, for your mouth has testified against you, saying, ‘I have slain the LORD’s anointed.’” The Korean Revised Version names no one at 1:15, where its sentence runs on from David’s words of 1:14.
- David’s lamentation over Saul and Jonathan, the song of the bow
David laments with this lamentation over Saul and over Jonathan his son, and he commands them to teach the children of Judah the song of the bow; the text says, “behold, it is written in the book of Jashar”. In the lamentation David says, “Your glory, Israel, was slain on your high places! How the mighty have fallen! Don’t tell it in Gath. Don’t publish it in the streets of Ashkelon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph. You mountains of Gilboa, let there be no dew or rain on you, and no fields of offerings; for there the shield of the mighty was defiled and cast away, the shield of Saul was not anointed with oil. From the blood of the slain, from the fat of the mighty, Jonathan’s bow didn’t turn back. Saul’s sword didn’t return empty. Saul and Jonathan were lovely and pleasant in their lives. In their death, they were not divided. They were swifter than eagles. They were stronger than lions. You daughters of Israel, weep over Saul, who clothed you delicately in scarlet, who put ornaments of gold on your clothing. How the mighty have fallen in the middle of the battle! Jonathan was slain on your high places. I am distressed for you, my brother Jonathan. You have been very pleasant to me. Your love to me was wonderful, surpassing the love of women. How the mighty have fallen, and the weapons of war have perished!” Where WEB has “the mighty” at 1:19, 1:21, 1:25 and 1:27, the Korean Revised Version reads 두 용사, the two mighty men.
- David goes up to Hebron, and the men of Judah anoint him king over the house of Judah
after this, David inquires of the LORD, saying, “Shall I go up into any of the cities of Judah?” The LORD says to him, “Go up.” David says, “Where shall I go up?” He says, “To Hebron.” So David goes up there with his two wives, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite. David brings up his men who were with him, every man with his household. They live in the cities of Hebron. The men of Judah come, and there they anoint David king over the house of Judah. They tell David, “The men of Jabesh Gilead were those who buried Saul.” The second answer, “He said” (the Korean 가라사대), names no speaker in either edition; at 2:4 the Korean Revised Version has 혹이 (someone) tell David.
- David sends messengers to the men of Jabesh Gilead
David sends messengers to the men of Jabesh Gilead, and says to them, “Blessed are you by the LORD, that you have shown this kindness to your lord, even to Saul, and have buried him. Now may the LORD show loving kindness and truth to you. I also will reward you for this kindness, because you have done this thing. Now therefore let your hands be strong, and be valiant; for Saul your lord is dead, and also the house of Judah have anointed me king over them.”
- Abner brings Ishbosheth the son of Saul over to Mahanaim and makes him king
now Abner the son of Ner, captain of Saul’s army, had taken Ishbosheth the son of Saul and brought him over to Mahanaim. He makes him king over Gilead, over the Ashurites, over Jezreel, over Ephraim, over Benjamin, and over all Israel. Ishbosheth, Saul’s son, is forty years old when he begins to reign over Israel, and he reigns two years. But the house of Judah follows David. The time that David is king in Hebron over the house of Judah is seven years and six months. The Korean Revised Version reads the name 아술 at 2:9, where WEB has “the Ashurites”.
- Helkath Hazzurim, the place in Gibeon where each thrusts his sword in his fellow’s side and they fall down together
Abner the son of Ner, and the servants of Ishbosheth the son of Saul, go out from Mahanaim to Gibeon. Joab the son of Zeruiah and David’s servants go out, and meet them by the pool of Gibeon; and they sit down, the one on the one side of the pool and the other on the other side of the pool. Abner says to Joab, “Please let the young men arise and compete before us!” Joab says, “Let them arise!” Then they arise and go over by number: twelve for Benjamin and for Ishbosheth the son of Saul, and twelve of David’s servants. They each catch his opponent by the head and thrust his sword in his fellow’s side; so they fall down together. The text says, “Therefore that place in Gibeon was called Helkath Hazzurim.” The battle is very severe that day; and Abner is beaten, and the men of Israel, before David’s servants. The Korean Revised Version reads 장난하게 하자 (let them play) at 2:14.
- Asahel, pursuing Abner, is struck by Abner with the back end of the spear and dies
the three sons of Zeruiah are there: Joab, Abishai, and Asahel. Asahel is as light of foot as a wild gazelle. Asahel pursues Abner. He doesn’t turn to the right hand or to the left from following Abner. Then Abner looks behind him and says, “Is that you, Asahel?” He answers, “It is.” Abner says to him, “Turn away to your right hand or to your left, and grab one of the young men, and take his armor.” But Asahel will not turn away from following him. Abner says again to Asahel, “Turn away from following me. Why should I strike you to the ground? How then could I look Joab your brother in the face?” However, he refuses to turn away. Therefore Abner with the back end of the spear strikes him in the body, so that the spear comes out behind him; and he falls down there and dies in the same place. As many as come to the place where Asahel fell down and died stand still. The Korean Revised Version reads 그 배를 찌르니 (struck him in the belly) at 2:23.
- Joab and Abishai pursue Abner to the hill of Ammah, and Abner calls to Joab
but Joab and Abishai pursue Abner. The sun goes down when they have come to the hill of Ammah, that lies before Giah by the way of the wilderness of Gibeon. The children of Benjamin gather themselves together after Abner and become one band, and stand on the top of a hill. Then Abner calls to Joab, and says, “Shall the sword devour forever? Don’t you know that it will be bitterness in the latter end? How long will it be then, before you ask the people to return from following their brothers?” Joab says, “As God lives, if you had not spoken, surely then in the morning the people would have gone away, and not each followed his brother.” So Joab blows the trumpet; and all the people stand still and pursue Israel no more, and they fight no more. At 2:27 the Korean Revised Version reads 네가 흔단의 말을 내지 아니하였더면, where WEB has “if you had not spoken”, and at 2:28 it names no one who blows the trumpet, where its sentence runs on from Joab’s words of 2:27.
- Abner goes all night to Mahanaim, and Asahel is buried in his father’s tomb in Bethlehem
Abner and his men go all that night through the Arabah; and they pass over the Jordan, and go through all Bithron, and come to Mahanaim. Joab returns from following Abner; and when he has gathered all the people together, nineteen men of David’s and Asahel are missing. But David’s servants had struck Benjamin and Abner’s men so that three hundred sixty men died. They take up Asahel and bury him in the tomb of his father, which was in Bethlehem. Joab and his men go all night, and the day breaks on them at Hebron.
- The long war between Saul’s house and David’s house
there is a long war between Saul’s house and David’s house. David grows stronger and stronger, but Saul’s house grows weaker and weaker.
- The sons born to David in Hebron
the text says, “Sons were born to David in Hebron. His firstborn was Amnon, of Ahinoam the Jezreelitess; and his second, Chileab, of Abigail the wife of Nabal the Carmelite; and the third, Absalom the son of Maacah the daughter of Talmai king of Geshur; and the fourth, Adonijah the son of Haggith; and the fifth, Shephatiah the son of Abital; and the sixth, Ithream, of Eglah, David’s wife. These were born to David in Hebron.”
- Abner is very angry about Ishbosheth’s words over Rizpah, Saul’s concubine
while there is war between Saul’s house and David’s house, Abner makes himself strong in Saul’s house. The text says, “Now Saul had a concubine, whose name was Rizpah, the daughter of Aiah”; and Ishbosheth says to Abner, “Why have you gone in to my father’s concubine?” Then Abner is very angry about Ishbosheth’s words, and says, “Am I a dog’s head that belongs to Judah? Today I show kindness to your father Saul’s house, to his brothers, and to his friends, and have not delivered you into the hand of David; and yet you charge me today with a fault concerning this woman! God do so to Abner, and more also, if, as the LORD has sworn to David, I don’t do even so to him: to transfer the kingdom from Saul’s house, and to set up David’s throne over Israel and over Judah, from Dan even to Beersheba.” The text says, “He could not answer Abner another word, because he was afraid of him.” In WEB the transfer of the kingdom (3:10) is what Abner will do, as the LORD has sworn to David; the Korean Revised Version gives it as the words of the LORD’s oath, 그 맹세는 곧 이 나라를 사울의 집에서 다윗에게 옮겨서 … 세우리라 하신 것이니라. At 3:11 the Korean Revised Version names Ishbosheth.
- David requires Michal, and Ishbosheth takes her from her husband Paltiel
Abner sends messengers to David on his behalf, saying, “Whose is the land?” and saying, “Make your alliance with me, and behold, my hand will be with you to bring all Israel around to you.” David says, “Good. I will make a treaty with you, but one thing I require of you. That is, you will not see my face unless you first bring Michal, Saul’s daughter, when you come to see my face.” David sends messengers to Ishbosheth, Saul’s son, saying, “Deliver me my wife Michal, whom I was given to marry for one hundred foreskins of the Philistines.” Ishbosheth sends and takes her from her husband, Paltiel the son of Laish. Her husband goes with her, weeping as he goes, and follows her to Bahurim. Then Abner says to him, “Go! Return!” and he returns. At 3:14 the Korean Revised Version runs on from David’s words of 3:13 and names no one who sends the messengers.
- Abner speaks with the elders of Israel and comes to David to Hebron
Abner has communication with the elders of Israel, saying, “In times past, you sought for David to be king over you. Now then do it! For the LORD has spoken of David, saying, ‘By the hand of my servant David, I will save my people Israel out of the hand of the Philistines, and out of the hand of all their enemies.’” Abner also speaks in the ears of Benjamin; and Abner goes also to speak in the ears of David in Hebron all that seemed good to Israel and to the whole house of Benjamin. So Abner comes to David to Hebron, and twenty men with him. David makes Abner and the men who were with him a feast. Abner says to David, “I will arise and go, and will gather all Israel to my lord the king, that they may make a covenant with you, and that you may reign over all that your soul desires.” David sends Abner away; and he goes in peace. At 3:17 the Korean Revised Version reads 여러번, many times, where WEB has “In times past”.
- Joab takes Abner aside into the middle of the gate and strikes him, so that he dies
behold, David’s servants and Joab come from a raid and bring in a great plunder with them; but Abner was not with David in Hebron, for he had sent him away, and he had gone in peace. When Joab and all the army who was with him have come, they tell Joab, “Abner the son of Ner came to the king, and he has sent him away, and he has gone in peace.” Then Joab comes to the king and says, “What have you done? Behold, Abner came to you. Why is it that you have sent him away, and he is already gone? You know Abner the son of Ner. He came to deceive you, and to know your going out and your coming in, and to know all that you do.” When Joab has come out from David, he sends messengers after Abner, and they bring him back from the well of Sirah; but David didn’t know it. When Abner has returned to Hebron, Joab takes him aside into the middle of the gate to speak with him quietly, and strikes him there in the body, so that he dies for the blood of Asahel his brother. At 3:26 the Korean Revised Version names no one who comes out from David (이에 다윗에게서 나와서), running on from Joab’s words, and at 3:27 it reads 성문으로 들어가서, into the gate.
- David says that he and his kingdom are guiltless of the blood of Abner
afterward, when David hears it, he says, “I and my kingdom are guiltless before the LORD forever of the blood of Abner the son of Ner. Let it fall on the head of Joab and on all his father’s house. Let there not fail from the house of Joab one who has a discharge, or who is a leper, or who leans on a staff, or who falls by the sword, or who lacks bread.” The text says, “So Joab and Abishai his brother killed Abner, because he had killed their brother Asahel at Gibeon in the battle.”
- King David follows Abner’s bier and laments for him
David says to Joab and to all the people who were with him, “Tear your clothes, and clothe yourselves with sackcloth, and mourn in front of Abner.” King David follows the bier. They bury Abner in Hebron; and the king lifts up his voice and weeps at Abner’s grave; and all the people weep. The king laments for Abner, and says, “Should Abner die as a fool dies? Your hands weren’t bound, and your feet weren’t put into fetters. As a man falls before the children of iniquity, so you fell.” All the people weep again over him. All the people come to urge David to eat bread while it is yet day; but David swears, saying, “God do so to me, and more also, if I taste bread or anything else, until the sun goes down.” At 3:32 the Korean Revised Version runs on from King David of 3:31 (아브넬을 헤브론에 장사하고 … 소리를 높여 울고), and at 3:35 it has the people come 석양에, at evening.
- All the people and all Israel understand that it was not of the king to kill Abner
all the people take notice of it, and it pleases them, as whatever the king did pleased all the people. So all the people and all Israel understand that day that it was not of the king to kill Abner the son of Ner. The king says to his servants, “Don’t you know that a prince and a great man has fallen today in Israel? I am weak today, though anointed king. These men, the sons of Zeruiah are too hard for me. May the LORD reward the evildoer according to his wickedness.”
- Saul’s son hears that Abner is dead in Hebron, and his hands become feeble
when Saul’s son hears that Abner is dead in Hebron, his hands become feeble, and all the Israelites are troubled. The text says, “Saul’s son had two men who were captains of raiding bands. The name of one was Baanah and the name of the other Rechab, the sons of Rimmon the Beerothite, of the children of Benjamin (for Beeroth also is considered a part of Benjamin; and the Beerothites fled to Gittaim, and have lived as foreigners there until today).” At 4:1 and 4:2 the Korean Revised Version names Saul’s son: 사울의 아들 이스보셋.
- Jonathan’s son Mephibosheth falls and becomes lame
the text says, “Now Jonathan, Saul’s son, had a son who was lame in his feet. He was five years old when the news came about Saul and Jonathan out of Jezreel; and his nurse picked him up and fled. As she hurried to flee, he fell and became lame. His name was Mephibosheth.” The Korean Revised Version gives his name in the verse’s first sentence (이름은 므비보셋이라).
- Rechab and Baanah strike Ishbosheth as he lies on his bed, and bring his head to David at Hebron
the sons of Rimmon the Beerothite, Rechab and Baanah, go out and come at about the heat of the day to the house of Ishbosheth as he takes his rest at noon. They come there into the middle of the house as though they would have fetched wheat, and they strike him in the body; and Rechab and Baanah his brother escape. Now when they come into the house as he lies on his bed in his bedroom, they strike him, kill him, behead him, and take his head, and go by the way of the Arabah all night. They bring the head of Ishbosheth to David to Hebron, and say to the king, “Behold, the head of Ishbosheth, the son of Saul, your enemy, who sought your life! The LORD has avenged my lord the king today of Saul and of his offspring.” At 4:6 the Korean Revised Version makes Rechab and Baanah the subject of all three verbs (레갑과 그 형제 바아나가 … 들어가서 그 배를 찌르고 도망하였더라), and at 4:7 it names Ishbosheth.
- David answers Rechab and Baanah his brother, and commands his young men
David answers Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and says to them, “As the LORD lives, who has redeemed my soul out of all adversity, when someone told me, ‘Behold, Saul is dead,’ thinking that he brought good news, I seized him and killed him in Ziklag, which was the reward I gave him for his news. How much more, when wicked men have slain a righteous person in his own house on his bed, should I not now require his blood from your hand, and rid the earth of you?” David commands his young men, and they kill them, cut off their hands and their feet, and hang them up beside the pool in Hebron. But they take the head of Ishbosheth and bury it in Abner’s grave in Hebron. At 4:12 the Korean Revised Version names no one who commands the young men (소년들을 명하매), running on from David’s words.
- All the elders of Israel anoint David king over Israel in Hebron
then all the tribes of Israel come to David at Hebron and speak, saying, “Behold, we are your bone and your flesh. In times past, when Saul was king over us, it was you who led Israel out and in. The LORD said to you, ‘You will be shepherd of my people Israel, and you will be prince over Israel.’” So all the elders of Israel come to the king to Hebron, and King David makes a covenant with them in Hebron before the LORD; and they anoint David king over Israel.
- David reigns seven years and six months in Hebron and thirty-three years in Jerusalem
the text says, “David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months, and in Jerusalem he reigned thirty-three years over all Israel and Judah.”
- David takes the stronghold of Zion and calls it David’s city
the king and his men go to Jerusalem against the Jebusites, the inhabitants of the land, who speak to David, saying, “The blind and the lame will keep you out of here,” thinking, “David can’t come in here.” Nevertheless David takes the stronghold of Zion. The text says, “This is David’s city.” David says on that day, “Whoever strikes the Jebusites, let him go up to the watercourse and strike those lame and blind, who are hated by David’s soul.” Therefore they say, “The blind and the lame can’t come into the house.” David lives in the stronghold, and calls it David’s city. David builds around from Millo and inward. David grows greater and greater, for the LORD, the God of Armies, is with him. At 5:6 the Korean Revised Version gives the Jebusites more words, 네가 이리로 들어오지 못하리라, “you will not come in here”.
- Hiram king of Tyre sends David cedar trees, carpenters, and masons
Hiram king of Tyre sends messengers to David, with cedar trees, carpenters, and masons; and they build David a house. David perceives that the LORD had established him king over Israel, and that he had exalted his kingdom for his people Israel’s sake.
- The sons born to David in Jerusalem
David takes more concubines and wives for himself out of Jerusalem, after he had come from Hebron; and more sons and daughters are born to David. The text says, “These are the names of those who were born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon, Ibhar, Elishua, Nepheg, Japhia, Elishama, Eliada, and Eliphelet.” At 5:13 the Korean Revised Version has David take them 예루살렘에서, in Jerusalem.
- David strikes the Philistines at Baal Perazim
when the Philistines hear that they had anointed David king over Israel, all the Philistines go up to seek David, but David hears about it and goes down to the stronghold. Now the Philistines had come and spread themselves in the valley of Rephaim. David inquires of the LORD, saying, “Shall I go up against the Philistines? Will you deliver them into my hand?” The LORD says to David, “Go up; for I will certainly deliver the Philistines into your hand.” David comes to Baal Perazim, and David strikes them there. Then he says, “The LORD has broken my enemies before me, like the breach of waters.” Therefore he calls the name of that place Baal Perazim. They leave their images there, and David and his men take them away. The Korean Revised Version has David go out to the stronghold (요해처로 나가니라, 5:17); at 5:19 David asks, 여호와께서 저희를 내 손에 붙이시겠나이까, naming the LORD; at 5:20 it names no one who calls the place; and at 5:21 it names the Philistines (블레셋 사람들이) where WEB has “They”.
- David does as the LORD commanded him and strikes the Philistines from Geba to Gezer
the Philistines come up yet again and spread themselves in the valley of Rephaim. When David inquires of the LORD, he says, “You shall not go up. Circle around behind them, and attack them in front of the mulberry trees. When you hear the sound of marching in the tops of the mulberry trees, then stir yourself up; for then the LORD has gone out before you to strike the army of the Philistines.” David does so, as the LORD commanded him, and strikes the Philistines all the way from Geba to Gezer. At 5:23 neither edition names the one who answers (the Korean 가라사대, WEB “he said”).
- God’s ark, brought out of Abinadab’s house on a new cart
David again gathers together all the chosen men of Israel, thirty thousand. David arises and goes with all the people who were with him from Baale Judah, to bring up from there God’s ark; the text says the ark “is called by the Name, even the name of the LORD of Armies who sits above the cherubim.” They set God’s ark on a new cart, and bring it out of Abinadab’s house that was on the hill; and Uzzah and Ahio, the sons of Abinadab, drive the new cart, and Ahio goes before the ark. David and all the house of Israel play before the LORD with all kinds of instruments made of cypress wood, with harps, with stringed instruments, with tambourines, with castanets, and with cymbals. The Korean Revised Version names no one at 6:2, whose sentence runs on from 6:1; it has David go 바알레유다로, to Baale Judah, to bring up the ark from there, and has the LORD sit 그룹들 사이에, between the cherubim.
- Uzzah dies by God’s ark, and David carries the ark aside into Obed-Edom the Gittite’s house
when they come to the threshing floor of Nacon, Uzzah reaches for God’s ark and takes hold of it, for the cattle stumble. The LORD’s anger burns against Uzzah, and God strikes him there for his error; and he dies there by God’s ark. David is displeased because the LORD had broken out against Uzzah; and he calls that place Perez Uzzah to this day. David is afraid of the LORD that day; and he says, “How could the LORD’s ark come to me?” So David will not move the LORD’s ark to be with him in David’s city; but David carries it aside into Obed-Edom the Gittite’s house. The LORD’s ark remains in Obed-Edom the Gittite’s house three months; and the LORD blesses Obed-Edom and all his house. The Korean Revised Version has 여호와 하나님이, the LORD God, both burn with anger and strike Uzzah (6:7), reads 뛰므로 where WEB has “stumbled” and 분하여, angry, where WEB has “displeased”, and does not name David at 6:10, whose sentence runs on from 6:9.
- David dances before the LORD as he brings up God’s ark into David’s city
King David is told, “The LORD has blessed the house of Obed-Edom, and all that belongs to him, because of God’s ark.” So David goes and brings up God’s ark from the house of Obed-Edom into David’s city with joy. When those who bore the LORD’s ark have gone six paces, he sacrifices an ox and a fattened calf. David dances before the LORD with all his might; and David is clothed in a linen ephod. So David and all the house of Israel bring up the LORD’s ark with shouting and with the sound of the trumpet. The Korean Revised Version has 혹이, someone, tell King David (6:12), names David at 6:13 where WEB has “he”, and does not name David at 6:14, whose sentence runs on from 6:13.
- Michal the daughter of Saul despises King David, and David offers burnt offerings and peace offerings before the LORD
as the LORD’s ark comes into David’s city, Michal the daughter of Saul looks out through the window and sees King David leaping and dancing before the LORD; and she despises him in her heart. They bring in the LORD’s ark, and set it in its place in the middle of the tent that David had pitched for it; and David offers burnt offerings and peace offerings before the LORD. When David has finished offering the burnt offering and the peace offerings, he blesses the people in the name of the LORD of Armies. He gives to all the people, even among the whole multitude of Israel, both to men and women, to everyone a portion of bread, dates, and raisins. So all the people depart, each to his own house. The Korean Revised Version reads 고기 한 조각, a piece of meat, where WEB has “dates”, and names no one at 6:19, whose sentence runs on from 6:18.
- What Michal the daughter of Saul says as she comes out to meet David, and David’s answer
David returns to bless his household. Michal the daughter of Saul comes out to meet David, and says, “How glorious the king of Israel was today, who uncovered himself today in the eyes of his servants’ maids, as one of the vain fellows shamelessly uncovers himself!” David says to Michal, “It was before the LORD, who chose me above your father, and above all his house, to appoint me prince over the people of the LORD, over Israel. Therefore I will celebrate before the LORD. I will be yet more undignified than this, and will be worthless in my own sight. But the maids of whom you have spoken will honor me.” The text says, “Michal the daughter of Saul had no child to the day of her death.” In the Korean Revised Version David says 네 아비와 그 온 집을 버리시고 나를 택하사 (rejected your father and all his house, and chose me), and 6:23 opens with 그러므로, therefore.
- The king tells Nathan the prophet that God’s ark dwells within curtains
when the king lived in his house, and the LORD had given him rest from all his enemies all around, the king says to Nathan the prophet, “See now, I dwell in a house of cedar, but God’s ark dwells within curtains.” Nathan says to the king, “Go, do all that is in your heart, for the LORD is with you.” The Korean Revised Version has no word for “Go”.
- Nathan speaks to David the LORD’s word that came to him that night
that same night, the LORD’s word comes to Nathan, saying, “Go and tell my servant David, ‘The LORD says, “Should you build me a house for me to dwell in? For I have not lived in a house since the day that I brought the children of Israel up out of Egypt, even to this day, but have moved around in a tent and in a tabernacle. In all places in which I have walked with all the children of Israel, did I say a word to anyone from the tribes of Israel whom I commanded to be shepherd of my people Israel, saying, ‘Why have you not built me a house of cedar?’”’ Now therefore tell my servant David this: ‘The LORD of Armies says, “I took you from the sheep pen, from following the sheep, to be prince over my people, over Israel. I have been with you wherever you went, and have cut off all your enemies from before you. I will make you a great name, like the name of the great ones who are on the earth. I will appoint a place for my people Israel, and will plant them, that they may dwell in their own place and be moved no more. The children of wickedness will not afflict them any more, as at the first, and as from the day that I commanded judges to be over my people Israel. I will cause you to rest from all your enemies. Moreover the LORD tells you that the LORD will make you a house. When your days are fulfilled and you sleep with your fathers, I will set up your offspring after you, who will proceed out of your body, and I will establish his kingdom. He will build a house for my name, and I will establish the throne of his kingdom forever. I will be his father, and he will be my son. If he commits iniquity, I will chasten him with the rod of men and with the stripes of the children of men; but my loving kindness will not depart from him, as I took it from Saul, whom I put away before you. Your house and your kingdom will be made sure forever before you. Your throne will be established forever.”’” Nathan speaks to David all these words, and according to all this vision. The Korean Revised Version reads 이스라엘 어느 지파에게, to any tribe of Israel, at 7:7, and 내 앞에서, before me, at 7:16.
- The prayer of David the king, who goes in and sits before the LORD
then David the king goes in and sits before the LORD; and he says, “Who am I, Lord GOD, and what is my house, that you have brought me this far? This was yet a small thing in your eyes, Lord GOD, but you have spoken also of your servant’s house for a great while to come; and this among men, Lord GOD! What more can David say to you? For you know your servant, Lord GOD. For your word’s sake, and according to your own heart, you have worked all this greatness, to make your servant know it. Therefore you are great, LORD God. For there is no one like you, neither is there any God besides you, according to all that we have heard with our ears. What one nation on the earth is like your people, even like Israel, whom God went to redeem to himself for a people, and to make himself a name, and to do great things for you, and awesome things for your land, before your people, whom you redeemed to yourself out of Egypt, from the nations and their gods? You established for yourself your people Israel to be your people forever; and you, LORD, became their God. Now, LORD God, the word that you have spoken concerning your servant, and concerning his house, confirm it forever, and do as you have spoken. Let your name be magnified forever, saying, ‘The LORD of Armies is God over Israel; and the house of your servant David will be established before you.’ For you, LORD of Armies, the God of Israel, have revealed to your servant, saying, ‘I will build you a house.’ Therefore your servant has found in his heart to pray this prayer to you. Now, O Lord GOD, you are God, and your words are truth, and you have promised this good thing to your servant. Now therefore, let it please you to bless the house of your servant, that it may continue forever before you; for you, Lord GOD, have spoken it. Let the house of your servant be blessed forever with your blessing.” The Korean Revised Version reads 인간의 규례대로 하셨나이다 at 7:19 where WEB has “and this among men, Lord GOD!”, and 저희를 위하여, for them, at 7:23 where WEB has “for you”; and at 7:26 it makes the words on the house of David David’s own request (주의 종 다윗의 집으로 주 앞에 견고하게 하옵소서), not part of what is to be said.
- David subdues the Philistines and defeats Moab
after this, David strikes the Philistines and subdues them; and David takes the bridle of the mother city out of the hand of the Philistines. He defeats Moab, and measures them with the line, making them to lie down on the ground; and he measures two lines to put to death, and one full line to keep alive. The Moabites become servants to David, and bring tribute. Where WEB has “the bridle of the mother city”, the Korean Revised Version names 메덱암마 (8:1); it names David at 8:2, where WEB has “He”.
- David strikes Hadadezer the son of Rehob, king of Zobah
David also strikes Hadadezer the son of Rehob, king of Zobah, as he goes to recover his dominion at the River. David takes from him one thousand seven hundred horsemen and twenty thousand footmen. David hamstrings the chariot horses, but reserves enough of them for one hundred chariots. When the Syrians of Damascus come to help Hadadezer king of Zobah, David strikes twenty two thousand men of the Syrians. Then David puts garrisons in Syria of Damascus; and the Syrians become servants to David, and bring tribute. The text says, “The LORD gave victory to David wherever he went.” David takes the shields of gold that were on the servants of Hadadezer, and brings them to Jerusalem. From Betah and from Berothai, cities of Hadadezer, King David takes a great quantity of bronze. Where WEB has “the River”, the Korean Revised Version names the river, 유브라데강, and makes Hadadezer the one who goes there (8:3); it reads 다메섹 아람 and 아람 사람 where WEB has “Syria of Damascus” and “the Syrians”.
- Toi king of Hamath sends Joram his son to King David, and King David dedicates to the LORD the vessels Joram brings
when Toi king of Hamath hears that David had struck all the army of Hadadezer, then Toi sends Joram his son to King David to greet him and to bless him, because he had fought against Hadadezer and struck him; for Hadadezer had wars with Toi. Joram brings with him vessels of silver, vessels of gold, and vessels of bronze. King David also dedicates these to the LORD, with the silver and gold that he dedicated of all the nations which he subdued—of Syria, of Moab, of the children of Ammon, of the Philistines, of Amalek, and of the plunder of Hadadezer, son of Rehob, king of Zobah. The Korean Revised Version names David as the one who struck Hadadezer (다윗이 하닷에셀을 쳐서 파함이라), and reads 아람 where WEB has “Syria”.
- David strikes down eighteen thousand in the Valley of Salt and puts garrisons in Edom
David earns a reputation when he returns from striking down eighteen thousand men of the Syrians in the Valley of Salt. He puts garrisons in Edom. Throughout all Edom, he puts garrisons, and all the Edomites become servants to David. The text says, “The LORD gave victory to David wherever he went.” Where WEB has “the Syrians” at 8:13, the Korean Revised Version has 에돔 사람, Edomites; it names David at 8:14, where WEB has “He”. Both editions name Edom at 8:14.
- Those over the army, the recorder, the priests and the scribe when David reigns over all Israel
the text says, “David reigned over all Israel; and David executed justice and righteousness for all his people. Joab the son of Zeruiah was over the army, Jehoshaphat the son of Ahilud was recorder, Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests, Seraiah was scribe, Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and David’s sons were chief ministers.”
- David says he will show Mephibosheth kindness for Jonathan’s sake
David says, “Is there yet any who is left of Saul’s house, that I may show him kindness for Jonathan’s sake?” There is of Saul’s house a servant whose name is Ziba, and they call him to David; the king says to him, “Are you Ziba?” He says, “I am your servant.” The king says, “Is there not yet any of Saul’s house, that I may show the kindness of God to him?” Ziba says to the king, “Jonathan still has a son, who is lame in his feet.” The king says to him, “Where is he?” Ziba says to the king, “Behold, he is in the house of Machir the son of Ammiel, in Lo Debar.” Then King David sends and brings him out of the house of Machir the son of Ammiel, from Lo Debar. Mephibosheth, the son of Jonathan, the son of Saul, comes to David, falls on his face, and shows respect. David says, “Mephibosheth?” He answers, “Behold, your servant!” David says to him, “Don’t be afraid, for I will surely show you kindness for Jonathan your father’s sake, and will restore to you all the land of Saul your father. You will eat bread at my table continually.” He bows down, and says, “What is your servant, that you should look at such a dead dog as I am?” At 9:7 the Korean Revised Version reads 네 조부 사울 where WEB has “Saul your father”.
- The king calls Ziba, Saul’s servant, and Mephibosheth eats continually at the king’s table
the king calls to Ziba, Saul’s servant, and says to him, “All that belonged to Saul and to all his house I have given to your master’s son. Till the land for him—you, your sons, and your servants. Bring in the harvest, that your master’s son may have bread to eat; but Mephibosheth your master’s son will always eat bread at my table.” Now Ziba has fifteen sons and twenty servants. Then Ziba says to the king, “According to all that my lord the king commands his servant, so your servant will do.” So Mephibosheth eats at the king’s table like one of the king’s sons. Mephibosheth has a young son, whose name is Mica. All who live in Ziba’s house are servants to Mephibosheth. So Mephibosheth lives in Jerusalem, for he eats continually at the king’s table. He is lame in both his feet.
- Hanun shaves off one half of the beards of David’s servants and sends them away
after this, the king of the children of Ammon dies, and Hanun his son reigns in his place. David says, “I will show kindness to Hanun the son of Nahash, as his father showed kindness to me.” So David sends by his servants to comfort him concerning his father. David’s servants come into the land of the children of Ammon. But the princes of the children of Ammon say to Hanun their lord, “Do you think that David honors your father, in that he has sent comforters to you? Hasn’t David sent his servants to you to search the city, to spy it out, and to overthrow it?” So Hanun takes David’s servants, shaves off one half of their beards, and cuts off their garments in the middle, even to their buttocks, and sends them away. When they tell David this, he sends to meet them, for the men are greatly ashamed. The king says, “Wait at Jericho until your beards have grown, and then return.” At 10:2 the Korean Revised Version has David command his servants, 그 신복들을 명하여 그 아비 죽은 것을 조상하라.
- The Syrians flee before Joab, and the children of Ammon before Abishai his brother
when the children of Ammon see that they have become odious to David, the children of Ammon send and hire the Syrians of Beth Rehob and the Syrians of Zobah, twenty thousand footmen, and the king of Maacah with one thousand men, and the men of Tob twelve thousand men. When David hears of it, he sends Joab and all the army of the mighty men. The children of Ammon come out, and put the battle in array at the entrance of the gate. The Syrians of Zobah and of Rehob and the men of Tob and Maacah are by themselves in the field. Now when Joab sees that the battle is set against him before and behind, he chooses of all the choice men of Israel and puts them in array against the Syrians. The rest of the people he commits into the hand of Abishai his brother; and he puts them in array against the children of Ammon. He says, “If the Syrians are too strong for me, then you shall help me; but if the children of Ammon are too strong for you, then I will come and help you. Be courageous, and let’s be strong for our people and for the cities of our God; and may the LORD do what seems good to him.” So Joab and the people who are with him come near to the battle against the Syrians, and they flee before him. When the children of Ammon see that the Syrians have fled, they likewise flee before Abishai, and enter into the city. Then Joab returns from the children of Ammon and comes to Jerusalem.
- David passes over the Jordan to Helam and strikes Shobach, the captain of Hadadezer’s army
when the Syrians see that they are defeated by Israel, they gather themselves together. Hadadezer sends and brings out the Syrians who are beyond the River; and they come to Helam, with Shobach the captain of the army of Hadadezer at their head. David is told that; and he gathers all Israel together, passes over the Jordan, and comes to Helam. The Syrians set themselves in array against David and fight with him. The Syrians flee before Israel; and David kills seven hundred charioteers of the Syrians and forty thousand horsemen, and strikes Shobach the captain of their army, so that he dies there. When all the kings who are servants to Hadadezer see that they are defeated before Israel, they make peace with Israel and serve them. So the Syrians are afraid to help the children of Ammon any more.
- David sends Joab and all Israel, and they besiege Rabbah
at the return of the year, at the time when kings go out, David sends Joab and his servants with him, and all Israel; and they destroy the children of Ammon and besiege Rabbah. But David stays at Jerusalem.
- David lies with Bathsheba, Uriah the Hittite’s wife, and the woman conceives
at evening, David arises from his bed and walks on the roof of the king’s house. From the roof, he sees a woman bathing, and the woman is very beautiful to look at. David sends and inquires after the woman. One says, “Isn’t this Bathsheba, the daughter of Eliam, Uriah the Hittite’s wife?” David sends messengers, and takes her; and she comes in to him, and he lies with her (for she was purified from her uncleanness); and she returns to her house. The woman conceives; and she sends and tells David, and says, “I am with child.” At 11:3 the Korean Revised Version has 고하되 with no one named, where WEB has “One said”.
- Uriah sleeps at the door of the king’s house and does not go down to his house
David sends to Joab, “Send me Uriah the Hittite.” Joab sends Uriah to David. When Uriah has come to him, David asks him how Joab does, and how the people fare, and how the war prospers. David says to Uriah, “Go down to your house and wash your feet.” Uriah departs out of the king’s house, and a gift from the king is sent after him. But Uriah sleeps at the door of the king’s house with all the servants of his lord, and doesn’t go down to his house. When they have told David, saying, “Uriah didn’t go down to his house,” David says to Uriah, “Haven’t you come from a journey? Why didn’t you go down to your house?” Uriah says to David, “The ark, Israel, and Judah, are staying in tents; and my lord Joab and the servants of my lord are encamped in the open field. Shall I then go into my house to eat and to drink, and to lie with my wife? As you live, and as your soul lives, I will not do this thing!” David says to Uriah, “Stay here today also, and tomorrow I will let you depart.” So Uriah stays in Jerusalem that day and the next day. When David has called him, he eats and drinks before him; and he makes him drunk. At evening, he goes out to lie on his bed with the servants of his lord, but doesn’t go down to his house. The Korean Revised Version ends 11:12 with 이튿날, “the next day”, which opens what 11:13 tells: the next day David called him. At 11:11 it reads 언약궤 for “The ark”, 영채 for “tents”, and 내 왕의 신복들 for “the servants of my lord”.
- David sends a letter to Joab by the hand of Uriah, and Uriah the Hittite dies
in the morning, David writes a letter to Joab and sends it by the hand of Uriah. He writes in the letter, saying, “Send Uriah to the forefront of the hottest battle, and retreat from him, that he may be struck and die.” When Joab keeps watch on the city, he assigns Uriah to the place where he knows that valiant men are. The men of the city go out and fight with Joab. Some of the people fall, even of David’s servants; and Uriah the Hittite dies also.
- The messenger Joab sends tells David that Uriah the Hittite is also dead
then Joab sends and tells David all the things concerning the war; and he commands the messenger, saying, “When you have finished telling all the things concerning the war to the king, it shall be that, if the king’s wrath arise, and he asks you, ‘Why did you go so near to the city to fight? Didn’t you know that they would shoot from the wall? Who struck Abimelech the son of Jerubbesheth? Didn’t a woman cast an upper millstone on him from the wall, so that he died at Thebez? Why did you go so near the wall?’ then you shall say, ‘Your servant Uriah the Hittite is also dead.’” So the messenger goes, and comes and shows David all that Joab had sent him for. The messenger says to David, “The men prevailed against us, and came out to us into the field; and we were on them even to the entrance of the gate. The shooters shot at your servants from off the wall; and some of the king’s servants are dead, and your servant Uriah the Hittite is also dead.” Then David says to the messenger, “Tell Joab, ‘Don’t let this thing displease you, for the sword devours one as well as another. Make your battle stronger against the city, and overthrow it.’ Encourage him.” At 11:21 the Korean Revised Version reads 성에서 where WEB has “from the wall”; at 11:23 it does not name the messenger (가로되).
- David takes Uriah’s wife home, and she becomes his wife and bears him a son
when Uriah’s wife hears that Uriah her husband is dead, she mourns for her husband. When the mourning is past, David sends and takes her home to his house, and she becomes his wife and bears him a son. The text says, “But the thing that David had done displeased the LORD.” The Korean Revised Version reads 그 장사를 마치매 for “When the mourning was past”, and 여호와 보시기에 악하였더라 for “displeased the LORD”.
- Nathan tells David of two men in one city, the one rich and the other poor, and David’s anger burns against the man
The LORD sends Nathan to David. He comes to him, and says to him, “There were two men in one city: the one rich, and the other poor. The rich man had very many flocks and herds, but the poor man had nothing, except one little ewe lamb, which he had bought and raised. It grew up together with him and with his children. It ate of his own food, drank of his own cup, and lay in his bosom, and was like a daughter to him. A traveler came to the rich man, and he didn’t want to take of his own flock and of his own herd to prepare for the wayfaring man who had come to him, but took the poor man’s lamb and prepared it for the man who had come to him.” David’s anger burns hot against the man, and he says to Nathan, “As the LORD lives, the man who has done this deserves to die! He must restore the lamb fourfold, because he did this thing and because he had no pity!”
- Nathan tells David that he is the man, and what the LORD, the God of Israel, says
Nathan says to David, “You are the man! This is what the LORD, the God of Israel, says: ‘I anointed you king over Israel, and I delivered you out of the hand of Saul. I gave you your master’s house and your master’s wives into your bosom, and gave you the house of Israel and of Judah; and if that would have been too little, I would have added to you many more such things. Why have you despised the LORD’s word, to do that which is evil in his sight? You have struck Uriah the Hittite with the sword, have taken his wife to be your wife, and have slain him with the sword of the children of Ammon. Now therefore the sword will never depart from your house, because you have despised me and have taken Uriah the Hittite’s wife to be your wife.’ This is what the LORD says: ‘Behold, I will raise up evil against you out of your own house; and I will take your wives before your eyes and give them to your neighbor, and he will lie with your wives in the sight of this sun. For you did this secretly, but I will do this thing before all Israel, and before the sun.’” At 12:9 the Korean Revised Version reads 나 보기에 (in my sight) where WEB reads “in his sight”, and gives the clauses of the verse in another order; at 12:11 it reads 다른 사람에게 (to another man) and 백주에 (in broad day).
- David says he has sinned against the LORD, and the LORD strikes the child that Uriah’s wife bore
David says to Nathan, “I have sinned against the LORD.” Nathan says to David, “The LORD also has put away your sin. You will not die. However, because by this deed you have given great occasion to the LORD’s enemies to blaspheme, the child also who is born to you will surely die.” Then Nathan departs to his house. The LORD strikes the child that Uriah’s wife bore to David, and he is very sick.
- David, who fasted for the child, rises and eats after the child dies
David therefore begs God for the child; and David fasts, and goes in and lies all night on the ground. The elders of his house arise beside him, to raise him up from the earth; but he would not, and he doesn’t eat bread with them. On the seventh day, the child dies. David’s servants are afraid to tell him that the child is dead, for they say, “Behold, while the child was yet alive, we spoke to him and he didn’t listen to our voice. How will he then harm himself if we tell him that the child is dead?” But when David sees that his servants are whispering together, David perceives that the child is dead; and David says to his servants, “Is the child dead?” They say, “He is dead.” Then David arises from the earth, and washes and anoints himself, and changes his clothing; and he comes into the LORD’s house, and worships. Then he comes to his own house; and when he requests, they set bread before him and he eats. Then his servants say to him, “What is this that you have done? You fasted and wept for the child while he was alive, but when the child was dead, you rose up and ate bread.” He says, “While the child was yet alive, I fasted and wept; for I said, ‘Who knows whether the LORD will not be gracious to me, that the child may live?’ But now he is dead. Why should I fast? Can I bring him back again? I will go to him, but he will not return to me.”
- Bathsheba bears Solomon; the LORD loves him, and he is named Jedidiah
David comforts Bathsheba his wife, and goes in to her, and lies with her. She bears a son, and he calls his name Solomon. The LORD loves him; and he sends by the hand of Nathan the prophet, and he names him Jedidiah, for the LORD’s sake. The Korean Revised Version names no one who calls him Solomon, and at 12:25 has the LORD send Nathan the prophet and name him Jedidiah, 이는 여호와께서 사랑하심을 인함이더라 (because the LORD loved him).
- David takes Rabbah, and the crown of their king is set on David’s head
Now Joab fights against Rabbah of the children of Ammon, and takes the royal city. Joab sends messengers to David, and says, “I have fought against Rabbah. Yes, I have taken the city of waters. Now therefore gather the rest of the people together, and encamp against the city and take it; lest I take the city, and it be called by my name.” David gathers all the people together and goes to Rabbah, and fights against it and takes it. He takes the crown of their king from off his head; and its weight is a talent of gold, and in it are precious stones; and it is set on David’s head. He brings a great quantity of plunder out of the city. He brings out the people who were in it, and puts them to work under saws, under iron picks, under axes of iron, and makes them go to the brick kiln; and he does so to all the cities of the children of Ammon. Then David and all the people return to Jerusalem. The Korean Revised Version has Joab about to take the royal city Rabbah (왕성 랍바를 쳐서 취하게 되매), and has him say that he is about to take Rabbah, that is, the city of waters (랍바 곧 물들의 성을 쳐서 취하게 되었으니).
- Amnon the son of David loves Tamar, Absalom’s sister, and becomes sick
After this, Absalom the son of David has a beautiful sister, whose name is Tamar; and Amnon the son of David loves her. Amnon is so troubled that he becomes sick because of his sister Tamar, for she is a virgin, and it seems hard to Amnon to do anything to her.
- Jonadab, Amnon’s friend, tells him to lie down on his bed and pretend to be sick
But Amnon has a friend whose name is Jonadab the son of Shimeah, David’s brother; and Jonadab is a very subtle man. He says to him, “Why, son of the king, are you so sad from day to day? Won’t you tell me?” Amnon says to him, “I love Tamar, my brother Absalom’s sister.” Jonadab says to him, “Lay down on your bed and pretend to be sick. When your father comes to see you, tell him, ‘Please let my sister Tamar come and give me bread to eat, and prepare the food in my sight, that I may see it and eat it from her hand.’”
- Tamar goes to her brother Amnon’s house, and Amnon forces her
So Amnon lies down and fakes being sick. When the king comes to see him, Amnon says to the king, “Please let my sister Tamar come and make me a couple of cakes in my sight, that I may eat from her hand.” Then David sends home to Tamar, saying, “Go now to your brother Amnon’s house, and prepare food for him.” So Tamar goes to her brother Amnon’s house; and he is lying down. She takes dough, kneads it, makes cakes in his sight, and bakes the cakes. She takes the pan and pours them out before him, but he refuses to eat. Amnon says, “Have all men leave me.” Then every man goes out from him. Amnon says to Tamar, “Bring the food into the room, that I may eat from your hand.” Tamar takes the cakes which she had made, and brings them into the room to Amnon her brother. When she has brought them near to him to eat, he takes hold of her and says to her, “Come, lie with me, my sister!” She answers him, “No, my brother, do not force me! For no such thing ought to be done in Israel. Don’t you do this folly! As for me, where would I carry my shame? And as for you, you will be as one of the fools in Israel. Now therefore, please speak to the king; for he will not withhold me from you.” However, he would not listen to her voice; but being stronger than she, he forces her and lies with her.
- Amnon hates Tamar and has her put out, and Tamar tears her garment of various colors and goes her way crying aloud
Then Amnon hates Tamar with exceedingly great hatred; for the hatred with which he hated her was greater than the love with which he had loved her. Amnon says to her, “Arise, be gone!” She says to him, “Not so, because this great wrong in sending me away is worse than the other that you did to me!” But he would not listen to her. Then he calls his servant who ministered to him, and says, “Now put this woman out from me, and bolt the door after her.” The text says, “She had a garment of various colors on her, for the king’s daughters who were virgins dressed in such robes.” Then his servant brings her out and bolts the door after her. Tamar puts ashes on her head, and tears her garment of various colors that was on her; and she lays her hand on her head and goes her way, crying aloud as she goes. The Korean Revised Version gives the two clauses of 13:18 in the other order, the servant first and then the garment.
- Tamar remains desolate in her brother Absalom’s house, and Absalom hates Amnon
Absalom her brother says to her, “Has Amnon your brother been with you? But now hold your peace, my sister. He is your brother. Don’t take this thing to heart.” So Tamar remains desolate in her brother Absalom’s house. But when King David hears of all these things, he is very angry. Absalom speaks to Amnon neither good nor bad; for Absalom hated Amnon, because he had forced his sister Tamar.
- Absalom invites all the king’s sons to his sheep shearers in Baal Hazor, and his servants do to Amnon as Absalom had commanded
After two full years, Absalom has sheep shearers in Baal Hazor, which is beside Ephraim; and Absalom invites all the king’s sons. Absalom comes to the king and says, “See now, your servant has sheep shearers. Please let the king and his servants go with your servant.” The king says to Absalom, “No, my son, let’s not all go, lest we be burdensome to you.” He presses him; however he would not go, but blesses him. Then Absalom says, “If not, please let my brother Amnon go with us.” The king says to him, “Why should he go with you?” But Absalom presses him, and he lets Amnon and all the king’s sons go with him. Absalom commands his servants, saying, “Mark now, when Amnon’s heart is merry with wine; and when I tell you, ‘Strike Amnon,’ then kill him. Don’t be afraid. Haven’t I commanded you? Be courageous, and be valiant!” The servants of Absalom do to Amnon as Absalom had commanded. Then all the king’s sons arise, and every man gets up on his mule and flees.
- News comes to David that Absalom has slain all the king’s sons, and Jonadab says that only Amnon is dead
the text says, “While they were on the way, the news came to David, saying, ‘Absalom has slain all the king’s sons, and there is not one of them left!’” Then the king arises, and tears his garments, and lies on the earth; and all his servants stand by with their clothes torn. Jonadab the son of Shimeah, David’s brother, answers, “Don’t let my lord suppose that they have killed all the young men, the king’s sons, for Amnon only is dead; for by the appointment of Absalom this has been determined from the day that he forced his sister Tamar. Now therefore don’t let my lord the king take the thing to his heart, to think that all the king’s sons are dead; for only Amnon is dead.” But Absalom flees. The young man who kept the watch lifts up his eyes and looks, and behold, many people are coming by way of the hillside behind him. Jonadab says to the king, “Behold, the king’s sons are coming! It is as your servant said.” As soon as he has finished speaking, behold, the king’s sons come, and lift up their voices and weep. The king also and all his servants weep bitterly.
- Absalom flees to Talmai the son of Ammihur and is in Geshur three years
But Absalom flees and goes to Talmai the son of Ammihur, king of Geshur. David mourns for his son every day. So Absalom flees and goes to Geshur, and is there three years. King David longs to go out to Absalom, for he was comforted concerning Amnon, since he was dead.
- Joab brings a wise woman from Tekoa and puts the words in her mouth
Joab the son of Zeruiah perceives that the king’s heart is toward Absalom. Joab sends to Tekoa and brings a wise woman from there, and says to her, “Please act like a mourner, and put on mourning clothing, please, and don’t anoint yourself with oil; but be as a woman who has mourned a long time for the dead. Go in to the king and speak like this to him.” So Joab puts the words in her mouth.
- The woman of Tekoa tells the king of two sons, and he says, “As the LORD lives”
when the woman of Tekoa speaks to the king, she falls on her face to the ground, shows respect, and says, “Help, O king!” The king says to her, “What ails you?” She answers, “Truly I am a widow, and my husband is dead. Your servant had two sons; and they both fought together in the field, and there was no one to part them, but the one struck the other and killed him. Behold, the whole family has risen against your servant, and they say, ‘Deliver him who struck his brother, that we may kill him for the life of his brother whom he killed, and so destroy the heir also.’ Thus they would quench my coal which is left, and would leave to my husband neither name nor remainder on the surface of the earth.” The king says to the woman, “Go to your house, and I will give a command concerning you.” The woman of Tekoa says to the king, “My lord, O king, may the iniquity be on me, and on my father’s house; and may the king and his throne be guiltless.” The king says, “Whoever says anything to you, bring him to me, and he will not bother you any more.” Then she says, “Please let the king remember the LORD your God, that the avenger of blood destroy not any more, lest they destroy my son.” He says, “As the LORD lives, not one hair of your son shall fall to the earth.” The Korean Revised Version names the king as the one who swears at 14:11 (왕이 가로되 여호와의 사심을 가리켜 맹세하노니).
- The woman tells the king that he does not bring home again his banished one
then the woman says, “Please let your servant speak a word to my lord the king.” He says, “Say on.” The woman says, “Why then have you devised such a thing against the people of God? For in speaking this word the king is as one who is guilty, in that the king does not bring home again his banished one. For we must die, and are like water spilled on the ground, which can’t be gathered up again; neither does God take away life, but devises means, that he who is banished not be an outcast from him. Now therefore, seeing that I have come to speak this word to my lord the king, it is because the people have made me afraid. Your servant said, ‘I will now speak to the king; it may be that the king will perform the request of his servant.’ For the king will hear, to deliver his servant out of the hand of the man who would destroy me and my son together out of the inheritance of God. Then your servant said, ‘Please let the word of my lord the king bring rest; for as an angel of God, so is my lord the king to discern good and bad. May the LORD, your God, be with you.’” The Korean Revised Version names no one as the speaker of 말하라 (“Say on”) at 14:12. In it what the woman said to herself at 14:15 runs on to the end of 14:16 (…구원하시리라 함이니이다), and what she said to herself at 14:17 ends at 원한다 하였사오니, so that the rest of 14:17 is spoken to the king.
- The king asks, “Is the hand of Joab with you in all this?”, and the woman answers
then the king answers the woman, “Please don’t hide anything from me that I ask you.” The woman says, “Let my lord the king now speak.” The king says, “Is the hand of Joab with you in all this?” The woman answers, “As your soul lives, my lord the king, no one can turn to the right hand or to the left from anything that my lord the king has spoken; for your servant Joab urged me, and he put all these words in the mouth of your servant. Your servant Joab has done this thing to change the face of the matter. My lord is wise, according to the wisdom of an angel of God, to know all things that are on the earth.”
- Joab goes to Geshur and brings Absalom to Jerusalem
the king says to Joab, “Behold now, I have granted this thing. Go therefore, and bring the young man Absalom back.” Joab falls to the ground on his face, shows respect, and blesses the king. Joab says, “Today your servant knows that I have found favor in your sight, my lord, O king, in that the king has performed the request of his servant.” So Joab arises and goes to Geshur, and brings Absalom to Jerusalem. The king says, “Let him return to his own house, but let him not see my face.” So Absalom returns to his own house, and doesn’t see the king’s face.
- Absalom’s beauty, and the three sons and the daughter Tamar born to him
the text says, “Now in all Israel there was no one to be so much praised as Absalom for his beauty. From the sole of his foot even to the crown of his head there was no defect in him.” When he cuts the hair of his head (it is at every year’s end that he cuts it, because it is heavy on him), he weighs the hair of his head at two hundred shekels, after the king’s weight. The text goes on, “Three sons were born to Absalom, and one daughter, whose name was Tamar. She was a woman with a beautiful face.”
- Absalom’s servants set Joab’s field on fire, and the king kisses Absalom
Absalom lives two full years in Jerusalem, and he doesn’t see the king’s face. Then Absalom sends for Joab, to send him to the king, but he will not come to him. Then he sends again a second time, but he will not come. Therefore he says to his servants, “Behold, Joab’s field is near mine, and he has barley there. Go and set it on fire.” So Absalom’s servants set the field on fire. Then Joab arises and comes to Absalom to his house, and says to him, “Why have your servants set my field on fire?” Absalom answers Joab, “Behold, I sent to you, saying, ‘Come here, that I may send you to the king, to say, “Why have I come from Geshur? It would be better for me to be there still. Now therefore, let me see the king’s face; and if there is iniquity in me, let him kill me.”’” So Joab comes to the king and tells him; and when he has called for Absalom, he comes to the king and bows himself on his face to the ground before the king; and the king kisses Absalom. The Korean Revised Version ends at 14:32 the words for the king with 이때까지 거기 있는 것이 내게 나았으리이다, and gives 이제는 네가 나로 왕의 얼굴을 보게 하라 내가 만일 죄가 있으면 왕이 나를 죽이시는 것이 가하니라 as Absalom’s words to Joab; at 14:30 it names Absalom and reads 그 종, then 압살롬의 종들 (Absalom’s servants), and at 14:33 it names the king as the one who calls Absalom.
- Absalom stands beside the way of the gate and steals the hearts of the men of Israel
after this, Absalom prepares a chariot and horses for himself, and fifty men to run before him. Absalom rises up early, and stands beside the way of the gate. When any man has a suit which should come to the king for judgment, then Absalom calls to him, and says, “What city are you from?” He says, “Your servant is of one of the tribes of Israel.” Absalom says to him, “Behold, your matters are good and right; but there is no man deputized by the king to hear you.” Absalom says moreover, “Oh that I were made judge in the land, that every man who has any suit or cause might come to me, and I would do him justice!” When any man comes near to bow down to him, he stretches out his hand, takes hold of him, and kisses him. Absalom does this sort of thing to all Israel who come to the king for judgment. So Absalom steals the hearts of the men of Israel. The Korean Revised Version names Absalom at 15:5 (압살롬이 손을 펴서), and at 15:4 goes on from 15:3 with 또 이르기를, naming no one.
- Absalom goes to Hebron, sends spies, and sends for Ahithophel, David’s counselor
at the end of forty years, Absalom says to the king, “Please let me go and pay my vow, which I have vowed to the LORD, in Hebron. For your servant vowed a vow while I stayed at Geshur in Syria, saying, ‘If the LORD shall indeed bring me again to Jerusalem, then I will serve the LORD.’” The king says to him, “Go in peace.” So he arises and goes to Hebron. But Absalom sends spies throughout all the tribes of Israel, saying, “As soon as you hear the sound of the trumpet, then you shall say, ‘Absalom is king in Hebron!’” Two hundred men go with Absalom out of Jerusalem, who were invited, and go in their simplicity; and they don’t know anything. Absalom sends for Ahithophel the Gilonite, David’s counselor, from his city, even from Giloh, while he is offering the sacrifices. The conspiracy is strong, for the people increase continually with Absalom. The Korean Revised Version opens 15:7 with 사년만에 (after four years), and at 15:8 reads 아람 그술.
- David says, “Let’s flee”, and the king and all the people go out and stay in Beth Merhak
a messenger comes to David, saying, “The hearts of the men of Israel are after Absalom.” David says to all his servants who were with him at Jerusalem, “Arise! Let’s flee, or else none of us will escape from Absalom. Hurry to depart, lest he overtake us quickly and bring down evil on us, and strike the city with the edge of the sword.” The king’s servants say to the king, “Behold, your servants are ready to do whatever my lord the king chooses.” The king goes out, and all his household after him. The king leaves ten women, who were concubines, to keep the house. The king goes out, and all the people after him; and they stay in Beth Merhak. All his servants pass on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men who came after him from Gath, pass on before the king. The Korean Revised Version names no Gittites at 15:18 (모든 그렛 사람과 모든 블렛 사람과 및 왕을 따라 가드에서 온 육백인).
- Ittai the Gittite answers the king, “As the LORD lives”, and the king passes over the brook Kidron
then the king says to Ittai the Gittite, “Why do you also go with us? Return, and stay with the king; for you are a foreigner and also an exile. Return to your own place. Whereas you came but yesterday, should I today make you go up and down with us, since I go where I may? Return, and take back your brothers. Mercy and truth be with you.” Ittai answers the king and says, “As the LORD lives, and as my lord the king lives, surely in what place my lord the king is, whether for death or for life, your servant will be there also.” David says to Ittai, “Go and pass over.” Ittai the Gittite passes over, and all his men, and all the little ones who were with him. All the country weeps with a loud voice, and all the people pass over. The king also himself passes over the brook Kidron, and all the people pass over toward the way of the wilderness.
- Zadok and Abiathar carry God’s ark to Jerusalem again
behold, Zadok also comes, and all the Levites with him, bearing the ark of the covenant of God; and they set down God’s ark; and Abiathar goes up until all the people finish passing out of the city. The king says to Zadok, “Carry God’s ark back into the city. If I find favor in the LORD’s eyes, he will bring me again, and show me both it and his habitation; but if he says, ‘I have no delight in you,’ behold, here I am. Let him do to me as seems good to him.” The king says also to Zadok the priest, “Aren’t you a seer? Return into the city in peace, and your two sons with you, Ahimaaz your son and Jonathan the son of Abiathar. Behold, I will stay at the fords of the wilderness until word comes from you to inform me.” Zadok therefore and Abiathar carry God’s ark to Jerusalem again; and they stay there. At 15:24 the Korean Revised Version reads 아비아달도 올라와서 모든 백성이 성에서 나오기를 기다리더니, which speaks of waiting until all the people came out of the city.
- David goes up the ascent of the Mount of Olives weeping, and says, “LORD, please turn the counsel of Ahithophel into foolishness”
David goes up by the ascent of the Mount of Olives, and weeps as he goes up; and he has his head covered and goes barefoot. All the people who are with him each cover his head, and they go up, weeping as they go up. Someone tells David, saying, “Ahithophel is among the conspirators with Absalom.” David says, “LORD, please turn the counsel of Ahithophel into foolishness.”
- Hushai the Archite comes to meet David; Hushai comes into the city, and Absalom into Jerusalem
when David has come to the top, where God was worshiped, behold, Hushai the Archite comes to meet him with his tunic torn and earth on his head. David says to him, “If you pass on with me, then you will be a burden to me; but if you return to the city, and tell Absalom, ‘I will be your servant, O king. As I have been your father’s servant in time past, so I will now be your servant; then you will defeat for me the counsel of Ahithophel.’ Don’t you have Zadok and Abiathar the priests there with you? Therefore whatever you hear out of the king’s house, tell it to Zadok and Abiathar the priests. Behold, they have there with them their two sons, Ahimaaz, Zadok’s son, and Jonathan, Abiathar’s son. Send to me everything that you shall hear by them.” So Hushai, David’s friend, comes into the city; and Absalom comes into Jerusalem. In the Korean Revised Version the words for Absalom end at 내가 이제는 왕의 종이니이다, and 네가 나를 위하여 아히도벨의 모략을 패하게 하리라 (you will defeat for me the counsel of Ahithophel) are David’s own words to Hushai.
- Ziba the servant of Mephibosheth meets David with donkeys laden with bread and wine
when David is a little past the top, Ziba the servant of Mephibosheth meets him with a couple of donkeys saddled, and on them two hundred loaves of bread, and one hundred clusters of raisins, and one hundred summer fruits, and a container of wine. The king says to Ziba, “What do you mean by these?” Ziba says, “The donkeys are for the king’s household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that those who are faint in the wilderness may drink.” The king says, “Where is your master’s son?” Ziba says to the king, “Behold, he is staying in Jerusalem; for he said, ‘Today the house of Israel will restore me the kingdom of my father.’” Then the king says to Ziba, “Behold, all that belongs to Mephibosheth is yours.” Ziba says, “I bow down. Let me find favor in your sight, my lord, O king.”
- Shimei the son of Gera comes out at Bahurim, curses David, and casts stones at him
when King David comes to Bahurim, a man of the family of Saul’s house comes out, whose name is Shimei, the son of Gera. He comes out and curses as he comes. He casts stones at David and at all the servants of King David, and all the people and all the mighty men are on his right hand and on his left. Shimei says when he curses, “Be gone, be gone, you man of blood, and wicked fellow! The LORD has returned on you all the blood of Saul’s house, in whose place you have reigned! The LORD has delivered the kingdom into the hand of Absalom your son! Behold, you are caught by your own mischief, because you are a man of blood!” Then Abishai the son of Zeruiah says to the king, “Why should this dead dog curse my lord the king? Please let me go over and take off his head.” The king says, “What have I to do with you, you sons of Zeruiah? Because he curses, and because the LORD has said to him, ‘Curse David,’ who then shall say, ‘Why have you done so?’” David says to Abishai and to all his servants, “Behold, my son, who came out of my bowels, seeks my life. How much more this Benjamite, now? Leave him alone, and let him curse; for the LORD has invited him. It may be that the LORD will look on the wrong done to me, and that the LORD will repay me good for the cursing of me today.” So David and his men go by the way; and Shimei goes along on the hillside opposite him and curses as he goes, throws stones at him, and throws dust. The king and all the people who are with him arrive weary; and he refreshes himself there. At 16:11 the Korean Revised Version names no speaker, going on from the king of 16:10, and reads 여호와께서 저에게 명하신 것이니, the LORD has commanded him, where WEB has “the LORD has invited him”; at 16:14 it reads 한 곳에 이르러 거기서 쉬니라, they come to a place and rest there.
- Absalom comes to Jerusalem, and Hushai, David’s friend, comes to Absalom
Absalom and all the people, the men of Israel, come to Jerusalem, and Ahithophel with him. When Hushai the Archite, David’s friend, has come to Absalom, Hushai says to Absalom, “Long live the king! Long live the king!” Absalom says to Hushai, “Is this your kindness to your friend? Why didn’t you go with your friend?” Hushai says to Absalom, “No; but whomever the LORD and this people and all the men of Israel have chosen, I will be his, and I will stay with him. Again, whom should I serve? Shouldn’t I serve in the presence of his son? As I have served in your father’s presence, so I will be in your presence.”
- Ahithophel gives Absalom his counsel, and Absalom goes in to his father’s concubines
then Absalom says to Ahithophel, “Give your counsel what we shall do.” Ahithophel says to Absalom, “Go in to your father’s concubines that he has left to keep the house. Then all Israel will hear that you are abhorred by your father. Then the hands of all who are with you will be strong.” So they spread a tent for Absalom on the top of the house, and Absalom goes in to his father’s concubines in the sight of all Israel. The text says, “The counsel of Ahithophel, which he gave in those days, was as if a man inquired at the inner sanctuary of God. All the counsel of Ahithophel was like this both with David and with Absalom.” The Korean Revised Version likens it to 하나님께 물어 받은 말씀, a word received by inquiring of God.
- Ahithophel asks Absalom to let him choose twelve thousand men and pursue David
moreover Ahithophel says to Absalom, “Let me now choose twelve thousand men, and I will arise and pursue after David tonight. I will come on him while he is weary and exhausted, and will make him afraid. All the people who are with him will flee. I will strike the king only, and I will bring back all the people to you. The man whom you seek is as if all returned. All the people shall be in peace.” The saying pleases Absalom well, and all the elders of Israel. At 17:2 the Korean Revised Version names King David (다윗왕만 쳐 죽이고), and at 17:3 it reads 무리의 돌아오기는 왕의 찾는 이 사람에게 달렸음이라, the return of all hangs on the man the king seeks.
- Hushai gives his counsel, and Absalom and all the men of Israel say it is better than the counsel of Ahithophel
then Absalom says, “Now call Hushai the Archite also, and let’s hear likewise what he says.” When Hushai has come to Absalom, Absalom speaks to him, saying, “Ahithophel has spoken like this. Shall we do what he says? If not, speak up.” Hushai says to Absalom, “The counsel that Ahithophel has given this time is not good.” Hushai says moreover, “You know your father and his men, that they are mighty men, and they are fierce in their minds, like a bear robbed of her cubs in the field. Your father is a man of war, and will not lodge with the people. Behold, he is now hidden in some pit, or in some other place. It will happen, when some of them have fallen at the first, that whoever hears it will say, ‘There is a slaughter among the people who follow Absalom!’ Even he who is valiant, whose heart is as the heart of a lion, will utterly melt; for all Israel knows that your father is a mighty man, and those who are with him are valiant men. But I counsel that all Israel be gathered together to you, from Dan even to Beersheba, as the sand that is by the sea for multitude; and that you go to battle in your own person. So we will come on him in some place where he will be found, and we will light on him as the dew falls on the ground, then we will not leave so much as one of him and of all the men who are with him. Moreover, if he has gone into a city, then all Israel will bring ropes to that city, and we will draw it into the river, until there isn’t one small stone found there.” Absalom and all the men of Israel say, “The counsel of Hushai the Archite is better than the counsel of Ahithophel.” The text gives the reason: “For the LORD had ordained to defeat the good counsel of Ahithophel, to the intent that the LORD might bring evil on Absalom.”
- Jonathan and Ahimaaz tell King David, and David and all the people pass over the Jordan
then Hushai says to Zadok and to Abiathar the priests, “Ahithophel counseled Absalom and the elders of Israel that way; and I have counseled this way. Now therefore send quickly, and tell David, saying, ‘Don’t lodge tonight at the fords of the wilderness, but by all means pass over, lest the king be swallowed up, and all the people who are with him.’” Now Jonathan and Ahimaaz are staying by En Rogel; and a female servant used to go and report to them, and they went and told King David; for they couldn’t risk being seen coming into the city. But a boy sees them, and tells Absalom. Then they both go away quickly and come to the house of a man in Bahurim, who has a well in his court; and they go down there. The woman takes and spreads the covering over the well’s mouth, and spreads out crushed grain on it; and nothing is known. Absalom’s servants come to the woman to the house; and they say, “Where are Ahimaaz and Jonathan?” The woman says to them, “They have gone over the brook of water.” When they have sought and cannot find them, they return to Jerusalem. After they have departed, they come up out of the well and go and tell King David; and they say to David, “Arise and pass quickly over the water; for thus has Ahithophel counseled against you.” Then David arises, and all the people who are with him, and they pass over the Jordan. By the morning light there lacks not one of them who has not gone over the Jordan. At 17:20 the Korean Revised Version spells Ahimaaz 아히마하스.
- Ahithophel, seeing that his counsel is not followed, hangs himself
when Ahithophel sees that his counsel is not followed, he saddles his donkey, arises, and goes home to his city, sets his house in order, and hangs himself; and he dies, and is buried in the tomb of his father.
- David comes to Mahanaim, and Absalom sets Amasa over the army instead of Joab
then David comes to Mahanaim. Absalom passes over the Jordan, he and all the men of Israel with him. Absalom sets Amasa over the army instead of Joab. The text says, “Now Amasa was the son of a man whose name was Ithra the Israelite, who went in to Abigail the daughter of Nahash, sister to Zeruiah, Joab’s mother.” Israel and Absalom encamp in the land of Gilead. At 17:25 the Korean Revised Version says that Ithra lay with Abigail and begot him (이드라가 나하스의 딸 아비갈과 동침하여 저를 낳았으며), where WEB has only “went in to Abigail”, and calls Abigail Zeruiah’s 동생, her younger sister.
- Shobi, Machir, and Barzillai bring beds and food at Mahanaim for David and the people who were with him
when David has come to Mahanaim, Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim, bring beds, basins, earthen vessels, wheat, barley, meal, parched grain, beans, lentils, roasted grain, honey, butter, sheep, and cheese of the herd, for David and for the people who were with him to eat; for they said, “The people are hungry, weary, and thirsty in the wilderness.” The Korean Revised Version gives these last words as their thought, in the text’s own words (이는 저희 생각에 … 함이더라). Both editions give 17:27–29 as one sentence: WEB puts its verb, “brought”, in 17:28, and the Korean Revised Version puts its verb, 가져다가, in 17:29.
- David sends the people out under Joab, Abishai and Ittai, and charges them to deal gently with the young man Absalom
David counts the people who are with him, and sets captains of thousands and captains of hundreds over them. David sends the people out, a third part under the hand of Joab, and a third part under the hand of Abishai the son of Zeruiah, Joab’s brother, and a third part under the hand of Ittai the Gittite. The king says to the people, “I will also surely go out with you myself.” But the people say, “You shall not go out, for if we flee away, they will not care for us, neither if half of us die, will they care for us. But you are worth ten thousand of us. Therefore now it is better that you are ready to help us out of the city.” The king says to them, “I will do what seems best to you.” The king stands beside the gate, and all the people go out by hundreds and by thousands. The king commands Joab and Abishai and Ittai, saying, “Deal gently for my sake with the young man Absalom.” All the people hear when the king commands all the captains concerning Absalom.
- The people of Israel are struck before David’s servants in the forest of Ephraim
so the people go out into the field against Israel; and the battle is in the forest of Ephraim. The people of Israel are struck there before David’s servants, and there is a great slaughter there that day of twenty thousand men. For the battle is there spread over the surface of all the country, and the forest devours more people that day than the sword devours.
- Absalom hangs in an oak, and Joab thrusts darts through Absalom’s heart
Absalom happens to meet David’s servants. Absalom is riding on his mule, and the mule goes under the thick boughs of a great oak; and his head catches hold of the oak, and he is hanging between the sky and earth; and the mule that was under him goes on. A certain man sees it, and tells Joab, and says, “Behold, I saw Absalom hanging in an oak.” Joab says to the man who told him, “Behold, you saw it, and why didn’t you strike him there to the ground? I would have given you ten pieces of silver and a sash.” The man says to Joab, “Though I should receive a thousand pieces of silver in my hand, I still wouldn’t stretch out my hand against the king’s son; for in our hearing the king commanded you and Abishai and Ittai, saying, ‘Beware that no one touch the young man Absalom.’ Otherwise, if I had dealt falsely against his life (and there is no matter hidden from the king), then you yourself would have set yourself against me.” Then Joab says, “I’m not going to wait like this with you.” He takes three darts in his hand and thrusts them through Absalom’s heart while he is still alive in the middle of the oak. Ten young men who bore Joab’s armor surround and strike Absalom, and kill him. At 18:9 the Korean Revised Version has Absalom’s hair (압살롬의 머리털) caught in the oak, where WEB has “his head”.
- Joab blows the trumpet, and they cast Absalom into a great pit in the forest
Joab blows the trumpet, and the people return from pursuing after Israel; for Joab held the people back. They take Absalom and cast him into a great pit in the forest, and raise over him a very great heap of stones. Then all Israel flees, each to his own tent. The text says, “Now Absalom in his lifetime had taken and reared up for himself the pillar which is in the king’s valley, for he said, ‘I have no son to keep my name in memory.’ He called the pillar after his own name. It is called Absalom’s monument, to this day.” The Korean Revised Version gives the words about the son as the text’s own, not Absalom’s: 이는 저가 자기 이름을 전할 아들이 없음을 한탄함이라, for he lamented that he had no son to carry his name.
- Joab sends the Cushite to the king, and Ahimaaz the son of Zadok outruns the Cushite
then Ahimaaz the son of Zadok says, “Let me now run and carry the king news, how the LORD has avenged him of his enemies.” Joab says to him, “You must not be the bearer of news today, but you must carry news another day. But today you must carry no news, because the king’s son is dead.” Then Joab says to the Cushite, “Go, tell the king what you have seen!” The Cushite bows himself to Joab, and runs. Then Ahimaaz the son of Zadok says yet again to Joab, “But come what may, please let me also run after the Cushite.” Joab says, “Why do you want to run, my son, since you will have no reward for the news?” “But come what may,” he says, “I will run.” He says to him, “Run!” Then Ahimaaz runs by the way of the Plain, and outruns the Cushite. At 18:23 the Korean Revised Version names Joab as the one who says it (요압이 가로되 그리하라), and has Ahimaaz run 들길로, by the field road.
- Ahimaaz and the Cushite come to David, who is sitting between the two gates
now David is sitting between the two gates; and the watchman goes up to the roof of the gate to the wall, and lifts up his eyes and looks, and, behold, a man running alone. The watchman shouts and tells the king. The king says, “If he is alone, there is news in his mouth.” He comes closer and closer. The watchman sees another man running; and the watchman calls to the gatekeeper and says, “Behold, a man running alone!” The king says, “He also brings news.” The watchman says, “I think the running of the first one is like the running of Ahimaaz the son of Zadok.” The king says, “He is a good man, and comes with good news.” Ahimaaz calls, and says to the king, “All is well.” He bows himself before the king with his face to the earth, and says, “Blessed is the LORD your God, who has delivered up the men who lifted up their hand against my lord the king!” The king says, “Is it well with the young man Absalom?” Ahimaaz answers, “When Joab sent the king’s servant, even me your servant, I saw a great tumult, but I don’t know what it was.” The king says, “Come and stand here.” He comes and stands still. Behold, the Cushite comes. The Cushite says, “Good news for my lord the king, for the LORD has avenged you today of all those who rose up against you.” The king says to the Cushite, “Is it well with the young man Absalom?” The Cushite answers, “May the enemies of my lord the king, and all who rise up against you to do you harm, be as that young man is.” At 18:28 the Korean Revised Version reads Ahimaaz’s words as 평강하옵소서 and 왕의 하나님 여호와를 찬양하리로소이다.
- The king goes up to the room over the gate and weeps, and says, “My son Absalom!”
the king is much moved, and goes up to the room over the gate and weeps. As he goes, he says, “My son Absalom! My son, my son Absalom! I wish I had died instead of you, Absalom, my son, my son!”
- Joab’s words to the king, who weeps for Absalom, and the king sitting in the gate
Joab is told, “Behold, the king weeps and mourns for Absalom.” The victory that day is turned into mourning among all the people, for the people hear it said that day, “The king grieves for his son.” The people sneak into the city that day, as people who are ashamed steal away when they flee in battle. The king covers his face, and the king cries with a loud voice, “My son Absalom, Absalom, my son, my son!” Joab comes into the house to the king, and says, “Today you have shamed the faces of all your servants who today have saved your life, and the lives of your sons and of your daughters, and the lives of your wives, and the lives of your concubines; in that you love those who hate you and hate those who love you. For you have declared today that princes and servants are nothing to you. For today I perceive that if Absalom had lived and we had all died today, then it would have pleased you well. Now therefore arise, go out and speak to comfort your servants; for I swear by the LORD, if you don’t go out, not a man will stay with you this night. That would be worse to you than all the evil that has happened to you from your youth until now.” Then the king arises and sits in the gate. The people are all told, “Behold, the king is sitting in the gate.” All the people come before the king. The text says, “Now Israel had fled every man to his tent.”
- King David sends to Zadok and Abiathar the priests, and Judah comes to Gilgal to meet the king
all the people are at strife throughout all the tribes of Israel, saying, “The king delivered us out of the hand of our enemies, and he saved us out of the hand of the Philistines; and now he has fled out of the land from Absalom. Absalom, whom we anointed over us, is dead in battle. Now therefore why don’t you speak a word of bringing the king back?” King David sends to Zadok and to Abiathar the priests, saying, “Speak to the elders of Judah, saying, ‘Why are you the last to bring the king back to his house, since the speech of all Israel has come to the king, to return him to his house? You are my brothers. You are my bone and my flesh. Why then are you the last to bring back the king?’ Say to Amasa, ‘Aren’t you my bone and my flesh? God do so to me, and more also, if you aren’t captain of the army before me continually instead of Joab.’” The text goes on, “He bowed the heart of all the men of Judah, even as one man, so that they sent to the king, saying, ‘Return, you and all your servants.’” So the king returns, and comes to the Jordan. Judah comes to Gilgal, to go to meet the king, to bring the king over the Jordan.
- Shimei the son of Gera falls down before the king, and the king swears to him
Shimei the son of Gera, the Benjamite, who was of Bahurim, hurries and comes down with the men of Judah to meet King David. There are a thousand men of Benjamin with him, and Ziba the servant of Saul’s house, and his fifteen sons and his twenty servants with him; and they go through the Jordan in the presence of the king. A ferry boat goes to bring over the king’s household, and to do what he thought good. Shimei the son of Gera falls down before the king when he had come over the Jordan. He says to the king, “Don’t let my lord impute iniquity to me, or remember that which your servant did perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart. For your servant knows that I have sinned. Therefore behold, I have come today as the first of all the house of Joseph to go down to meet my lord the king.” But Abishai the son of Zeruiah answers, “Shouldn’t Shimei be put to death for this, because he cursed the LORD’s anointed?” David says, “What have I to do with you, you sons of Zeruiah, that you should be adversaries to me today? Shall any man be put to death today in Israel? For don’t I know that I am king over Israel today?” The king says to Shimei, “You will not die.” The king swears to him. Where WEB reads “when he had come over the Jordan” (19:18), the Korean Revised Version reads 왕이 요단을 건너려 할 때에, when the king was about to cross the Jordan.
- Mephibosheth comes down to meet the king, and the king tells him to divide the land with Ziba
Mephibosheth the son of Saul comes down to meet the king; and he had neither groomed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came home in peace. When he had come to Jerusalem to meet the king, the king says to him, “Why didn’t you go with me, Mephibosheth?” He answers, “My lord, O king, my servant deceived me. For your servant said, ‘I will saddle a donkey for myself, that I may ride on it and go with the king,’ because your servant is lame. He has slandered your servant to my lord the king, but my lord the king is as an angel of God. Therefore do what is good in your eyes. For all my father’s house were but dead men before my lord the king; yet you set your servant among those who ate at your own table. What right therefore have I yet that I should appeal any more to the king?” The king says to him, “Why do you speak any more of your matters? I say, you and Ziba divide the land.” Mephibosheth says to the king, “Yes, let him take all, because my lord the king has come in peace to his own house.” The Korean Revised Version calls him 사울의 손자, Saul’s grandson; has him come 예루살렘에서, from Jerusalem, to meet the king; and at 19:26 puts his being lame and his wish to ride with the king before 나의 종이 나를 속이고 (my servant deceived me), with no quotation inside.
- Barzillai the Gileadite comes down from Rogelim and goes over the Jordan with the king, and the king kisses him
Barzillai the Gileadite comes down from Rogelim; and he goes over the Jordan with the king to conduct him over the Jordan. The text says, “Now Barzillai was a very aged man, even eighty years old. He had provided the king with sustenance while he stayed at Mahanaim, for he was a very great man.” The king says to Barzillai, “Come over with me, and I will sustain you with me in Jerusalem.” Barzillai says to the king, “How many are the days of the years of my life, that I should go up with the king to Jerusalem? I am eighty years old, today. Can I discern between good and bad? Can your servant taste what I eat or what I drink? Can I hear the voice of singing men and singing women any more? Why then should your servant be a burden to my lord the king? Your servant will just go over the Jordan with the king. Why should the king repay me with such a reward? Please let your servant turn back again, that I may die in my own city, by the grave of my father and my mother. But behold, your servant Chimham; let him go over with my lord the king; and do to him what shall seem good to you.” The king answers, “Chimham shall go over with me, and I will do to him that which shall seem good to you. Whatever you request of me, that I will do for you.” All the people go over the Jordan, and the king goes over. Then the king kisses Barzillai and blesses him; and he returns to his own place. At 19:31 the Korean Revised Version has Barzillai come 함께 요단에, to the Jordan with the king, and at 19:32 it reads 거부, a very rich man, where WEB reads “a very great man”.
- The king goes over to Gilgal, and the words of the men of Judah are fiercer than the words of the men of Israel
so the king goes over to Gilgal, and Chimham goes over with him. All the people of Judah bring the king over, and also half the people of Israel. Behold, all the men of Israel come to the king, and say to the king, “Why have our brothers the men of Judah stolen you away, and brought the king and his household, over the Jordan, and all David’s men with him?” All the men of Judah answer the men of Israel, “Because the king is a close relative to us. Why then are you angry about this matter? Have we eaten at all at the king’s cost? Or has he given us any gift?” The men of Israel answer the men of Judah, and say, “We have ten parts in the king, and we have also more claim to David than you. Why then did you despise us, that our advice should not be first had in bringing back our king?” The text says, “The words of the men of Judah were fiercer than the words of the men of Israel.” Where WEB reads “all David’s men with him”, the Korean Revised Version reads 왕을 좇는 모든 사람, all the men who follow the king.
- Sheba the son of Bichri blows the trumpet, and the men of Israel follow Sheba
the text says, “There happened to be there a wicked fellow, whose name was Sheba the son of Bichri, a Benjamite; and he blew the trumpet, and said, ‘We have no portion in David, neither have we inheritance in the son of Jesse. Every man to his tents, Israel!’” So all the men of Israel go up from following David, and follow Sheba the son of Bichri; but the men of Judah join with their king, from the Jordan even to Jerusalem.
- David comes to his house at Jerusalem and puts the ten women his concubines in custody
David comes to his house at Jerusalem; and the king takes the ten women his concubines, whom he had left to keep the house, and puts them in custody and provides them with sustenance, but doesn’t go in to them. So they were shut up to the day of their death, living in widowhood.
- The king tells Amasa to call the men of Judah together, and David tells Abishai to pursue Sheba
then the king says to Amasa, “Call me the men of Judah together within three days, and be here present.” So Amasa goes to call the men of Judah together, but he stays longer than the set time which had been appointed to him. David says to Abishai, “Now Sheba the son of Bichri will do us more harm than Absalom did. Take your lord’s servants and pursue after him, lest he get himself fortified cities, and escape out of our sight.” Joab’s men go out after him with the Cherethites, the Pelethites, and all the mighty men; and they go out of Jerusalem to pursue Sheba the son of Bichri. Where WEB reads “after him”, the Korean Revised Version reads 아비새를 따라, after Abishai.
- At the great stone in Gibeon, Amasa is struck with the sword in Joab’s hand and dies
the text says, “When they were at the great stone which is in Gibeon, Amasa came to meet them.” Joab was clothed in his apparel of war that he had put on, and on it was a sash with a sword fastened on his waist in its sheath; and as he went along it fell out. Joab says to Amasa, “Is it well with you, my brother?” Joab takes Amasa by the beard with his right hand to kiss him. But Amasa takes no heed to the sword that was in Joab’s hand. So he strikes him with it in the body and sheds out his bowels to the ground, and doesn’t strike him again; and he dies. Joab and Abishai his brother pursue Sheba the son of Bichri. One of Joab’s young men stands by him, and says, “He who favors Joab, and he who is for David, let him follow Joab!” Amasa lies wallowing in his blood in the middle of the highway. When the man sees that all the people stood still, he carries Amasa out of the highway into the field, and casts a garment over him when he sees that everyone who came by him stood still. When he was removed out of the highway, all the people go on after Joab to pursue Sheba the son of Bichri. The Korean Revised Version names Joab as the one who strikes at 20:10, and names Amasa at 20:11 and 20:13, where WEB says “him” and “he”.
- The wise woman of Abel of Beth Maacah, and the head of Sheba the son of Bichri thrown out to Joab
the text says, “He went through all the tribes of Israel to Abel, to Beth Maacah, and all the Berites. They were gathered together, and went also after him. They came and besieged him in Abel of Beth Maacah, and they cast up a mound against the city, and it stood against the rampart; and all the people who were with Joab battered the wall to throw it down.” Then a wise woman cries out of the city, “Hear, hear! Please say to Joab, ‘Come near here, that I may speak with you.’” He comes near to her; and the woman says, “Are you Joab?” He answers, “I am.” Then she says to him, “Hear the words of your servant.” He answers, “I’m listening.” Then she speaks, saying, “They used to say in old times, ‘They shall surely ask counsel at Abel,’ and so they settled a matter. I am among those who are peaceable and faithful in Israel. You seek to destroy a city and a mother in Israel. Why will you swallow up the LORD’s inheritance?” Joab answers, “Far be it, far be it from me, that I should swallow up or destroy. The matter is not so. But a man of the hill country of Ephraim, Sheba the son of Bichri by name, has lifted up his hand against the king, even against David. Just deliver him, and I will depart from the city.” The woman says to Joab, “Behold, his head will be thrown to you over the wall.” Then the woman goes to all the people in her wisdom. They cut off the head of Sheba the son of Bichri, and throw it out to Joab. He blows the trumpet, and they are dispersed from the city, every man to his tent. Then Joab returns to Jerusalem to the king. The Korean Revised Version names Joab at 20:14, 20:17 and 20:22 and Sheba at 20:15, and reads 베림 온 땅, all the land of Berim, where WEB reads “all the Berites”.
- Over the army and over the Cherethites and the Pelethites, over the forced labor, the recorder, the scribe, the priests, and the chief minister to David
the text says, “Now Joab was over all the army of Israel, Benaiah the son of Jehoiada was over the Cherethites and over the Pelethites, Adoram was over the men subject to forced labor, Jehoshaphat the son of Ahilud was the recorder, Sheva was scribe, Zadok and Abiathar were priests, and Ira the Jairite was chief minister to David.” Where WEB reads Adoram, the Korean Revised Version reads 아도니람.
- The three years of famine, and the Gibeonites who ask for seven of Saul’s sons
there is a famine in the days of David for three years, year after year; and David seeks the face of the LORD. The LORD says, “It is for Saul, and for his bloody house, because he put the Gibeonites to death.” The king calls the Gibeonites and says to them (now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites, and the children of Israel had sworn to them; and Saul sought to kill them in his zeal for the children of Israel and Judah); and David says to the Gibeonites, “What should I do for you? And with what should I make atonement, that you may bless the LORD’s inheritance?” The Gibeonites say to him, “It is no matter of silver or gold between us and Saul or his house; neither is it for us to put any man to death in Israel.” He says, “I will do for you whatever you say.” They say to the king, “The man who consumed us and who plotted against us, that we should be destroyed from remaining in any of the borders of Israel, let seven men of his sons be delivered to us, and we will hang them up to the LORD in Gibeah of Saul, the chosen of the LORD.” The king says, “I will give them.” The Korean Revised Version gives the words about the Gibeonites and Saul first at 21:2 and ends the verse with 이에 왕이 기브온 사람을 불러 물으니라 (then the king called the Gibeonites and asked them); at 21:4 it names the king (왕이 가로되) where WEB says “He said”.
- The king spares Mephibosheth and delivers seven men into the hands of the Gibeonites
but the king spares Mephibosheth the son of Jonathan the son of Saul, because of the LORD’s oath that was between them, between David and Jonathan the son of Saul. But the king takes the two sons of Rizpah the daughter of Aiah, whom she bore to Saul, Armoni and Mephibosheth; and the five sons of Merab the daughter of Saul, whom she bore to Adriel the son of Barzillai the Meholathite. He delivers them into the hands of the Gibeonites; and they hang them on the mountain before the LORD, and all seven of them fall together. The text says, “They were put to death in the days of harvest, in the first days, at the beginning of barley harvest.” In the Korean Revised Version 21:7–9 is one sentence that names the king once, at 21:7, and 21:9 reads 곡식 베는 처음날 (the first day of harvest).
- Rizpah on the rock, and the bones of Saul and Jonathan buried in Zela
the text says, “Rizpah the daughter of Aiah took sackcloth and spread it for herself on the rock, from the beginning of harvest until water poured on them from the sky. She allowed neither the birds of the sky to rest on them by day, nor the animals of the field by night.” David is told what Rizpah the daughter of Aiah, the concubine of Saul, had done. So David goes and takes the bones of Saul and the bones of Jonathan his son from the men of Jabesh Gilead, who had stolen them from the street of Beth Shan, where the Philistines had hanged them in the day that the Philistines killed Saul in Gilboa; and he brings up from there the bones of Saul and the bones of Jonathan his son. They also gather the bones of those who were hanged. They bury the bones of Saul and Jonathan his son in the country of Benjamin in Zela, in the tomb of Kish his father; and they perform all that the king commanded. After that, God answers prayer for the land. The Korean Revised Version names David at 21:13, and at 21:14 has the gathered bones of those who were hanged buried together with the bones of Saul and of Jonathan his son (사울과 그 아들 요나단의 뼈와 함께).
- Abishai the son of Zeruiah helps David and kills Ishbibenob
the Philistines have war again with Israel; and David goes down, and his servants with him, and fights against the Philistines. David grows faint; and Ishbibenob, who was of the sons of the giant, the weight of whose spear was three hundred shekels of bronze in weight, he being armed with a new sword, thinks he will kill David. But Abishai the son of Zeruiah helps him, and strikes the Philistine and kills him. Then the men of David swear to him, saying, “Don’t go out with us to battle any more, so that you don’t quench the lamp of Israel.” The Korean Revised Version names David at 21:17 where WEB says “him”, both times.
- The wars at Gob and at Gath, and the four born to the giant in Gath
after this, there is again war with the Philistines at Gob. Then Sibbecai the Hushathite kills Saph, who was of the sons of the giant. There is again war with the Philistines at Gob, and Elhanan the son of Jaare-Oregim the Bethlehemite kills Goliath the Gittite’s brother, the staff of whose spear was like a weaver’s beam. There is again war at Gath, where there was a man of great stature, who had six fingers on every hand and six toes on every foot, twenty-four in number, and he also was born to the giant. When he defies Israel, Jonathan the son of Shimei, David’s brother, kills him. The text says, “These four were born to the giant in Gath; and they fell by the hand of David and by the hand of his servants.” At 21:19 the Korean Revised Version names the brother 라흐미 and says 그 자의 창 자루 (that man’s spear shaft); at 21:21 it names David’s brother 삼마.
- The song David spoke to the LORD, and the LORD his rock, fortress and deliverer
David speaks to the LORD the words of this song in the day that the LORD delivered him out of the hand of all his enemies, and out of the hand of Saul, and he says: “The LORD is my rock, my fortress, and my deliverer, even mine; God is my rock in whom I take refuge; my shield, and the horn of my salvation, my high tower, and my refuge. My savior, you save me from violence. I call on the LORD, who is worthy to be praised; So shall I be saved from my enemies. For the waves of death surrounded me. The floods of ungodliness made me afraid. The cords of Sheol were around me. The snares of death caught me. In my distress, I called on the LORD. Yes, I called to my God. He heard my voice out of his temple. My cry came into his ears.” At 22:3 the Korean Revised Version reads 나의 하나님이시요 나의 피할 바위시요 (my God, my rock of refuge).
- The earth that shakes, and the LORD who thunders from heaven
the song goes on, “Then the earth shook and trembled. The foundations of heaven quaked and were shaken, because he was angry. Smoke went up out of his nostrils. Consuming fire came out of his mouth. Coals were kindled by it. He bowed the heavens also, and came down. Thick darkness was under his feet. He rode on a cherub, and flew. Yes, he was seen on the wings of the wind. He made darkness a shelter around himself, gathering of waters, and thick clouds of the skies. At the brightness before him, coals of fire were kindled. The LORD thundered from heaven. The Most High uttered his voice. He sent out arrows and scattered them, lightning and confused them. Then the channels of the sea appeared. The foundations of the world were laid bare by the LORD’s rebuke, at the blast of the breath of his nostrils.”
- The LORD who sends from on high and draws out of many waters
the song goes on, “He sent from on high and he took me. He drew me out of many waters. He delivered me from my strong enemy, from those who hated me, for they were too mighty for me. They came on me in the day of my calamity, but the LORD was my support. He also brought me out into a large place. He delivered me, because he delighted in me.”
- The LORD who rewards according to righteousness and saves the afflicted people
the song goes on, “The LORD rewarded me according to my righteousness. He rewarded me according to the cleanness of my hands. For I have kept the LORD’s ways, and have not wickedly departed from my God. For all his ordinances were before me. As for his statutes, I didn’t depart from them. I was also perfect toward him. I kept myself from my iniquity. Therefore the LORD has rewarded me according to my righteousness, According to my cleanness in his eyesight. With the merciful you will show yourself merciful. With the perfect man you will show yourself perfect. With the pure you will show yourself pure. With the crooked you will show yourself shrewd. You will save the afflicted people, but your eyes are on the arrogant, that you may bring them down.”
- The LORD the lamp, and God whose way is perfect
the song goes on, “For you are my lamp, LORD. The LORD will light up my darkness. For by you, I run against a troop. By my God, I leap over a wall. As for God, his way is perfect. The LORD’s word is tested. He is a shield to all those who take refuge in him. For who is God, besides the LORD? Who is a rock, besides our God? God is my strong fortress. He makes my way perfect. He makes his feet like hinds’ feet, and sets me on my high places. He teaches my hands to war, so that my arms bend a bow of bronze. You have also given me the shield of your salvation. Your gentleness has made me great. You have enlarged my steps under me. My feet have not slipped.” At 22:34 the Korean Revised Version reads 나의 발로 (my feet).
- The enemies pursued and destroyed, and the head of the nations
the song goes on, “I have pursued my enemies and destroyed them. I didn’t turn again until they were consumed. I have consumed them, and struck them through, so that they can’t arise. Yes, they have fallen under my feet. For you have armed me with strength for the battle. You have subdued under me those who rose up against me. You have also made my enemies turn their backs to me, that I might cut off those who hate me. They looked, but there was no one to save; even to the LORD, but he didn’t answer them. Then I beat them as small as the dust of the earth. I crushed them as the mire of the streets, and spread them abroad. You also have delivered me from the strivings of my people. You have kept me to be the head of the nations. A people whom I have not known will serve me. The foreigners will submit themselves to me. As soon as they hear of me, they will obey me. The foreigners will fade away, and will come trembling out of their close places.”
- The LORD who lives, and great deliverance to his king
the song goes on, “The LORD lives! Blessed be my rock! Exalted be God, the rock of my salvation, even the God who executes vengeance for me, who brings down peoples under me, who brings me away from my enemies. Yes, you lift me up above those who rise up against me. You deliver me from the violent man. Therefore I will give thanks to you, LORD, among the nations, and will sing praises to your name. He gives great deliverance to his king, and shows loving kindness to his anointed, to David and to his offspring, forever more.” At 22:51 the Korean Revised Version names the LORD: 여호와께서 그 왕에게 큰 구원을 주시며 (the LORD gives great deliverance to his king).
- The last words of David the son of Jesse
the text says, “Now these are the last words of David.” David the son of Jesse says, the man who was raised on high says, the anointed of the God of Jacob, the sweet psalmist of Israel: “The LORD’s Spirit spoke by me. His word was on my tongue. The God of Israel said, the Rock of Israel spoke to me, ‘One who rules over men righteously, who rules in the fear of God, shall be as the light of the morning when the sun rises, a morning without clouds, when the tender grass springs out of the earth, through clear shining after rain.’ Isn’t my house so with God? Yet he has made with me an everlasting covenant, ordered in all things, and sure, for it is all my salvation and all my desire. Won’t he make it grow? But all the ungodly will be as thorns to be thrust away, because they can’t be taken with the hand. The man who touches them must be armed with iron and the staff of a spear. They will be utterly burned with fire in their place.”
- Josheb Basshebeth, chief of the captains, kills eight hundred at one time
the text says, “These are the names of the mighty men whom David had: Josheb Basshebeth, a Tahchemonite, chief of the captains; he was called Adino the Eznite, who killed eight hundred at one time.” The Korean Revised Version writes the name as one word, 요셉밧세벳.
- Eleazar the son of Dodai strikes the Philistines until his hand is weary
Eleazar the son of Dodai the son of an Ahohite is one of the three mighty men with David when they defied the Philistines who were there gathered together to battle, and the men of Israel had gone away. He arises and strikes the Philistines until his hand is weary, and his hand freezes to the sword; and the LORD works a great victory that day; and the people return after him only to take plunder. The Korean Revised Version reads 아호아 사람 도대의 아들 엘르아살.
- Shammah the son of Agee, a Hararite, stands in the middle of the plot and kills the Philistines
the Philistines gather together into a troop where there is a plot of ground full of lentils; and the people flee from the Philistines. But Shammah the son of Agee, a Hararite, stands in the middle of the plot and defends it, and kills the Philistines; and the LORD works a great victory.
- David pours out to the LORD the water the three mighty men drew from the well of Bethlehem
three of the thirty chief men go down, and come to David in the harvest time to the cave of Adullam; and the troop of the Philistines is encamped in the valley of Rephaim. David is then in the stronghold; and the garrison of the Philistines is then in Bethlehem. David says longingly, “Oh that someone would give me water to drink from the well of Bethlehem, which is by the gate!” The three mighty men break through the army of the Philistines, and draw water out of the well of Bethlehem that was by the gate and take it and bring it to David; but he will not drink of it, but pours it out to the LORD. He says, “Be it far from me, LORD, that I should do this! Isn’t this the blood of the men who risked their lives to go?” Therefore he will not drink it. The text says, “The three mighty men did these things.”
- Abishai, the brother of Joab, lifts up his spear against three hundred and kills them
Abishai, the brother of Joab, the son of Zeruiah, is chief of the three. He lifts up his spear against three hundred and kills them, and has a name among the three. The text says, “Wasn’t he most honorable of the three? Therefore he was made their captain. However he wasn’t included as one of the three.” The Korean Revised Version reads 첫 삼인 (the first three) where WEB ends 23:19 with “the three”.
- Benaiah the son of Jehoiada, who had done mighty deeds
Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done mighty deeds, kills the two sons of Ariel of Moab. He also goes down and kills a lion in the middle of a pit in a time of snow. He kills a huge Egyptian, and the Egyptian has a spear in his hand; but he goes down to him with a staff and plucks the spear out of the Egyptian’s hand, and kills him with his own spear. Benaiah the son of Jehoiada does these things, and has a name among the three mighty men. He is more honorable than the thirty, but he doesn’t attain to the three. David sets him over his guard. The Korean Revised Version makes Benaiah 갑스엘 용사의 손자, the grandson of a valiant man of Kabzeel, and reads 첫 삼인 (the first three) at 23:23.
- Asahel the brother of Joab, one of the thirty, and the names after him
the text says, “Asahel the brother of Joab was one of the thirty: Elhanan the son of Dodo of Bethlehem, Shammah the Harodite, Elika the Harodite, Helez the Paltite, Ira the son of Ikkesh the Tekoite, Abiezer the Anathothite, Mebunnai the Hushathite, Zalmon the Ahohite, Maharai the Netophathite, Heleb the son of Baanah the Netophathite, Ittai the son of Ribai of Gibeah of the children of Benjamin, Benaiah a Pirathonite, Hiddai of the brooks of Gaash. Abialbon the Arbathite, Azmaveth the Barhumite, Eliahba the Shaalbonite, the sons of Jashen, Jonathan, Shammah the Hararite, Ahiam the son of Sharar the Ararite, Eliphelet the son of Ahasbai, the son of the Maacathite, Eliam the son of Ahithophel the Gilonite, Hezro the Carmelite, Paarai the Arbite, Igal the son of Nathan of Zobah, Bani the Gadite, Zelek the Ammonite, Naharai the Beerothite, armor bearers to Joab the son of Zeruiah, Ira the Ithrite, Gareb the Ithrite, and Uriah the Hittite: thirty-seven in all.” In the Korean Revised Version these verses list thirty-one men, beginning with Asahel the brother of Joab and ending with Uriah the Hittite; WEB lists the same thirty-one and “the sons of Jashen” (23:32). The Korean Revised Version reads 삼훗 for Shammah the Harodite (23:25), 야센의 아들 요나단, Jonathan the son of Jashen (23:32), 헤스래 and 아랍 사람 for Hezro and the Arbite (23:35), and makes Naharai alone 요압의 병기 잡은 자, Joab’s armor bearer (23:37).
- The LORD moves David, saying, “Go, count Israel and Judah”
again the LORD’s anger burns against Israel, and he moves David against them, saying, “Go, count Israel and Judah.” The king says to Joab the captain of the army, who was with him, “Now go back and forth through all the tribes of Israel, from Dan even to Beersheba, and count the people, that I may know the sum of the people.” Joab says to the king, “Now may the LORD your God add to the people, however many they may be, one hundred times; and may the eyes of my lord the king see it. But why does my lord the king delight in this thing?” The Korean Revised Version says the LORD moved David 저희를 치시려고, to strike them.
- Joab and the captains of the army pass over the Jordan and go through all the land to count the people of Israel
the king’s word prevails against Joab and against the captains of the army. Joab and the captains of the army go out from the presence of the king to count the people of Israel. They pass over the Jordan and encamp in Aroer, on the right side of the city that is in the middle of the valley of Gad, and to Jazer; then they come to Gilead and to the land of Tahtim Hodshi; and they come to Dan Jaan and around to Sidon, and come to the stronghold of Tyre, and to all the cities of the Hivites and of the Canaanites; and they go out to the south of Judah, at Beersheba. So when they have gone back and forth through all the land, they come to Jerusalem at the end of nine months and twenty days. Joab gives up the sum of the counting of the people to the king; and there are in Israel eight hundred thousand valiant men who drew the sword, and the men of Judah are five hundred thousand men. The Korean Revised Version reads 갓 골짜기 가운데 성읍 아로엘 우편 곧 야셀 맞은편 at 24:5, naming the valley of Gad before Aroer, and 유다 남편 for the south of Judah at 24:7.
- David’s heart strikes him, and the prophet Gad, to whom the LORD’s word came, asks David about three things
David’s heart strikes him after he had counted the people. David says to the LORD, “I have sinned greatly in that which I have done. But now, the LORD, put away, I beg you, the iniquity of your servant; for I have done very foolishly.” When David rises up in the morning, the LORD’s word comes to the prophet Gad, David’s seer, saying, “Go and speak to David, ‘The LORD says, “I offer you three things. Choose one of them, that I may do it to you.”’” So Gad comes to David, and tells him, saying, “Shall seven years of famine come to you in your land? Or will you flee three months before your foes while they pursue you? Or shall there be three days’ pestilence in your land? Now answer, and consider what answer I shall return to him who sent me.” David says to Gad, “I am in distress. Let us fall now into the LORD’s hand, for his mercies are great. Let me not fall into man’s hand.”
- The LORD sends a pestilence, and says to the angel who destroyed the people, “Now withdraw your hand”
so the LORD sends a pestilence on Israel from the morning even to the appointed time; and seventy thousand men die of the people from Dan even to Beersheba. When the angel stretches out his hand toward Jerusalem to destroy it, the LORD relents of the disaster, and says to the angel who destroyed the people, “It is enough. Now withdraw your hand.” The LORD’s angel is by the threshing floor of Araunah the Jebusite. David speaks to the LORD when he sees the angel who struck the people, and says, “Behold, I have sinned, and I have done perversely; but these sheep, what have they done? Please let your hand be against me, and against my father’s house.” The Korean Revised Version reads 뉘우치사 where WEB has “relented”.
- David buys the threshing floor of Araunah and builds an altar to the LORD there
Gad comes that day to David and says to him, “Go up, build an altar to the LORD on the threshing floor of Araunah the Jebusite.” David goes up according to the saying of Gad, as the LORD commanded; the LORD’s command is recorded only as Gad’s saying. Araunah looks out, and sees the king and his servants coming on toward him. Then Araunah goes out and bows himself before the king with his face to the ground. Araunah says, “Why has my lord the king come to his servant?” David says, “To buy your threshing floor, to build an altar to the LORD, that the plague may be stopped from afflicting the people.” Araunah says to David, “Let my lord the king take and offer up what seems good to him. Behold, the cattle for the burnt offering, and the threshing sledges and the yokes of the oxen for the wood. All this, O king, does Araunah give to the king.” Araunah says to the king, “May the LORD your God accept you.” The king says to Araunah, “No, but I will most certainly buy it from you for a price. I will not offer burnt offerings to the LORD my God which cost me nothing.” So David buys the threshing floor and the oxen for fifty shekels of silver. David builds an altar to the LORD there, and offers burnt offerings and peace offerings. So the LORD is entreated for the land, and the plague is removed from Israel. The Korean Revised Version names no one at the start of 24:21 (가로되, running on from Araunah in 24:20), has the king buy them at 24:24, and names no one at 24:25.
1 Kings
- Abishag the Shunammite cherishes and serves King David in his old age
King David is old and advanced in years; and they cover him with clothes, but he can’t keep warm. His servants say to him, “Let a young virgin be sought for my lord the king. Let her stand before the king, and cherish him; and let her lie in your bosom, that my lord the king may keep warm.” So they seek for a beautiful young lady throughout all the borders of Israel, and find Abishag the Shunammite, and bring her to the king. The text says, “The young lady was very beautiful; and she cherished the king, and served him; but the king didn’t know her intimately.” The Korean Revised Version names no one who covers him (1:1, 이불을 덮어도) and runs 1:3 on from the servants’ words of 1:2 (구하다가).
- Adonijah the son of Haggith exalts himself and kills sheep and cattle by the stone of Zoheleth
then Adonijah the son of Haggith exalts himself, saying, “I will be king.” Then he prepares him chariots and horsemen, and fifty men to run before him. The text says, “His father had not displeased him at any time in saying, ‘Why have you done so?’ and he was also a very handsome man; and he was born after Absalom.” He confers with Joab the son of Zeruiah and with Abiathar the priest; and they follow Adonijah and help him. But Zadok the priest, Benaiah the son of Jehoiada, Nathan the prophet, Shimei, Rei, and the mighty men who belonged to David, are not with Adonijah. Adonijah kills sheep, cattle, and fatlings by the stone of Zoheleth, which is beside En Rogel; and he calls all his brothers, the king’s sons, and all the men of Judah, the king’s servants; but he doesn’t call Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother. The Korean Revised Version gives 1:6 in another order, with 압살롬의 다음에 난 자요 (born after Absalom) first; names Adonijah at 1:7 as the one who confers (아도니야가 … 모의하니); names no subject at 1:10; and calls Solomon 자기 동생, his younger brother.
- Nathan tells Bathsheba the mother of Solomon to go in to King David
Nathan speaks to Bathsheba the mother of Solomon, saying, “Haven’t you heard that Adonijah the son of Haggith reigns, and David our lord doesn’t know it? Now therefore come, please let me give you counsel, that you may save your own life and your son Solomon’s life. Go in to King David, and tell him, ‘Didn’t you, my lord the king, swear to your servant, saying, “Assuredly Solomon your son shall reign after me, and he shall sit on my throne”? Why then does Adonijah reign?’ Behold, while you are still talking there with the king, I will also come in after you and confirm your words.”
- Bathsheba goes in to the king in his room and tells him that he swore by the LORD
Bathsheba goes in to the king in his room. The text says, “The king was very old; and Abishag the Shunammite was serving the king.” Bathsheba bows and shows respect to the king. The king says, “What would you like?” She says to him, “My lord, you swore by the LORD your God to your servant, ‘Assuredly Solomon your son shall reign after me, and he shall sit on my throne.’ Now, behold, Adonijah reigns; and you, my lord the king, don’t know it. He has slain cattle and fatlings and sheep in abundance, and has called all the sons of the king, Abiathar the priest, and Joab the captain of the army; but he hasn’t called Solomon your servant. You, my lord the king, the eyes of all Israel are on you, that you should tell them who will sit on the throne of my lord the king after him. Otherwise it will happen, when my lord the king sleeps with his fathers, that I and my son Solomon will be considered criminals.” The Korean Revised Version has the king say 어찜이냐, what is it?, at 1:16.
- Nathan the prophet comes in and asks whether the king has said that Adonijah shall reign after him
the text says, “Behold, while she was still talking with the king, Nathan the prophet came in.” They tell the king, saying, “Behold, Nathan the prophet!” When he has come in before the king, he bows himself before the king with his face to the ground. Nathan says, “My lord, King, have you said, ‘Adonijah shall reign after me, and he shall sit on my throne’? For he has gone down today, and has slain cattle, fatlings, and sheep in abundance, and has called all the king’s sons, the captains of the army, and Abiathar the priest. Behold, they are eating and drinking before him, and saying, ‘Long live King Adonijah!’ But he hasn’t called me, even me your servant, Zadok the priest, Benaiah the son of Jehoiada, and your servant Solomon. Was this thing done by my lord the king, and you haven’t shown to your servants who should sit on the throne of my lord the king after him?” The Korean Revised Version names Bathsheba at 1:22 (밧세바가 왕과 말씀할 때에), has 혹이, someone, tell the king at 1:23, and names no one at 1:24 (가로되).
- King David vows to Bathsheba as the LORD lives
King David answers, “Call Bathsheba in to me.” She comes into the king’s presence and stands before the king. The king vows and says, “As the LORD lives, who has redeemed my soul out of all adversity, most certainly as I swore to you by the LORD, the God of Israel, saying, ‘Assuredly Solomon your son shall reign after me, and he shall sit on my throne in my place;’ I will most certainly do this today.” Then Bathsheba bows with her face to the earth and shows respect to the king, and says, “Let my lord King David live forever!” The Korean Revised Version reads 명하여 가로되, commanded and said, at 1:28, where WEB has “answered”.
- Solomon rides on King David’s mule to Gihon, and Zadok the priest anoints him
King David says, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada.” They come before the king. The king says to them, “Take with you the servants of your lord, and cause Solomon my son to ride on my own mule, and bring him down to Gihon. Let Zadok the priest and Nathan the prophet anoint him there king over Israel. Blow the trumpet, and say, ‘Long live King Solomon!’ Then come up after him, and he shall come and sit on my throne; for he shall be king in my place. I have appointed him to be prince over Israel and over Judah.” Benaiah the son of Jehoiada answers the king, and says, “Amen. May the LORD, the God of my lord the king, say so. As the LORD has been with my lord the king, even so may he be with Solomon, and make his throne greater than the throne of my lord King David.” So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, and the Cherethites and the Pelethites go down and have Solomon ride on King David’s mule, and bring him to Gihon. Zadok the priest takes the horn of oil from the Tent, and anoints Solomon. They blow the trumpet; and all the people say, “Long live King Solomon!” All the people come up after him, and the people pipe with pipes, and rejoice with great joy, so that the earth shakes with their sound. The Korean Revised Version reads 왕을 따라, after the king, and has the earth 갈라질듯하니, as if to split, at 1:40.
- Jonathan the son of Abiathar the priest tells Adonijah that King David has made Solomon king
Adonijah and all the guests who were with him hear it as they had finished eating. When Joab hears the sound of the trumpet, he says, “Why is this noise of the city being in an uproar?” While he yet speaks, behold, Jonathan the son of Abiathar the priest comes; and Adonijah says, “Come in; for you are a worthy man, and bring good news.” Jonathan answers Adonijah, “Most certainly our lord King David has made Solomon king. The king has sent with him Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, and the Cherethites and the Pelethites; and they have caused him to ride on the king’s mule. Zadok the priest and Nathan the prophet have anointed him king in Gihon. They have come up from there rejoicing, so that the city rang again. This is the noise that you have heard. Also, Solomon sits on the throne of the kingdom. Moreover the king’s servants came to bless our lord King David, saying, ‘May your God make the name of Solomon better than your name, and make his throne greater than your throne;’ and the king bowed himself on the bed. Also thus said the king, ‘Blessed be the LORD, the God of Israel, who has given one to sit on my throne today, my eyes even seeing it.’” The Korean Revised Version reads 너는 용사라 at 1:42, where 용사 is a valiant man, and names Solomon twice at 1:44, where WEB has “with him” and “caused him to ride”.
- Adonijah, afraid because of Solomon, hangs onto the horns of the altar
all the guests of Adonijah are afraid, and rise up, and each man goes his way. Adonijah is afraid because of Solomon; and he arises, and goes, and hangs onto the horns of the altar. Solomon is told, “Behold, Adonijah fears King Solomon; for, behold, he is hanging onto the horns of the altar, saying, ‘Let King Solomon swear to me first that he will not kill his servant with the sword.’” Solomon says, “If he shows himself a worthy man, not a hair of his shall fall to the earth; but if wickedness is found in him, he shall die.” So King Solomon sends, and they bring him down from the altar. He comes and bows down to King Solomon; and Solomon says to him, “Go to your house.” The Korean Revised Version has 혹이, someone, tell Solomon at 1:51, reads 선한 사람, a good man, at 1:52, and names no one who sends at 1:53 (사람을 보내어).
- David, as the days come near that he should die, commands Solomon his son
the days of David come near that he should die; and he commands Solomon his son, saying, “I am going the way of all the earth. You be strong therefore, and show yourself a man; and keep the instruction of the LORD your God, to walk in his ways, to keep his statutes, his commandments, his ordinances, and his testimonies, according to that which is written in the law of Moses, that you may prosper in all that you do and wherever you turn yourself. Then the LORD may establish his word which he spoke concerning me, saying, ‘If your children are careful of their way, to walk before me in truth with all their heart and with all their soul, there shall not fail you,’ he said, ‘a man on the throne of Israel.’ Moreover you know also what Joab the son of Zeruiah did to me, even what he did to the two captains of the armies of Israel, to Abner the son of Ner and to Amasa the son of Jether, whom he killed, and shed the blood of war in peace, and put the blood of war on his sash that was around his waist and in his sandals that were on his feet. Do therefore according to your wisdom, and don’t let his gray head go down to Sheol in peace. But show kindness to the sons of Barzillai the Gileadite, and let them be among those who eat at your table; for so they came to me when I fled from Absalom your brother. Behold, there is with you Shimei the son of Gera, the Benjamite of Bahurim, who cursed me with a grievous curse in the day when I went to Mahanaim; but he came down to meet me at the Jordan, and I swore to him by the LORD, saying, ‘I will not put you to death with the sword.’ Now therefore don’t hold him guiltless, for you are a wise man; and you will know what you ought to do to him, and you shall bring his gray head down to Sheol with blood.” The Korean Revised Version has David say at 2:4 that the LORD will surely fulfill his word (확실히 이루게 하시리라), and reads 길르앗 바실래 and 네 형 압살롬 at 2:7, where 형 is an elder brother.
- David sleeps with his fathers and is buried in David’s city, and Solomon sits on David his father’s throne
David sleeps with his fathers, and is buried in David’s city. The text says, “The days that David reigned over Israel were forty years; he reigned seven years in Hebron, and he reigned thirty-three years in Jerusalem.” Solomon sits on David his father’s throne; and his kingdom is firmly established.
- Adonijah asks Bathsheba to speak to Solomon the king for Abishag the Shunammite as his wife
then Adonijah the son of Haggith comes to Bathsheba the mother of Solomon. She says, “Do you come peaceably?” He says, “Peaceably.” He says moreover, “I have something to tell you.” She says, “Say on.” He says, “You know that the kingdom was mine, and that all Israel set their faces on me, that I should reign. However, the kingdom is turned around, and has become my brother’s; for it was his from the LORD. Now I ask one petition of you. Don’t deny me.” She says to him, “Say on.” He says, “Please speak to Solomon the king (for he will not tell you ‘no’), that he give me Abishag the Shunammite as wife.” Bathsheba says, “All right. I will speak for you to the king.” The Korean Revised Version names Bathsheba at 2:13, 2:14 and 2:16, where WEB has “She”, and names no one for Adonijah’s words; at 2:15 it reads 내 아우의 것, where 아우 is a younger brother, and at 2:17 it gives the clauses in another order.
- King Solomon swears that Adonijah shall be put to death today, and Benaiah falls on him
Bathsheba therefore goes to King Solomon, to speak to him for Adonijah. The king rises up to meet her and bows himself to her, and sits down on his throne and causes a throne to be set for the king’s mother; and she sits on his right hand. Then she says, “I ask one small petition of you; don’t deny me.” The king says to her, “Ask on, my mother, for I will not deny you.” She says, “Let Abishag the Shunammite be given to Adonijah your brother as wife.” King Solomon answers his mother, “Why do you ask Abishag the Shunammite for Adonijah? Ask for him the kingdom also, for he is my elder brother; even for him, and for Abiathar the priest, and for Joab the son of Zeruiah.” Then King Solomon swears by the LORD, saying, “God do so to me, and more also, if Adonijah has not spoken this word against his own life. Now therefore as the LORD lives, who has established me and set me on my father David’s throne, and who has made me a house as he promised, surely Adonijah shall be put to death today.” King Solomon sends Benaiah the son of Jehoiada; and he falls on him, so that he dies. The Korean Revised Version has the king set a seat for his mother and seat her on his right hand (그 모친을 위하여 자리를 베풀게 하고 그 우편에 앉게 하는지라, 2:19), has no “your brother” at 2:21, names no one who swears at 2:23 or who sends at 2:25, and names Adonijah as the one struck and killed (저가 아도니야를 쳐서 죽였더라, 2:25).
- The king tells Abiathar the priest to go to Anathoth, and thrusts Abiathar out from being priest to the LORD
to Abiathar the priest the king says, “Go to Anathoth, to your own fields, for you are worthy of death. But I will not at this time put you to death, because you bore the Lord GOD’s ark before David my father, and because you were afflicted in all in which my father was afflicted.” So Solomon thrusts Abiathar out from being priest to the LORD; the text says, “that he might fulfill the LORD’s word which he spoke concerning the house of Eli in Shiloh.” The Korean Revised Version reads 네 고향 아나돗으로, calling Anathoth Abiathar’s home town (고향), and 오늘날, today, at 2:26, and names no one who thrusts Abiathar out at 2:27.
- Joab flees to the LORD’s Tent and holds onto the horns of the altar, and Benaiah falls on him and kills him
this news comes to Joab; for Joab had followed Adonijah, although he didn’t follow Absalom. Joab flees to the LORD’s Tent, and holds onto the horns of the altar. King Solomon is told, “Joab has fled to the LORD’s Tent; and behold, he is by the altar.” Then Solomon sends Benaiah the son of Jehoiada, saying, “Go, fall on him.” Benaiah comes to the LORD’s Tent, and says to him, “The king says, ‘Come out!’” He says, “No; but I will die here.” Benaiah brings the king word again, saying, “This is what Joab said, and this is how he answered me.” The king says to him, “Do as he has said, and fall on him, and bury him, that you may take away the blood, which Joab shed without cause, from me and from my father’s house. The LORD will return his blood on his own head, because he fell on two men more righteous and better than he, and killed them with the sword, and my father David didn’t know it: Abner the son of Ner, captain of the army of Israel, and Amasa the son of Jether, captain of the army of Judah. So their blood will return on the head of Joab and on the head of his offspring forever. But for David, for his offspring, for his house, and for his throne, there will be peace forever from the LORD.” Then Benaiah the son of Jehoiada goes up and falls on him, and kills him; and he is buried in his own house in the wilderness. The king puts Benaiah the son of Jehoiada in his place over the army; and the king puts Zadok the priest in the place of Abiathar. The Korean Revised Version gives the reason after the flight at 2:28 and adds 다윗을 떠나, leaving David; has 혹이, someone, tell King Solomon at 2:29; reads 요압이 이리이리 내게 대답하더이다 at 2:30 (이리이리, thus and thus); names Abner and Amasa before “my father David didn’t know it” at 2:32; and names Joab at 2:32 (요압의 피) and 2:35 (요압을 대신하여).
- The king tells Shimei to build a house in Jerusalem and live there
the king sends and calls for Shimei, and says to him, “Build yourself a house in Jerusalem, and live there, and don’t go anywhere else. For on the day you go out and pass over the brook Kidron, know for certain that you will surely die. Your blood will be on your own head.” Shimei says to the king, “What you say is good. As my lord the king has said, so will your servant do.” Shimei lives in Jerusalem many days. The Korean Revised Version does not name Shimei again at 2:38 (이에 날이 오래도록 예루살렘에 머무니라).
- Shimei goes to Gath and brings back his slaves, Benaiah falls on him, and the kingdom is established in the hand of Solomon
at the end of three years, two of Shimei’s slaves run away to Achish, son of Maacah, king of Gath. They tell Shimei, saying, “Behold, your slaves are in Gath.” Shimei arises, saddles his donkey, and goes to Gath to Achish to seek his slaves; and Shimei goes and brings his slaves from Gath. Solomon is told that Shimei had gone from Jerusalem to Gath, and had come again. The king sends and calls for Shimei, and says to him, “Didn’t I adjure you by the LORD and warn you, saying, ‘Know for certain that on the day you go out and walk anywhere else, you shall surely die’? You said to me, ‘The saying that I have heard is good.’ Why then have you not kept the oath of the LORD and the commandment that I have instructed you with?” The king says moreover to Shimei, “You know in your heart all the wickedness that you did to David my father. Therefore the LORD will return your wickedness on your own head. But King Solomon will be blessed, and David’s throne will be established before the LORD forever.” So the king commands Benaiah the son of Jehoiada; and he goes out, and falls on him, so that he dies. The text says, “The kingdom was established in the hand of Solomon.” The Korean Revised Version reads 가드 왕 마아가의 아들 아기스, where 가드 왕 (king of Gath) stands before Maacah; has 혹이, someone, tell Shimei at 2:39 and Solomon at 2:41; names Shimei once at 2:40; reads 내 부친에게 at 2:44, naming no one; and at 2:46 names no one who commands and names Shimei as the one struck (시므이를 쳐서).
- Solomon makes a marriage alliance with Pharaoh king of Egypt, brings Pharaoh’s daughter into David’s city, and sacrifices in the high places
Solomon makes a marriage alliance with Pharaoh king of Egypt. He takes Pharaoh’s daughter and brings her into David’s city until he had finished building his own house, the LORD’s house, and the wall around Jerusalem. The text says, “However, the people sacrificed in the high places, because there was not yet a house built for the LORD’s name. Solomon loved the LORD, walking in the statutes of David his father, except that he sacrificed and burned incense in the high places.” Where WEB reads “Pharaoh’s daughter”, the Korean Revised Version reads 그 딸, his daughter.
- The LORD appears in a dream to Solomon, who offered a thousand burnt offerings at Gibeon, and Solomon asks for an understanding heart
the king goes to Gibeon to sacrifice there, for that was the great high place. Solomon offers a thousand burnt offerings on that altar. In Gibeon, the LORD appears to Solomon in a dream by night; and God says, “Ask for what I should give you.” Solomon says, “You have shown to your servant David my father great loving kindness, because he walked before you in truth, in righteousness, and in uprightness of heart with you. You have kept for him this great loving kindness, that you have given him a son to sit on his throne, as it is today. Now, LORD my God, you have made your servant king instead of David my father. I am just a little child. I don’t know how to go out or come in. Your servant is among your people which you have chosen, a great people, that can’t be numbered or counted for multitude. Give your servant therefore an understanding heart to judge your people, that I may discern between good and evil; for who is able to judge this great people of yours?” The Korean Revised Version gives the clauses of 3:6 and 3:9 in another order: at 3:6 it puts first that David walked 성실과 공의와 정직한 마음으로, in truth, righteousness and uprightness of heart, and at 3:9 it puts the question 누가 주의 이 많은 백성을 재판할 수 있사오리이까 before the request.
- God says he has given Solomon a wise and understanding heart, riches and honor, and Solomon awakes and comes to Jerusalem
this request pleased the Lord, that Solomon had asked this thing. God says to him, “Because you have asked this thing, and have not asked for yourself long life, nor have you asked for riches for yourself, nor have you asked for the life of your enemies, but have asked for yourself understanding to discern justice, behold, I have done according to your word. Behold, I have given you a wise and understanding heart, so that there has been no one like you before you, and after you none will arise like you. I have also given you that which you have not asked, both riches and honor, so that there will not be any among the kings like you for all your days. If you will walk in my ways, to keep my statutes and my commandments, as your father David walked, then I will lengthen your days.” Solomon awakes; and behold, it was a dream. Then he comes to Jerusalem and stands before the ark of the LORD’s covenant, and offers up burnt offerings, offers peace offerings, and makes a feast for all his servants. At 3:10 both editions write the Lord (주), not the LORD. The Korean Revised Version runs 3:15 on from 솔로몬이 깨어보니 꿈이더라 and does not name again who came to Jerusalem.
- Two women who were prostitutes argue before the king, and all Israel hears of the king’s judgment and fears the king
two women who were prostitutes come to the king, and stand before him. The one woman says, “Oh, my lord, I and this woman dwell in one house. I delivered a child with her in the house. The third day after I delivered, this woman delivered also. We were together. There was no stranger with us in the house, just us two in the house. This woman’s child died in the night, because she lay on it. She arose at midnight, and took my son from beside me while your servant slept, and laid it in her bosom, and laid her dead child in my bosom. When I rose in the morning to nurse my child, behold, he was dead; but when I had looked at him in the morning, behold, it was not my son whom I bore.” The other woman says, “No! But the living one is my son, and the dead one is your son.” The first one says, “No! But the dead one is your son, and the living one is my son.” They argue like this before the king. Then the king says, “One says, ‘This is my son who lives, and your son is the dead one;’ and the other says, ‘No! But your son is the dead one, and my son is the living one.’” The king says, “Get me a sword.” So they bring a sword before the king. The king says, “Divide the living child in two, and give half to the one, and half to the other.” Then the woman whose the living child was speaks to the king, for her heart yearned over her son, and she says, “Oh, my lord, give her the living child, and in no way kill him!” But the other says, “He shall be neither mine nor yours. Divide him.” Then the king answers, “Give the first woman the living child, and definitely do not kill him. She is his mother.” All Israel hears of the judgment which the king had judged; and they fear the king, for they saw that the wisdom of God was in him to do justice. The Korean Revised Version reads 이 계집은, this woman, for “The first one” at 3:22 and 한 계집은, one woman, for “the other” at 3:26; at 3:27 it has the king say 산 아들을 저 계집에게 주고, give the living child to that woman, where WEB reads “Give the first woman the living child”; and at 3:24 it runs on with 또 가로되, and said, where WEB reads “The king said”.
- The princes of King Solomon, king over all Israel
the text says, “King Solomon was king over all Israel. These were the princes whom he had: Azariah the son of Zadok, the priest; Elihoreph and Ahijah, the sons of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder; Benaiah the son of Jehoiada was over the army; Zadok and Abiathar were priests; Azariah the son of Nathan was over the officers; Zabud the son of Nathan was chief minister, the king’s friend; Ahishar was over the household; and Adoniram the son of Abda was over the men subject to forced labor.” The Korean Revised Version reads 시사의 아들 엘리호렙과 아히야 at 4:3 and names Adoniram 아도니람 at 4:6.
- The twelve officers Solomon had over all Israel, who provided food for the king and his household
the text says, “Solomon had twelve officers over all Israel, who provided food for the king and his household. Each man had to make provision for a month in the year. These are their names: Ben Hur, in the hill country of Ephraim; Ben Deker, in Makaz, in Shaalbim, Beth Shemesh, and Elon Beth Hanan; Ben Hesed, in Arubboth (Socoh and all the land of Hepher belonged to him); Ben Abinadab, in all the height of Dor (he had Taphath, Solomon’s daughter, as wife); Baana the son of Ahilud, in Taanach and Megiddo, and all Beth Shean which is beside Zarethan, beneath Jezreel, from Beth Shean to Abel Meholah, as far as beyond Jokmeam; Ben Geber, in Ramoth Gilead (the towns of Jair the son of Manasseh, which are in Gilead, belonged to him; and the region of Argob, which is in Bashan, sixty great cities with walls and bronze bars, belonged to him); Ahinadab the son of Iddo, in Mahanaim; Ahimaaz, in Naphtali (he also took Basemath the daughter of Solomon as wife); Baana the son of Hushai, in Asher and Bealoth; Jehoshaphat the son of Paruah, in Issachar; Shimei the son of Ela, in Benjamin; Geber the son of Uri, in the land of Gilead, the country of Sihon king of the Amorites and of Og king of Bashan; and he was the only officer who was in the land.” The Korean Revised Version names each place before its officer; it gives 4:12 as 이스르엘 아래 사르단 가에 있는 벧스안 온 땅 (Jezreel, then Zarethan, then Beth Shean), 4:13 as 바산 아르곱 땅 (Bashan before Argob), and reads 아롯 for Bealoth at 4:16.
- Solomon has dominion on this side of the River from Tiphsah to Gaza, and Judah and Israel live safely
Judah and Israel are numerous as the sand which is by the sea in multitude, eating and drinking and making merry. Solomon rules over all the kingdoms from the River to the land of the Philistines, and to the border of Egypt. They bring tribute and serve Solomon all the days of his life. The text says, “Solomon’s provision for one day was thirty cors of fine flour, sixty measures of meal, ten head of fat cattle, twenty head of cattle out of the pastures, and one hundred sheep, in addition to deer, gazelles, roebucks, and fattened fowl. For he had dominion over all on this side of the River, from Tiphsah even to Gaza, over all the kings on this side of the River; and he had peace on all sides around him.” Judah and Israel live safely, every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of Solomon. The Korean Revised Version gives both measures of 4:22 as 석 (삼십석, 육십석), and at 4:24 names Solomon (솔로몬이 하수 이편을 딥사에서부터 가사까지 모두 다스리므로), where WEB says “he”.
- Solomon’s horses and horsemen, and the food those officers provide, every man in his month
the text says, “Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen. Those officers provided food for King Solomon, and for all who came to King Solomon’s table, every man in his month. They let nothing be lacking. They also brought barley and straw for the horses and swift steeds to the place where the officers were, each man according to his duty.” Where WEB reads “to the place where the officers were” at 4:28, the Korean Revised Version reads 그 말의 있는 곳으로, to the place where the horses were; at 4:27 it names King Solomon once (솔로몬왕과 왕의 상에 참예하는 모든 자를 위하여).
- God gives Solomon wisdom, understanding and breadth of mind, and his fame is in all the nations around
God gives Solomon abundant wisdom, understanding, and breadth of mind like the sand that is on the seashore. The text says, “Solomon’s wisdom excelled the wisdom of all the children of the east and all the wisdom of Egypt. For he was wiser than all men—wiser than Ethan the Ezrahite, Heman, Calcol, and Darda, the sons of Mahol; and his fame was in all the nations all around. He spoke three thousand proverbs, and his songs numbered one thousand five. He spoke of trees, from the cedar that is in Lebanon even to the hyssop that grows out of the wall; he also spoke of animals, of birds, of creeping things, and of fish.” People of all nations come to hear the wisdom of Solomon, sent by all kings of the earth who had heard of his wisdom. The Korean Revised Version reads 예스라 사람 에단과 마홀의 아들 헤만과 갈골과 다르다보다 at 4:31, and at 4:34 has them come 천하 모든 왕 중에서, from among all the kings of the earth, where WEB reads “sent by all kings of the earth”.
- Hiram king of Tyre sends his servants to Solomon, and Solomon sends to Hiram
Hiram king of Tyre sends his servants to Solomon, for he had heard that they had anointed him king in the place of his father, and Hiram had always loved David. Solomon sends to Hiram, saying, “You know that David my father could not build a house for the name of the LORD his God because of the wars which were around him on every side, until the LORD put his enemies under the soles of his feet. But now the LORD my God has given me rest on every side. There is no enemy and no evil occurrence. Behold, I intend to build a house for the name of the LORD my God, as the LORD spoke to David my father, saying, ‘Your son, whom I will set on your throne in your place shall build the house for my name.’ Now therefore command that cedar trees be cut for me out of Lebanon. My servants will be with your servants; and I will give you wages for your servants according to all that you say. For you know that there is nobody among us who knows how to cut timber like the Sidonians.” The Korean Revised Version opens 5:1 with what Hiram heard and names Solomon there (솔로몬이 기름 부음을 받고 그 부친을 이어 왕이 되었다), and at 5:5 gives the LORD’s word to David before Solomon’s intention to build.
- Hiram rejoices greatly at the words of Solomon, and Hiram and Solomon make a treaty
when Hiram hears the words of Solomon, he rejoices greatly, and says, “Blessed is the LORD today, who has given to David a wise son to rule over this great people.” Hiram sends to Solomon, saying, “I have heard the message which you have sent to me. I will do all your desire concerning timber of cedar, and concerning cypress timber. My servants will bring them down from Lebanon to the sea. I will make them into rafts to go by sea to the place that you specify to me, and will cause them to be broken up there, and you will receive them. You will accomplish my desire, in giving food for my household.” So Hiram gives Solomon cedar timber and cypress timber according to all his desire. Solomon gives Hiram twenty thousand cors of wheat for food to his household, and twenty cors of pure oil. Solomon gives this to Hiram year by year. The LORD gives Solomon wisdom, as he promised him. There is peace between Hiram and Solomon, and the two of them make a treaty together. The Korean Revised Version runs 5:8 on from 5:7 without naming Hiram again (이에 솔로몬에게 기별하여) and names no one who gives the timber at 5:10 (솔로몬의 모든 원대로 … 주매); at 5:9 Hiram asks, 나의 원을 이루어서 나의 궁정을 위하여 식물을 주소서, fulfil my desire and give food for my household; and 5:12 reads 여호와께서 그 말씀대로 솔로몬에게 지혜를 주신고로 히람과 솔로몬이 친목하여, because the LORD gave Solomon wisdom as he had said, Hiram and Solomon were at peace.
- King Solomon raises a levy out of all Israel and sends them to Lebanon by courses
King Solomon raises a levy out of all Israel; and the levy is thirty thousand men. He sends them to Lebanon, ten thousand a month by courses: for a month they are in Lebanon, and two months at home; and Adoniram is over the men subject to forced labor. Solomon has seventy thousand who bear burdens, and eighty thousand who are stone cutters in the mountains, besides Solomon’s chief officers who are over the work: three thousand three hundred who rule over the people who labor in the work. The king commands, and they cut out large stones, costly stones, to lay the foundation of the house with worked stone. Solomon’s builders and Hiram’s builders and the Gebalites cut them, and prepare the timber and the stones to build the house. The Korean Revised Version names Solomon at 5:14 (솔로몬이 저희들을 한 달에 일만인씩 번갈아 레바논으로 보내매), where WEB says “He”, and names Adoniram 아도니람; at 5:16 it reads 그 역사를 동독하는 관리, the officers who oversaw the work, where WEB reads “Solomon’s chief officers”; and at 5:17 it has the king command that large, costly stones be cut (왕이 영을 내려 크고 귀한 돌을 떠다가).
- Solomon begins to build the LORD’s house
in the four hundred and eightieth year after the children of Israel had come out of the land of Egypt, in the fourth year of Solomon’s reign over Israel, in the month Ziv, which is the second month, he begins to build the LORD’s house. The house which King Solomon built for the LORD had a length of sixty cubits, and its width twenty, and its height thirty cubits; the porch in front of the temple of the house had a length of twenty cubits, which was along the width of the house, and ten cubits was its width in front of the house. He makes windows of fixed lattice work for the house. Against the wall of the house, both of the temple and of the inner sanctuary, he builds floors all around, and he makes side rooms all around. The lowest floor was five cubits wide, and the middle was six cubits wide, and the third was seven cubits wide; for on the outside he made offsets in the wall of the house all around, that the beams should not be inserted into the walls of the house. The text says, “The house, when it was under construction, was built of stone prepared at the quarry; and no hammer or ax or any tool of iron was heard in the house while it was under construction.” The door for the middle side rooms was in the right side of the house; they went up by winding stairs into the middle floor, and out of the middle into the third. So he builds the house and finishes it, and he covers the house with beams and planks of cedar. He builds the floors all along the house, each five cubits high; and they rested on the house with timbers of cedar. The Korean Revised Version reads 6:1 as 사백 팔십년이요 … 사년, it was four hundred and eighty years since the children of Israel came out of the land of Egypt and four years since Solomon became king over Israel, and names Solomon as the one who began to build; at 6:9 it reads 전의 건축이 마치니라, the building of the house was finished, naming no one.
- The LORD’s word to Solomon concerning the house he is building
the LORD’s word comes to Solomon, saying, “Concerning this house which you are building, if you will walk in my statutes, and execute my ordinances, and keep all my commandments to walk in them, then I will establish my word with you, which I spoke to David your father. I will dwell among the children of Israel, and will not forsake my people Israel.”
- The inner sanctuary prepared for the ark of the LORD’s covenant, and the whole house overlaid with gold
so Solomon builds the house and finishes it. He builds the walls of the house within with boards of cedar, from the floor of the house to the walls of the ceiling, and he covers the floor of the house with cypress boards. He builds twenty cubits of the back part of the house with boards of cedar from the floor to the ceiling, within, for an inner sanctuary, even for the most holy place. The text says, “In front of the temple sanctuary was forty cubits long. There was cedar on the house within, carved with buds and open flowers. All was cedar. No stone was visible.” He prepares an inner sanctuary in the middle of the house within, to set the ark of the LORD’s covenant there; within, the inner sanctuary was twenty cubits in length, and twenty cubits in width, and twenty cubits in its height. The text goes on, “He overlaid it with pure gold. He covered the altar with cedar.” So Solomon overlays the house within with pure gold; he draws chains of gold across before the inner sanctuary, and he overlays it with gold. He overlays the whole house with gold, until all the house was finished, and he also overlays the whole altar that belonged to the inner sanctuary with gold. Where WEB reads “He covered the altar with cedar” (6:20), the Korean Revised Version reads 백향목 단에도 입혔더라, he overlaid the cedar altar too; and where WEB reads “the house within” (6:21), it reads 외소 안에, within the outer sanctuary.
- The two cherubim of olive wood in the inner sanctuary
the text says, “In the inner sanctuary he made two cherubim of olive wood, each ten cubits high.” Five cubits was the length of one wing of the cherub, and five cubits was the length of the other wing of the cherub; from the tip of one wing to the tip of the other was ten cubits. The other cherub was ten cubits; both the cherubim were of one measure and one form, and one cherub was ten cubits high, and so was the other cherub. He sets the cherubim within the inner house. The wings of the cherubim were stretched out, so that the wing of the one touched the one wall and the wing of the other cherub touched the other wall; and their wings touched one another in the middle of the house. He overlays the cherubim with gold. He carves all the walls of the house around with carved figures of cherubim, palm trees, and open flowers, inside and outside, and he overlays the floor of the house with gold, inside and outside. At 6:27, where WEB has “He set the cherubim”, the Korean Revised Version names Solomon: 솔로몬이 내소 가운데 그룹을 두었으니, Solomon set the cherubim in the inner sanctuary.
- The doors of olive wood for the inner sanctuary, the doors of cypress wood for the temple, and the inner court
the text says, “For the entrance of the inner sanctuary, he made doors of olive wood. The lintel and door posts were a fifth part of the wall.” So he makes two doors of olive wood; he carves on them carvings of cherubim, palm trees, and open flowers, and overlays them with gold, and he spreads the gold on the cherubim and on the palm trees. He also makes the entrance of the temple door posts of olive wood, out of a fourth part of the wall, and two doors of cypress wood; the two leaves of the one door were folding, and the two leaves of the other door were folding. He carves cherubim, palm trees, and open flowers, and overlays them with gold fitted on the engraved work. He builds the inner court with three courses of cut stone and a course of cedar beams. The Korean Revised Version names no one who makes these, where WEB has “he”.
- The LORD’s house, its foundation laid in the fourth year and the house finished in the eleventh year
the foundation of the LORD’s house was laid in the fourth year, in the month Ziv. In the eleventh year, in the month Bul, which is the eighth month, the house was finished throughout all its parts and according to all its specifications. The text says, “So he spent seven years building it.” The Korean Revised Version names Solomon there: 솔로몬이 전을 건축한 동안이 칠년이었더라, the time Solomon built the house was seven years.
- Solomon’s own house, built in thirteen years, and the House of the Forest of Lebanon
Solomon is building his own house thirteen years, and he finishes all his house. For he builds the House of the Forest of Lebanon: its length was one hundred cubits, its width fifty cubits, and its height thirty cubits, on four rows of cedar pillars, with cedar beams on the pillars; it was covered with cedar above over the forty-five beams that were on the pillars, fifteen in a row. There were beams in three rows, and window was facing window in three ranks; all the doors and posts were made square with beams. He makes the hall of pillars, fifty cubits long and thirty cubits wide, with a porch before them, and pillars and a threshold before them; and he makes the porch of the throne where he was to judge, even the porch of judgment, covered with cedar from floor to floor. His house where he was to dwell, the other court within the porch, was of the same construction. He makes also a house for Pharaoh’s daughter (whom Solomon had taken as wife), like this porch. All these were of costly stones, even of stone cut according to measure, sawed with saws, inside and outside; the foundation was of costly stones, even great stones, stones of ten cubits and stones of eight cubits. The great court around had three courses of cut stone with a course of cedar beams, like the inner court of the LORD’s house and the porch of the house. Where WEB reads “he built the House of the Forest of Lebanon” (7:2), the Korean Revised Version reads 저가 레바논 나무로 궁을 지었으니, he built a palace of Lebanon wood; where WEB reads “beams in three rows” (7:4), it reads 창틀이 세 줄로, window frames in three rows; and at 7:8 it names Solomon (솔로몬의 거처할 궁, Solomon’s house where he was to dwell).
- Hiram, the son of a widow of the tribe of Naphtali, whom King Solomon brings out of Tyre
the text says, “King Solomon sent and brought Hiram out of Tyre. He was the son of a widow of the tribe of Naphtali, and his father was a man of Tyre, a worker in bronze; and he was filled with wisdom and understanding and skill to work all works in bronze. He came to King Solomon and performed all his work.” The Korean Revised Version names him again at 7:14 (이 히람은, this Hiram), where WEB has “he”.
- The two pillars of bronze, set up at the porch of the temple and called Jachin and Boaz
the text says, “For he fashioned the two pillars of bronze, eighteen cubits high apiece; and a line of twelve cubits encircled either of them.” He makes two capitals of molten bronze to set on the tops of the pillars; the height of the one capital was five cubits, and the height of the other capital was five cubits. There were nets of checker work and wreaths of chain work for the capitals which were on the top of the pillars: seven for the one capital, and seven for the other capital. So he makes the pillars; and there were two rows of pomegranates around the one network, to cover the capitals that were on the top of the pillars; and he does so for the other capital. The capitals that were on the top of the pillars in the porch were of lily work, four cubits. The text says, “There were capitals above also on the two pillars, close by the belly which was beside the network. There were two hundred pomegranates in rows around the other capital. He set up the pillars at the porch of the temple. He set up the right pillar and called its name Jachin; and he set up the left pillar and called its name Boaz.” On the tops of the pillars was lily work. So the work of the pillars was finished. These verses name no maker but “he”. Where WEB reads “two hundred pomegranates in rows around the other capital” (7:20), the Korean Revised Version reads 각기 석류 이백이 줄을 지었더라, two hundred pomegranates in rows on each.
- The molten sea, set on twelve oxen
the text says, “He made the molten sea ten cubits from brim to brim, round in shape. Its height was five cubits; and a line of thirty cubits encircled it.” Under its brim around there were buds which encircled it for ten cubits, encircling the sea; the buds were in two rows, cast when it was cast. It stood on twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east; and the sea was set on them above, and all their hindquarters were inward. It was a hand width thick. Its brim was worked like the brim of a cup, like the flower of a lily. It held two thousand baths. Where WEB reads “which encircled it for ten cubits” (7:24), the Korean Revised Version reads 매 규빗에 열개씩, ten to each cubit; and at 7:23 it names no maker, where WEB has “He”.
- The ten bases of bronze and the ten basins of bronze
the text says, “He made the ten bases of bronze. The length of one base was four cubits, four cubits its width, and three cubits its height.” The bases had panels between the ledges, and on the panels that were between the ledges were lions, oxen, and cherubim; on the ledges there was a pedestal above, and beneath the lions and oxen were wreaths of hanging work. Every base had four bronze wheels and axles of bronze, and its four feet had supports; the supports were cast beneath the basin, with wreaths at the side of each. 7:31 says, “Its opening within the capital and above was a cubit. Its opening was round like the work of a pedestal, a cubit and a half; and also on its opening were engravings, and their panels were square, not round.” The four wheels were underneath the panels, and the axles of the wheels were in the base; the height of a wheel was a cubit and half a cubit. The work of the wheels was like the work of a chariot wheel; their axles, their rims, their spokes, and their hubs were all of cast metal. There were four supports at the four corners of each base, and in the top of the base there was a round band half a cubit high. On the plates of its supports and on its panels, he engraves cherubim, lions, and palm trees, each in its space, with wreaths all around. He makes the ten bases in this way: all of them had one casting, one measure, and one form. He makes ten basins of bronze; one basin contained forty baths, every basin measured four cubits, and one basin was on every one of the ten bases. He sets the bases, five on the right side of the house and five on the left side of the house, and he sets the sea on the right side of the house eastward and toward the south. The Korean Revised Version names no maker in these verses, and gives the measures of 7:31 in other words: 그 받침 위로 들이켜 고가 한 규빗 되게 내민 것이 있고 그 면은 직경 한 규빗 반 되게 반원형으로 우묵하며.
- Hiram finishes all the work in the LORD’s house, and the king casts the vessels between Succoth and Zarethan
the text says, “Hiram made the pots, the shovels, and the basins. So Hiram finished doing all the work that he worked for King Solomon in the LORD’s house: the two pillars; the two bowls of the capitals that were on the top of the pillars; the two networks to cover the two bowls of the capitals that were on the top of the pillars; the four hundred pomegranates for the two networks; two rows of pomegranates for each network, to cover the two bowls of the capitals that were on the pillars; the ten bases; the ten basins on the bases; the one sea; the twelve oxen under the sea; the pots; the shovels; and the basins. All of these vessels, which Hiram made for King Solomon for the LORD’s house, were of burnished bronze.” The king casts them in the plain of the Jordan, in the clay ground between Succoth and Zarethan. Solomon leaves all the vessels unweighed, because there were so many of them; the weight of the bronze could not be determined. Where WEB reads “the pots” at 7:40 and at 7:45, the Korean Revised Version reads 물두멍, basins, at 7:40 and 솥, pots, at 7:45.
- Solomon makes all the vessels of the LORD’s house and puts the things David his father had dedicated in its treasuries
Solomon makes all the vessels that were in the LORD’s house: the golden altar and the table that the show bread was on, of gold; the lamp stands, five on the right side and five on the left, in front of the inner sanctuary, of pure gold; the flowers, the lamps, and the tongs, of gold; the cups, the snuffers, the basins, the spoons, and the fire pans, of pure gold; and the hinges, both for the doors of the inner house, the most holy place, and for the doors of the house, of the temple, of gold. Thus all the work that King Solomon did in the LORD’s house was finished. Solomon brings in the things which David his father had dedicated—the silver, the gold, and the vessels—and puts them in the treasuries of the LORD’s house.
- The ark of the LORD’s covenant brought up out of David’s city, which is Zion, and the cloud that fills the LORD’s house
Solomon assembles the elders of Israel with all the heads of the tribes, the princes of the fathers’ households of the children of Israel, to King Solomon in Jerusalem, to bring up the ark of the LORD’s covenant out of David’s city, which is Zion. All the men of Israel assemble themselves to King Solomon at the feast in the month Ethanim, which is the seventh month. All the elders of Israel come, and the priests pick up the ark. They bring up the LORD’s ark, the Tent of Meeting, and all the holy vessels that were in the Tent; the priests and the Levites bring these up. King Solomon and all the congregation of Israel, who were assembled to him, are with him before the ark, sacrificing sheep and cattle that could not be counted or numbered for multitude. The priests bring in the ark of the LORD’s covenant to its place, into the inner sanctuary of the house, to the most holy place, even under the cherubim’s wings; for the cherubim spread their wings out over the place of the ark, and the cherubim covered the ark and its poles above. The text says, “The poles were so long that the ends of the poles were seen from the holy place before the inner sanctuary, but they were not seen outside. They are there to this day. There was nothing in the ark except the two stone tablets which Moses put there at Horeb, when the LORD made a covenant with the children of Israel, when they came out of the land of Egypt.” And it says, “It came to pass, when the priests had come out of the holy place, that the cloud filled the LORD’s house, so that the priests could not stand to minister by reason of the cloud; for the LORD’s glory filled the LORD’s house.” At 8:1 the Korean Revised Version gives Solomon’s purpose first (to bring up the ark of the LORD’s covenant out of David’s city, which is Zion) and has the leaders assembled 예루살렘 자기에게로, to himself in Jerusalem.
- Solomon’s words on the house he has built, a place to dwell in forever
then Solomon says, “The LORD has said that he would dwell in the thick darkness. I have surely built you a house of habitation, a place for you to dwell in forever.”
- The king’s words as he blesses all the assembly of Israel and blesses the LORD
the king turns his face around and blesses all the assembly of Israel; and all the assembly of Israel stands. He says, “Blessed is the LORD, the God of Israel, who spoke with his mouth to David your father, and has with his hand fulfilled it, saying, ‘Since the day that I brought my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build a house, that my name might be there; but I chose David to be over my people Israel.’ Now it was in the heart of David my father to build a house for the name of the LORD, the God of Israel. But the LORD said to David my father, ‘Whereas it was in your heart to build a house for my name, you did well that it was in your heart. Nevertheless, you shall not build the house; but your son who shall come out of your body, he shall build the house for my name.’ The LORD has established his word that he spoke; for I have risen up in the place of David my father, and I sit on the throne of Israel, as the LORD promised, and have built the house for the name of the LORD, the God of Israel. There I have set a place for the ark, in which is the LORD’s covenant, which he made with our fathers when he brought them out of the land of Egypt.” At 8:14 the Korean Revised Version reads 얼굴을 돌이켜 (turning his face) with no subject of its own; at 8:15 it names the king (왕이 가로되) where WEB reads “He said”, and reads 나의 부친 다윗에게, to David my father, where WEB reads “to David your father”.
- Solomon’s prayer before the LORD’s altar, his hands spread out toward heaven
Solomon stands before the LORD’s altar in the presence of all the assembly of Israel, and spreads out his hands toward heaven; and he says, “LORD, the God of Israel, there is no God like you, in heaven above, or on earth beneath; who keeps covenant and loving kindness with your servants who walk before you with all their heart; who has kept with your servant David my father that which you promised him. Yes, you spoke with your mouth, and have fulfilled it with your hand, as it is today. Now therefore, may LORD, the God of Israel, keep with your servant David my father that which you have promised him, saying, ‘There shall not fail from you a man in my sight to sit on the throne of Israel, if only your children take heed to their way, to walk before me as you have walked before me.’ Now therefore, God of Israel, please let your word be verified, which you spoke to your servant David my father. But will God in very deed dwell on the earth? Behold, heaven and the heaven of heavens can’t contain you; how much less this house that I have built! Yet have respect for the prayer of your servant and for his supplication, LORD my God, to listen to the cry and to the prayer which your servant prays before you today; that your eyes may be open toward this house night and day, even toward the place of which you have said, ‘My name shall be there;’ to listen to the prayer which your servant prays toward this place. Listen to the supplication of your servant, and of your people Israel, when they pray toward this place. Yes, hear in heaven, your dwelling place; and when you hear, forgive.” At 8:23 the Korean Revised Version reads 주와 같은 신이 없나이다 (there is no god like you); at 8:25 it gives the LORD’s word with its condition first and ends the verse with the request, 이제 다윗을 위하여 그 허하신 말씀을 지키시옵소서 (now keep for David the word you promised).
- The prayer for a man who sins against his neighbor and swears before the altar
the prayer goes on, “If a man sins against his neighbor, and an oath is laid on him to cause him to swear, and he comes and swears before your altar in this house, then hear in heaven, and act, and judge your servants, condemning the wicked, to bring his way on his own head, and justifying the righteous, to give him according to his righteousness.”
- The prayer for Israel struck down before the enemy
the prayer goes on, “When your people Israel are struck down before the enemy because they have sinned against you, if they turn again to you and confess your name, and pray and make supplication to you in this house, then hear in heaven, and forgive the sin of your people Israel, and bring them again to the land which you gave to their fathers.”
- The prayer for when the sky is shut up and there is no rain
the prayer goes on, “When the sky is shut up and there is no rain because they have sinned against you, if they pray toward this place and confess your name, and turn from their sin when you afflict them, then hear in heaven, and forgive the sin of your servants, and of your people Israel, when you teach them the good way in which they should walk; and send rain on your land which you have given to your people for an inheritance.”
- The prayer for famine, pestilence, and whatever plague there is
the prayer goes on, “If there is famine in the land, if there is pestilence, if there is blight, mildew, locust or caterpillar; if their enemy besieges them in the land of their cities, whatever plague, whatever sickness there is, whatever prayer and supplication is made by any man, or by all your people Israel, who shall each know the plague of his own heart, and spread out his hands toward this house, then hear in heaven, your dwelling place, and forgive, and act, and give to every man according to all his ways, whose heart you know (for you, even you only, know the hearts of all the children of men); that they may fear you all the days that they live in the land which you gave to our fathers.” At 8:37 the Korean Revised Version reads 적국이 와서 성읍을 에워싸거나 (if an enemy comes and besieges a city).
- The prayer for the foreigner who comes out of a far country
the prayer goes on, “Moreover, concerning the foreigner, who is not of your people Israel, when he comes out of a far country for your name’s sake (for they shall hear of your great name and of your mighty hand and of your outstretched arm), when he comes and prays toward this house, hear in heaven, your dwelling place, and do according to all that the foreigner calls to you for; that all the peoples of the earth may know your name, to fear you, as do your people Israel, and that they may know that this house which I have built is called by your name.”
- The prayer for the people who go out to battle against their enemy
the prayer goes on, “If your people go out to battle against their enemy, by whatever way you shall send them, and they pray to the LORD toward the city which you have chosen, and toward the house which I have built for your name, then hear in heaven their prayer and their supplication, and maintain their cause.”
- The prayer for the people carried away captive to the land of the enemy
the prayer goes on, “If they sin against you (for there is no man who doesn’t sin), and you are angry with them and deliver them to the enemy, so that they carry them away captive to the land of the enemy, far off or near; yet if they repent in the land where they are carried captive, and turn again, and make supplication to you in the land of those who carried them captive, saying, ‘We have sinned and have done perversely; we have dealt wickedly,’ if they return to you with all their heart and with all their soul in the land of their enemies who carried them captive, and pray to you toward their land which you gave to their fathers, the city which you have chosen and the house which I have built for your name, then hear their prayer and their supplication in heaven, your dwelling place, and maintain their cause; and forgive your people who have sinned against you, and all their transgressions in which they have transgressed against you; and give them compassion before those who carried them captive, that they may have compassion on them (for they are your people and your inheritance, which you brought out of Egypt, from the middle of the iron furnace); that your eyes may be open to the supplication of your servant and to the supplication of your people Israel, to listen to them whenever they cry to you. For you separated them from among all the peoples of the earth to be your inheritance, as you spoke by Moses your servant, when you brought our fathers out of Egypt, Lord GOD.” The Korean Revised Version opens 8:53 with 주 여호와여 (Lord GOD), where WEB ends the verse with “Lord GOD”.
- Solomon arises from before the LORD’s altar, stands and blesses the assembly with a loud voice
when Solomon had finished praying all this prayer and supplication to the LORD, he arises from before the LORD’s altar, from kneeling on his knees with his hands spread out toward heaven. He stands and blesses all the assembly of Israel with a loud voice, saying, “Blessed be the LORD, who has given rest to his people Israel, according to all that he promised. There has not failed one word of all his good promise, which he promised by Moses his servant. May the LORD our God be with us as he was with our fathers. Let him not leave us or forsake us, that he may incline our hearts to him, to walk in all his ways, and to keep his commandments, his statutes, and his ordinances, which he commanded our fathers. Let these my words, with which I have made supplication before the LORD, be near to the LORD our God day and night, that he may maintain the cause of his servant and the cause of his people Israel, as every day requires; that all the peoples of the earth may know that the LORD himself is God. There is no one else. Let your heart therefore be perfect with the LORD our God, to walk in his statutes, and to keep his commandments, as it is today.”
- The dedication of the LORD’s house, and the feast of seven days and seven more days
the king, and all Israel with him, offer sacrifice before the LORD. Solomon offers for the sacrifice of peace offerings, which he offered to the LORD, twenty two thousand head of cattle and one hundred twenty thousand sheep. So the king and all the children of Israel dedicate the LORD’s house. The same day the king makes the middle of the court holy that was before the LORD’s house; for there he offers the burnt offering, the meal offering, and the fat of the peace offerings, because the bronze altar that was before the LORD was too little to receive the burnt offering, the meal offering, and the fat of the peace offerings. The text says, “So Solomon held the feast at that time, and all Israel with him, a great assembly, from the entrance of Hamath to the brook of Egypt, before the LORD our God, seven days and seven more days, even fourteen days.” On the eighth day he sends the people away; and they bless the king, and go to their tents joyful and glad in their hearts for all the goodness that the LORD had shown to David his servant, and to Israel his people. At 8:64 the Korean Revised Version reads 감사제의 기름 the first time and 화목제의 기름 the second, where WEB reads “the fat of the peace offerings” both times, and at 8:66 it names Solomon (제 팔일에 솔로몬이) where WEB reads “he”.
- The LORD appears to Solomon the second time, as he had appeared to him at Gibeon, and speaks to him
when Solomon had finished the building of the LORD’s house, the king’s house, and all Solomon’s desire which he was pleased to do, the LORD appears to Solomon the second time, as he had appeared to him at Gibeon. The LORD says to him, “I have heard your prayer and your supplication that you have made before me. I have made this house holy, which you have built, to put my name there forever; and my eyes and my heart shall be there perpetually. As for you, if you will walk before me as David your father walked, in integrity of heart and in uprightness, to do according to all that I have commanded you, and will keep my statutes and my ordinances, then I will establish the throne of your kingdom over Israel forever, as I promised to David your father, saying, ‘There shall not fail from you a man on the throne of Israel.’ But if you turn away from following me, you or your children, and not keep my commandments and my statutes which I have set before you, but go and serve other gods and worship them, then I will cut off Israel out of the land which I have given them; and I will cast this house, which I have made holy for my name, out of my sight; and Israel will be a proverb and a byword among all peoples. Though this house is so high, yet everyone who passes by it will be astonished and hiss; and they will say, ‘Why has the LORD done this to this land and to this house?’ and they will answer, ‘Because they abandoned the LORD their God, who brought their fathers out of the land of Egypt, and embraced other gods, and worshiped them, and served them. Therefore the LORD has brought all this evil on them.’” The Korean Revised Version names no one at 9:3 (저에게 이르시되, said to him), where the LORD of 9:2 speaks, and reads 너희나 너희 자손이 (you, plural, or your children) at 9:6.
- The twenty cities in the land of Galilee given to Hiram, and the name the land of Cabul
at the end of twenty years, in which Solomon had built the two houses, the LORD’s house and the king’s house (now Hiram the king of Tyre had furnished Solomon with cedar trees and cypress trees, and with gold, according to all his desire), King Solomon gives Hiram twenty cities in the land of Galilee. Hiram comes out of Tyre to see the cities which Solomon had given him; and they don’t please him. He says, “What cities are these which you have given me, my brother?” The text says, “He called them the land of Cabul to this day.” Hiram sends to the king one hundred twenty talents of gold. At 9:11 the Korean Revised Version gives the gift first and then its reason, 이는 두로 왕 히람이 솔로몬에게 그 온갖 소원대로 백향목과 잣나무와 금을 지공하였음이라, and at 9:13 it reads 나의 형이여 (형, an elder brother) where WEB reads “my brother”, and 그 이름이 오늘까지 있으니라 (the name is there to this day).
- What King Solomon conscripted forced labor to build, and Gezer, which Pharaoh king of Egypt had taken
the text says, “This is the reason of the forced labor which King Solomon conscripted: to build the LORD’s house, his own house, Millo, Jerusalem’s wall, Hazor, Megiddo, and Gezer.” Pharaoh king of Egypt had gone up, taken Gezer, burned it with fire, killed the Canaanites who lived in the city, and given it for a wedding gift to his daughter, Solomon’s wife. Solomon builds in the land Gezer, Beth Horon the lower, Baalath, Tamar in the wilderness, all the storage cities that Solomon had, the cities for his chariots, the cities for his horsemen, and that which Solomon desired to build for his pleasure in Jerusalem, and in Lebanon, and in all the land of his dominion. The Korean Revised Version has no “in the land” at 9:17; at 9:18 it reads 그 땅의 들에 있는 다드몰, naming the place 다드몰, in the wilderness of the land, where WEB reads “Tamar in the wilderness”; and at 9:19 it reads 자기에게 있는 (that he had) where WEB reads “that Solomon had”.
- The people left in the land, of whom Solomon raises a levy of bondservants
the text says, “As for all the people who were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the children of Israel—their children who were left after them in the land, whom the children of Israel were not able utterly to destroy—of them Solomon raised a levy of bondservants to this day. But of the children of Israel Solomon made no bondservants; but they were the men of war, his servants, his princes, his captains, and rulers of his chariots and of his horsemen.” It goes on, “These were the five hundred fifty chief officers who were over Solomon’s work, who ruled over the people who labored in the work.”
- Pharaoh’s daughter comes up out of David’s city, and Millo is built
Pharaoh’s daughter comes up out of David’s city to her house which Solomon had built for her. Then he builds Millo. Solomon offers burnt offerings and peace offerings on the altar which he built to the LORD three times per year, burning incense with them on the altar that was before the LORD. So he finishes the house. At 9:24 the Korean Revised Version names Solomon as the one who built Millo when she came (이를 때에 솔로몬이 밀로를 건축하였더라); at 9:25 it reads 번제와 감사제 where WEB reads “burnt offerings and peace offerings”, and names no one who finished the house (이에 전 역사가 마치니라).
- The ships made in Ezion Geber, and the four hundred and twenty talents of gold fetched from Ophir
King Solomon makes a fleet of ships in Ezion Geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom. Hiram sends in the fleet his servants, sailors who had knowledge of the sea, with the servants of Solomon. They come to Ophir, and fetch from there gold, four hundred and twenty talents, and bring it to King Solomon. The Korean Revised Version names the land of Edom and the shore of the Red Sea before Eloth and Ezion Geber (에돔 땅 홍해 물 가 엘롯 근처 에시온게벨).
- The queen of Sheba comes to Jerusalem to test Solomon with hard questions
when the queen of Sheba hears of the fame of Solomon concerning the LORD’s name, she comes to test him with hard questions. She comes to Jerusalem with a very great caravan, with camels that bore spices, very much gold, and precious stones; and when she has come to Solomon, she talks with him about all that was in her heart. Solomon answers all her questions. The text says, “There wasn’t anything hidden from the king which he didn’t tell her.” When the queen of Sheba has seen all the wisdom of Solomon, the house that he had built, the food of his table, the sitting of his servants, the attendance of his officials, their clothing, his cup bearers, and his ascent by which he went up to the LORD’s house, there is no more spirit in her. Where WEB reads “his ascent by which he went up to the LORD’s house” (10:5), the Korean Revised Version reads 여호와의 전에 올라가는 층계, the stairway going up to the LORD’s house.
- The queen of Sheba tells the king that the report she heard was true
the queen says to the king, “It was a true report that I heard in my own land of your acts and of your wisdom. However, I didn’t believe the words until I came and my eyes had seen it. Behold, not even half was told me! Your wisdom and prosperity exceed the fame which I heard. Happy are your men, happy are these your servants who stand continually before you, who hear your wisdom. Blessed is the LORD your God, who delighted in you, to set you on the throne of Israel. Because the LORD loved Israel forever, therefore he made you king, to do justice and righteousness.” WEB’s 10:6 reads “She said to the king”; the Korean Revised Version names no one there, its sentence running on from 10:4–5 (왕께 고하되, said to the king).
- The queen of Sheba gives King Solomon gold, spices and precious stones, and goes to her own land
the queen gives the king one hundred twenty talents of gold, and a very great quantity of spices, and precious stones. The text says, “Never again was there such an abundance of spices as these which the queen of Sheba gave to King Solomon.” The fleet of Hiram that brought gold from Ophir also brings in from Ophir great quantities of almug trees and precious stones. The king makes of the almug trees pillars for the LORD’s house and for the king’s house, harps also and stringed instruments for the singers. The text says, “no such almug trees came or were seen to this day.” King Solomon gives to the queen of Sheba all her desire, whatever she asked, in addition to that which Solomon gave her of his royal bounty. So she turns and goes to her own land, she and her servants. Where WEB reads “pillars” (10:12), the Korean Revised Version reads 난간, railings; at 10:13 it names Solomon once (솔로몬왕이 왕의 규례대로, King Solomon, according to the king’s custom), where WEB names him twice.
- King Solomon makes shields of beaten gold and a great throne of ivory
the weight of gold that comes to Solomon in one year is six hundred sixty-six talents of gold, in addition to that which the traders brought, and the traffic of the merchants, and of all the kings of the mixed people, and of the governors of the country. King Solomon makes two hundred bucklers of beaten gold; six hundred shekels of gold went to one buckler. He makes three hundred shields of beaten gold; three minas of gold went to one shield; and the king puts them in the House of the Forest of Lebanon. The king makes a great throne of ivory, and overlays it with the finest gold. There were six steps to the throne, and the top of the throne was round behind; and there were armrests on either side by the place of the seat, and two lions standing beside the armrests. Twelve lions stood there on the one side and on the other on the six steps. The text says, “Nothing like it was made in any kingdom.” All King Solomon’s drinking vessels were of gold, and all the vessels of the House of the Forest of Lebanon were of pure gold. The text says, “None were of silver, because it was considered of little value in the days of Solomon. For the king had a fleet of ships of Tarshish at sea with Hiram’s fleet. Once every three years the fleet of Tarshish came bringing gold, silver, ivory, apes, and peacocks.” Where WEB reads “all the kings of the mixed people” (10:15), the Korean Revised Version reads 아라비아 왕들, the kings of Arabia; for “the House of the Forest of Lebanon” (10:17, 10:21) it reads 레바논 나무 궁, the palace of Lebanon wood; and for “two lions” (10:19) it reads 사자가 하나씩, a lion at each.
- All the earth seeks the presence of Solomon, and every man brings his tribute
King Solomon exceeds all the kings of the earth in riches and in wisdom. All the earth seeks the presence of Solomon to hear his wisdom which God had put in his heart. Year after year, every man brings his tribute, vessels of silver, vessels of gold, clothing, armor, spices, horses, and mules.
- The chariots and horsemen Solomon gathers, and the horses brought out of Egypt
Solomon gathers together chariots and horsemen. He had one thousand four hundred chariots and twelve thousand horsemen. He kept them in the chariot cities and with the king at Jerusalem. The king makes silver as common as stones in Jerusalem, and cedars as common as the sycamore trees that are in the lowland. The text says, “The horses which Solomon had were brought out of Egypt. The king’s merchants received them in droves, each drove at a price. A chariot was imported from Egypt for six hundred shekels of silver, and a horse for one hundred fifty shekels; and so they exported them to all the kings of the Hittites and to the kings of Syria.” Where WEB reads “in droves, each drove at a price” (10:28), the Korean Revised Version reads 떼로 정가하여, in droves at a set price; for “the kings of Syria” (10:29) it reads 아람 왕들, the kings of Aram.
- King Solomon loves many foreign women, and his wives turn his heart away
King Solomon loves many foreign women, together with the daughter of Pharaoh: women of the Moabites, Ammonites, Edomites, Sidonians, and Hittites. The text says they were “of the nations concerning which the LORD said to the children of Israel, ‘You shall not go among them, neither shall they come among you, for surely they will turn away your heart after their gods.’” Solomon joins to these in love. He had seven hundred wives, princesses, and three hundred concubines. His wives turn his heart away. When Solomon was old, his wives turned away his heart after other gods; and his heart was not perfect with the LORD his God, as the heart of David his father was. The text says, “For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites.” Solomon does that which was evil in the LORD’s sight, and doesn’t go fully after the LORD, as David his father did. Then Solomon builds a high place for Chemosh the abomination of Moab, on the mountain that is before Jerusalem, and for Molech the abomination of the children of Ammon. So he does for all his foreign wives, who burned incense and sacrificed to their gods. The Korean Revised Version reads 바로의 딸 외에, besides the daughter of Pharaoh, at 11:1, and names no one at 11:5 and 11:7, where WEB names Solomon.
- The LORD is angry with Solomon, and says that he will tear the kingdom from him and give it to his servant
the LORD is angry with Solomon, because his heart was turned away from the LORD, the God of Israel, who had appeared to him twice, and had commanded him concerning this thing, that he should not go after other gods; but he didn’t keep that which the LORD commanded. Therefore the LORD says to Solomon, “Because this is done by you, and you have not kept my covenant and my statutes, which I have commanded you, I will surely tear the kingdom from you, and will give it to your servant. Nevertheless, I will not do it in your days, for David your father’s sake; but I will tear it out of your son’s hand. However, I will not tear away all the kingdom; but I will give one tribe to your son, for David my servant’s sake, and for Jerusalem’s sake which I have chosen.” The Korean Revised Version gives the cause first at 11:9 (솔로몬이 마음을 돌이켜 이스라엘 하나님 여호와를 떠나므로, because Solomon turned his heart away from the LORD, the God of Israel) and the LORD’s anger after it.
- Hadad the Edomite, an adversary to Solomon, finds favor with Pharaoh king of Egypt and asks to go to his own country
the LORD raises up an adversary to Solomon: Hadad the Edomite. He was one of the king’s offspring in Edom. The text says, “For when David was in Edom, and Joab the captain of the army had gone up to bury the slain, and had struck every male in Edom (for Joab and all Israel remained there six months, until he had cut off every male in Edom), Hadad fled, he and certain Edomites of his father’s servants with him, to go into Egypt, when Hadad was still a little child.” They arise out of Midian and come to Paran; and they take men with them out of Paran, and they come to Egypt, to Pharaoh king of Egypt, who gives him a house, and appoints him food, and gives him land. Hadad finds great favor in the sight of Pharaoh, so that he gives him as wife the sister of his own wife, the sister of Tahpenes the queen. The sister of Tahpenes bears him Genubath his son, whom Tahpenes weaned in Pharaoh’s house; and Genubath was in Pharaoh’s house among the sons of Pharaoh. When Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the army was dead, Hadad says to Pharaoh, “Let me depart, that I may go to my own country.” Then Pharaoh says to him, “But what have you lacked with me, that behold, you seek to go to your own country?” He answers, “Nothing, however only let me depart.” The Korean Revised Version reads 왕의 자손으로서 에돔에 거하였더라, being of the king’s offspring, he lived in Edom (11:14); it names Hadad once at 11:17, where it puts his being a little child first; it names Pharaoh twice at 11:18 and twice at 11:19; it names Hadad once at 11:21 (하닷이 애굽에 있어서 … 바로에게 고하되, Hadad, being in Egypt, … said to Pharaoh), where WEB names him twice; and it names no one who answers at 11:22 (대답하되, answered), where WEB reads “He answered”.
- Rezon the son of Eliada gathers men, is an adversary to Israel, and reigns over Syria
the text says, “God raised up an adversary to him, Rezon the son of Eliada, who had fled from his lord, Hadadezer king of Zobah. He gathered men to himself, and became captain over a troop, when David killed them of Zobah. They went to Damascus and lived there, and reigned in Damascus. He was an adversary to Israel all the days of Solomon, in addition to the mischief of Hadad. He abhorred Israel, and reigned over Syria.” The Korean Revised Version reads 솔로몬의 대적, an adversary to Solomon, at 11:23; it names Rezon at 11:24 and 11:25, where WEB reads “He”; and at 11:24 it has Rezon go to Damascus and become king there (르손이 … 다메섹으로 가서 웅거하고 거기서 왕이 되었더라), where WEB reads “They went to Damascus and lived there, and reigned in Damascus.”
- The reason why Jeroboam the son of Nebat lifts up his hand against the king
Jeroboam the son of Nebat, an Ephraimite of Zeredah, a servant of Solomon, whose mother’s name was Zeruah, a widow, also lifts up his hand against the king. The text says, “This was the reason why he lifted up his hand against the king: Solomon built Millo, and repaired the breach of his father David’s city.” The man Jeroboam was a mighty man of valor; and Solomon sees that the young man is industrious, and puts him in charge of all the labor of the house of Joseph. The Korean Revised Version gives 11:26 in another order: first 솔로몬의 신복 느밧의 아들 여로보암이 또한 손을 들어 왕을 대적하였으니, Jeroboam the son of Nebat, Solomon’s servant, also lifted up his hand against the king, and then 저는 에브라임 족속인 스레다 사람이요 그 어미의 이름은 스루아니 과부더라, he was an Ephraimite of Zeredah, and his mother’s name was Zeruah, a widow.
- The prophet Ahijah the Shilonite tears his new garment in twelve pieces and tells Jeroboam to take ten pieces
at that time, when Jeroboam goes out of Jerusalem, the prophet Ahijah the Shilonite finds him on the way. Now Ahijah had clad himself with a new garment; and the two of them were alone in the field. Ahijah takes the new garment that was on him, and tears it in twelve pieces. He says to Jeroboam, “Take ten pieces; for the LORD, the God of Israel, says, ‘Behold, I will tear the kingdom out of the hand of Solomon and will give ten tribes to you (but he shall have one tribe, for my servant David’s sake and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel), because they have forsaken me, and have worshiped Ashtoreth the goddess of the Sidonians, Chemosh the god of Moab, and Milcom the god of the children of Ammon. They have not walked in my ways, to do that which is right in my eyes, and to keep my statutes and my ordinances, as David his father did. However, I will not take the whole kingdom out of his hand, but I will make him prince all the days of his life for David my servant’s sake whom I chose, who kept my commandments and my statutes, but I will take the kingdom out of his son’s hand and will give it to you, even ten tribes. I will give one tribe to his son, that David my servant may have a lamp always before me in Jerusalem, the city which I have chosen for myself to put my name there. I will take you, and you shall reign according to all that your soul desires, and shall be king over Israel. It shall be, if you will listen to all that I command you, and will walk in my ways, and do that which is right in my eyes, to keep my statutes and my commandments, as David my servant did, that I will be with you, and will build you a sure house, as I built for David, and will give Israel to you. I will afflict the offspring of David for this, but not forever.’” At 11:32 the Korean Revised Version reads 한 지파를 솔로몬에게 주리니 (one tribe to Solomon), where WEB reads “but he shall have one tribe”, and at 11:34 it reads 솔로몬의 생전에는 (in Solomon’s lifetime), where WEB reads “all the days of his life”.
- Jeroboam flees into Egypt, to Shishak king of Egypt
therefore Solomon seeks to kill Jeroboam, but Jeroboam arises and flees into Egypt, to Shishak king of Egypt, and is in Egypt until the death of Solomon.
- Solomon sleeps with his fathers, and Rehoboam his son reigns in his place
the text says, “Now the rest of the acts of Solomon, and all that he did, and his wisdom, aren’t they written in the book of the acts of Solomon?” The time that Solomon reigned in Jerusalem over all Israel was forty years. Solomon sleeps with his fathers, and is buried in his father David’s city; and Rehoboam his son reigns in his place.
- Rehoboam goes to Shechem, and Jeroboam and all the assembly of Israel ask him to make their yoke lighter
Rehoboam goes to Shechem, for all Israel had come to Shechem to make him king. When Jeroboam the son of Nebat hears of it (for he was yet in Egypt, where he had fled from the presence of King Solomon, and Jeroboam lived in Egypt; and they sent and called him), Jeroboam and all the assembly of Israel come, and speak to Rehoboam, saying, “Your father made our yoke difficult. Now therefore make the hard service of your father, and his heavy yoke which he put on us, lighter, and we will serve you.” He says to them, “Depart for three days, then come back to me.” So the people depart. The Korean Revised Version names Jeroboam once at 12:2, where WEB names him twice, and names Rehoboam at 12:5 (르호보암이 대답하되), where WEB says “He”.
- King Rehoboam takes counsel with the old men, abandons their counsel, and takes counsel with the young men who had grown up with him
King Rehoboam takes counsel with the old men who had stood before Solomon his father while he yet lived, saying, “What counsel do you give me to answer these people?” They reply, “If you will be a servant to this people today, and will serve them, and answer them with good words, then they will be your servants forever.” But he abandons the counsel of the old men which they had given him, and takes counsel with the young men who had grown up with him, who stood before him. He says to them, “What counsel do you give, that we may answer these people who have spoken to me, saying, ‘Make the yoke that your father put on us lighter’?” The young men who had grown up with him say to him, “Tell these people who spoke to you, saying, ‘Your father made our yoke heavy, but make it lighter to us’—tell them, ‘My little finger is thicker than my father’s waist. Now my father burdened you with a heavy yoke, but I will add to your yoke. My father chastised you with whips, but I will chastise you with scorpions.’” The Korean Revised Version names the king (왕이) at 12:8, where WEB says “he”, and runs on from 12:8 with no subject at 12:9, where WEB says “He said to them”.
- On the third day the king answers the people roughly, according to the counsel of the young men
so Jeroboam and all the people come to Rehoboam the third day, as the king asked, saying, “Come to me again the third day.” The king answers the people roughly, and abandons the counsel of the old men which they had given him, and speaks to them according to the counsel of the young men, saying, “My father made your yoke heavy, but I will add to your yoke. My father chastised you with whips, but I will chastise you with scorpions.” The text says, “So the king didn’t listen to the people; for it was a thing brought about from the LORD, that he might establish his word, which the LORD spoke by Ahijah the Shilonite to Jeroboam the son of Nebat.”
- All Israel stones Adoram to death and makes Jeroboam king over all Israel
when all Israel sees that the king doesn’t listen to them, the people answer the king, saying, “What portion have we in David? We don’t have an inheritance in the son of Jesse. To your tents, Israel! Now see to your own house, David.” So Israel departs to their tents. But as for the children of Israel who lived in the cities of Judah, Rehoboam reigns over them. Then King Rehoboam sends Adoram, who was over the men subject to forced labor; and all Israel stones him to death with stones. King Rehoboam hurries to get himself up to his chariot, to flee to Jerusalem. The text says, “So Israel rebelled against David’s house to this day.” When all Israel hears that Jeroboam had returned, they send and call him to the congregation, and make him king over all Israel. The text says, “There was no one who followed David’s house, except for the tribe of Judah only.” Where WEB reads Adoram, the Korean Revised Version reads 아도니람.
- Rehoboam assembles all the house of Judah and the tribe of Benjamin, and the word of God comes to Shemaiah the man of God
Rehoboam comes to Jerusalem and assembles all the house of Judah and the tribe of Benjamin, a hundred and eighty thousand chosen men who were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon. But the word of God comes to Shemaiah the man of God, saying, “Speak to Rehoboam the son of Solomon, king of Judah, and to all the house of Judah and Benjamin, and to the rest of the people, saying, ‘The LORD says, “You shall not go up or fight against your brothers, the children of Israel. Everyone return to his house; for this thing is from me.”’” So they listen to the LORD’s word, and return and go their way, according to the LORD’s word. The text does not say that Shemaiah spoke these words.
- Jeroboam builds Shechem and Penuel
Jeroboam builds Shechem in the hill country of Ephraim, and lives in it; and he goes out from there and builds Penuel. The Korean Revised Version writes the name 부느엘.
- The two calves of gold set in Bethel and in Dan
Jeroboam says in his heart, “Now the kingdom will return to David’s house. If this people goes up to offer sacrifices in the LORD’s house at Jerusalem, then the heart of this people will turn again to their lord, even to Rehoboam king of Judah; and they will kill me, and return to Rehoboam king of Judah.” So the king takes counsel, and makes two calves of gold; and he says to them, “It is too much for you to go up to Jerusalem. Look and behold your gods, Israel, which brought you up out of the land of Egypt!” He sets the one in Bethel, and the other he puts in Dan. The text says, “This thing became a sin, for the people went even as far as Dan to worship before the one there.” The Korean Revised Version gives 12:26–29 no subject, running on from Jeroboam at 12:25, and at 12:28 reads 이스라엘아 이는 너희를 애굽 땅에서 인도하여 올린 너희 신이라.
- The priests of the high places who were not of the sons of Levi, and the feast of the eighth month
the text says, “He made houses of high places, and made priests from among all the people, who were not of the sons of Levi.” Jeroboam ordains a feast in the eighth month, on the fifteenth day of the month, like the feast that is in Judah, and he goes up to the altar. He does so in Bethel, sacrificing to the calves that he had made, and he places in Bethel the priests of the high places that he had made. He goes up to the altar which he had made in Bethel on the fifteenth day in the eighth month, even in the month which he had devised of his own heart; and he ordains a feast for the children of Israel, and goes up to the altar to burn incense. The Korean Revised Version does not name Jeroboam in these verses (저가, “he”, at 12:31 and 12:33), and writes 단 for the altar at 12:32–33.
- A man of God who came out of Judah to Bethel cries against the altar, and the altar is split apart
a man of God comes out of Judah by the LORD’s word to Bethel; and Jeroboam is standing by the altar to burn incense. The man of God cries against the altar by the LORD’s word, and says, “Altar! Altar! The LORD says: ‘Behold, a son will be born to David’s house, Josiah by name. On you he will sacrifice the priests of the high places who burn incense on you, and they will burn men’s bones on you.’” He gives a sign the same day, saying, “This is the sign which the LORD has spoken: Behold, the altar will be split apart, and the ashes that are on it will be poured out.” When the king hears the saying of the man of God, which he cried against the altar in Bethel, Jeroboam puts out his hand from the altar, saying, “Seize him!” The text says, “His hand, which he put out against him, dried up, so that he could not draw it back again to himself. The altar was also split apart, and the ashes poured out from the altar, according to the sign which the man of God had given by the LORD’s word.” WEB says “He” at 13:2, where the Korean Revised Version names the man of God (하나님의 사람이); the Korean reads 저가 … 사람의 뼈를 네 위에 사르리라, with “he” where WEB has “they will burn men’s bones on you”, and names Jeroboam as king (여로보암왕이) at 13:4, where WEB says “the king”.
- The king’s hand is restored, and the man of God will not go in with the king but goes another way
the king answers the man of God, “Now intercede for the favor of the LORD your God, and pray for me, that my hand may be restored to me.” The man of God intercedes with the LORD, and the king’s hand is restored to him, and becomes as it was before. The king says to the man of God, “Come home with me and refresh yourself, and I will give you a reward.” The man of God says to the king, “Even if you gave me half of your house, I would not go in with you, neither would I eat bread nor drink water in this place; for so was it commanded me by the LORD’s word, saying, ‘You shall eat no bread, drink no water, and don’t return by the way that you came.’” So he goes another way, and doesn’t return by the way that he came to Bethel.
- An old prophet who lives in Bethel lies to the man of God and brings him back to his house
now an old prophet lives in Bethel, and one of his sons comes and tells him all the works that the man of God had done that day in Bethel. They also tell their father the words which he had spoken to the king. Their father says to them, “Which way did he go?” Now his sons had seen which way the man of God went, who came from Judah. He says to his sons, “Saddle the donkey for me.” So they saddle the donkey for him; and he rides on it. He goes after the man of God, and finds him sitting under an oak. He says to him, “Are you the man of God who came from Judah?” He says, “I am.” Then he says to him, “Come home with me and eat bread.” He says, “I may not return with you, nor go in with you. I will not eat bread or drink water with you in this place. For it was said to me by the LORD’s word, ‘You shall eat no bread or drink water there, and don’t turn again to go by the way that you came.’” He says to him, “I also am a prophet as you are; and an angel spoke to me by the LORD’s word, saying, ‘Bring him back with you into your house, that he may eat bread and drink water.’” The text says, “He lied to him.” So he goes back with him, eats bread in his house, and drinks water. Where WEB reads “one of his sons came”, the Korean Revised Version reads 그 아들들이 와서, his sons came.
- The LORD’s word comes to the prophet who brought the man of God back, and he cries out to the man of God
the text says, “As they sat at the table, the LORD’s word came to the prophet who brought him back”. He cries out to the man of God who came from Judah, saying, “The LORD says, ‘Because you have been disobedient to the LORD’s word, and have not kept the commandment which the LORD your God commanded you, but came back, and have eaten bread and drank water in the place of which he said to you, “Eat no bread, and drink no water,” your body will not come to the tomb of your fathers.’”
- The man of God killed by a lion on the way
the text says, “After he had eaten bread and after he drank, he saddled the donkey for the prophet whom he had brought back. When he had gone, a lion met him by the way and killed him. His body was thrown on the path, and the donkey stood by it. The lion also stood by the body.” Men pass by and see the body thrown on the path, and the lion standing by the body; and they come and tell it in the city where the old prophet lived. Both editions call the man of God “the prophet” at 13:23 (선지자 in the Korean), and the Korean Revised Version names no one who saddled the donkey.
- The old prophet lays the body of the man of God in his own grave and speaks to his sons
the text says, “When the prophet who brought him back from the way heard of it, he said, ‘It is the man of God who was disobedient to the LORD’s word. Therefore the LORD has delivered him to the lion, which has mauled him and slain him, according to the LORD’s word which he spoke to him.’” He says to his sons, “Saddle the donkey for me,” and they saddle it. He goes and finds his body thrown on the path, and the donkey and the lion standing by the body. The text says, “The lion had not eaten the body nor mauled the donkey.” The prophet takes up the body of the man of God, and lays it on the donkey, and brings it back. He comes to the city of the old prophet to mourn, and to bury him. He lays his body in his own grave; and they mourn over him, saying, “Alas, my brother!” After he had buried him, he speaks to his sons, saying, “When I am dead, bury me in the tomb in which the man of God is buried. Lay my bones beside his bones. For the saying which he cried by the LORD’s word against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, will surely happen.” The Korean Revised Version names the old prophet (늙은 선지자가) at 13:29, where WEB says “The prophet”, and has one mourner at 13:30 (그를 위하여 슬피 울며 가로되), where WEB says “they mourned over him”.
- Jeroboam doesn’t turn from his evil way, and again makes priests of the high places
after this thing, Jeroboam doesn’t turn from his evil way, but again makes priests of the high places from among all the people. Whoever wants to, he consecrates him, that there may be priests of the high places. The text says, “This thing became sin to the house of Jeroboam, even to cut it off and to destroy it from off the surface of the earth.”
- Abijah the son of Jeroboam becomes sick, and Jeroboam’s wife goes to Shiloh and comes to Ahijah’s house
at that time Abijah the son of Jeroboam becomes sick. Jeroboam says to his wife, “Please get up and disguise yourself, so that you won’t be recognized as Jeroboam’s wife. Go to Shiloh. Behold, Ahijah the prophet is there, who said that I would be king over this people. Take with you ten loaves of bread, some cakes, and a jar of honey, and go to him. He will tell you what will become of the child.” Jeroboam’s wife does so, and arises and goes to Shiloh, and comes to Ahijah’s house. The text says, “Now Ahijah could not see, for his eyes were set by reason of his age.”
- The LORD tells Ahijah that Jeroboam’s wife is coming to inquire of him concerning her son
the LORD says to Ahijah, “Behold, Jeroboam’s wife is coming to inquire of you concerning her son, for he is sick. Tell her such and such; for it will be, when she comes in, that she will pretend to be another woman.”
- Ahijah tells Jeroboam’s wife heavy news, and gives her the word of the LORD for Jeroboam
when Ahijah hears the sound of her feet as she comes in at the door, he says, “Come in, Jeroboam’s wife! Why do you pretend to be another? For I am sent to you with heavy news. Go, tell Jeroboam, ‘The LORD, the God of Israel, says: “Because I exalted you from among the people, and made you prince over my people Israel, and tore the kingdom away from David’s house, and gave it to you; and yet you have not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in my eyes, but have done evil above all who were before you, and have gone and made for yourself other gods, molten images, to provoke me to anger, and have cast me behind your back, therefore, behold, I will bring evil on the house of Jeroboam, and will cut off from Jeroboam everyone who urinates on a wall, he who is shut up and he who is left at large in Israel, and will utterly sweep away the house of Jeroboam, as a man sweeps away dung until it is all gone. The dogs will eat whoever belongs to Jeroboam who dies in the city; and the birds of the sky will eat whoever dies in the field, for the LORD has spoken it.”’” Where WEB reads “everyone who urinates on a wall” (14:10), the Korean Revised Version reads 여로보암에게 속한 사내, every male who belongs to Jeroboam.
- The words go on: the child will die, and the LORD will give Israel up because of the sins of Jeroboam
the words go on, “Arise therefore, and go to your house. When your feet enter into the city, the child will die. All Israel will mourn for him and bury him; for he only of Jeroboam will come to the grave, because in him there is found some good thing toward the LORD, the God of Israel, in the house of Jeroboam. Moreover the LORD will raise up a king for himself over Israel who will cut off the house of Jeroboam. This is the day! What? Even now. For the LORD will strike Israel, as a reed is shaken in the water; and he will root up Israel out of this good land which he gave to their fathers, and will scatter them beyond the River, because they have made their Asherah poles, provoking the LORD to anger. He will give Israel up because of the sins of Jeroboam, which he has sinned, and with which he has made Israel to sin.” At 14:14 the Korean Revised Version reads 저가 그 날에 여로보암의 집을 끊어 버리리라 어느 때냐 곧 이제라, he will cut off the house of Jeroboam on that day; when is it? Even now.
- Jeroboam’s wife comes to Tirzah, the child dies, and all Israel buries the child
Jeroboam’s wife arises and departs, and comes to Tirzah. As she comes to the threshold of the house, the child dies. All Israel buries him and mourns for him, “according to the LORD’s word, which he spoke by his servant Ahijah the prophet.” Where WEB reads “departed, and came to Tirzah”, the Korean Revised Version reads 디르사로 돌아가서, returned to Tirzah.
- Jeroboam sleeps with his fathers, and Nadab his son reigns in his place
the text says, “The rest of the acts of Jeroboam, how he fought and how he reigned, behold, they are written in the book of the chronicles of the kings of Israel. The days which Jeroboam reigned were twenty two years; then he slept with his fathers, and Nadab his son reigned in his place.”
- Rehoboam the son of Solomon reigns in Judah, and Judah does evil in the LORD’s sight
the text says, “Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty-one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD had chosen out of all the tribes of Israel, to put his name there. His mother’s name was Naamah the Ammonitess.” Judah does that which is evil in the LORD’s sight, and they provoke him to jealousy with their sins which they committed, above all that their fathers had done. The text says, “For they also built for themselves high places, sacred pillars, and Asherah poles on every high hill and under every green tree. There were also sodomites in the land. They did according to all the abominations of the nations which the LORD drove out before the children of Israel.” Where WEB reads “sacred pillars” (14:23), the Korean Revised Version reads 우상, idols.
- Shishak king of Egypt comes up against Jerusalem and takes away all the gold shields which Solomon had made, and King Rehoboam makes shields of bronze
in the fifth year of King Rehoboam, Shishak king of Egypt comes up against Jerusalem; and he takes away the treasures of the LORD’s house and the treasures of the king’s house. He even takes away all of it, including all the gold shields which Solomon had made. King Rehoboam makes shields of bronze in their place, and commits them to the hands of the captains of the guard, who guarded the door of the king’s house. As often as the king goes into the LORD’s house, the guard bears them, and brings them back into the guard room.
- Rehoboam is buried with his fathers in David’s city, and Abijam his son reigns in his place
the text says, “Now the rest of the acts of Rehoboam, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?”, and, “There was war between Rehoboam and Jeroboam continually.” Rehoboam sleeps with his fathers, and is buried with his fathers in David’s city. The text says again, “His mother’s name was Naamah the Ammonitess.” Abijam his son reigns in his place.
- Abijam reigns over Judah three years in Jerusalem, and is buried in David’s city
the text says, “Now in the eighteenth year of King Jeroboam the son of Nebat, Abijam began to reign over Judah. He reigned three years in Jerusalem. His mother’s name was Maacah the daughter of Abishalom. He walked in all the sins of his father, which he had done before him; and his heart was not perfect with the LORD his God, as the heart of David his father. Nevertheless for David’s sake, the LORD his God gave him a lamp in Jerusalem, to set up his son after him and to establish Jerusalem; because David did that which was right in the LORD’s eyes, and didn’t turn away from anything that he commanded him all the days of his life, except only in the matter of Uriah the Hittite. Now there was war between Rehoboam and Jeroboam all the days of his life. The rest of the acts of Abijam, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah? There was war between Abijam and Jeroboam.” Abijam sleeps with his fathers, and they bury him in David’s city; and Asa his son reigns in his place. Where WEB reads “David his father” (15:3), the Korean Revised Version reads 그 조상 다윗, David his ancestor; at 15:7 it puts the war between Abijam and Jeroboam before the rest of his acts, and at 15:8 it names no one who buried him (다윗성에 장사되고).
- Asa reigns over Judah and removes Maacah his mother from being queen
the text says, “In the twentieth year of Jeroboam king of Israel, Asa began to reign over Judah. He reigned forty-one years in Jerusalem. His mother’s name was Maacah the daughter of Abishalom. Asa did that which was right in the LORD’s eyes, as David his father did.” He puts away the sodomites out of the land, and removes all the idols that his fathers had made. He also removes Maacah his mother from being queen, because she had made an abominable image for an Asherah. Asa cuts down her image and burns it at the brook Kidron. The text says, “But the high places were not taken away. Nevertheless the heart of Asa was perfect with the LORD all his days.” He brings into the LORD’s house the things that his father had dedicated, and the things that he himself had dedicated: silver, gold, and utensils. Where WEB reads “David his father” (15:11), the Korean Revised Version reads 그 조상 다윗, David his ancestor; where WEB reads “removed Maacah his mother from being queen” (15:13), it reads 태후의 위를 폐하고, put down the place of the queen mother; and it names no one who cut down the image, where WEB names Asa.
- Asa sends silver and gold to Ben Hadad, Baasha stops building Ramah, and King Asa builds Geba of Benjamin and Mizpah
the text says, “There was war between Asa and Baasha king of Israel all their days.” Baasha king of Israel goes up against Judah, and builds Ramah, that he might not allow anyone to go out or come in to Asa king of Judah. Then Asa takes all the silver and the gold that was left in the treasures of the LORD’s house, and the treasures of the king’s house, and delivers it into the hand of his servants. Then King Asa sends them to Ben Hadad, the son of Tabrimmon, the son of Hezion, king of Syria, who lived at Damascus, saying, “Let there be a treaty between me and you, like that between my father and your father. Behold, I have sent to you a present of silver and gold. Go, break your treaty with Baasha king of Israel, that he may depart from me.” Ben Hadad listens to King Asa, and sends the captains of his armies against the cities of Israel, and strikes Ijon, and Dan, and Abel Beth Maacah, and all Chinneroth, with all the land of Naphtali. When Baasha hears of it, he stops building Ramah, and lives in Tirzah. Then King Asa makes a proclamation to all Judah. The text says, “No one was exempted. They carried away the stones of Ramah, and its timber, with which Baasha had built; and King Asa used it to build Geba of Benjamin, and Mizpah.” At 15:18 the Korean Revised Version calls Ben Hadad 헤시온의 손자 다브림몬의 아들, the son of Tabrimmon, the grandson of Hezion; in neither edition does the verse say whether “king of Syria” is Hezion’s title or Ben Hadad’s. At 15:19 the Korean Revised Version reads 나와 당신 사이에 약조가 있고 내 부친과 당신의 부친 사이에도 있었느니라, there is a treaty between me and you, and there was one between my father and your father, where WEB has Asa ask, “Let there be a treaty”; at 15:20 it reads 긴네렛 온 땅, all the land of Chinnereth, for “all Chinneroth”; and at 15:22 it has King Asa have the stones and timber brought, where WEB reads “They carried away”.
- Asa, diseased in his feet in his old age, sleeps with his fathers, and Jehoshaphat his son reigns in his place
the text says, “Now the rest of all the acts of Asa, and all his might, and all that he did, and the cities which he built, aren’t they written in the book of the chronicles of the kings of Judah? But in the time of his old age he was diseased in his feet.” Asa sleeps with his fathers, and is buried with his fathers in his father David’s city; and Jehoshaphat his son reigns in his place. Where WEB reads “his father David’s city”, the Korean Revised Version reads 그 조상 다윗의 성, the city of David his ancestor.
- Baasha strikes Nadab at Gibbethon and reigns in his place, and strikes all the house of Jeroboam
the text says, “Nadab the son of Jeroboam began to reign over Israel in the second year of Asa king of Judah; and he reigned over Israel two years.” He does that which is evil in the LORD’s sight, and walks in the way of his father, and in his sin with which he made Israel to sin. Baasha the son of Ahijah, of the house of Issachar, conspires against him; and Baasha strikes him at Gibbethon, which belonged to the Philistines; for Nadab and all Israel were besieging Gibbethon. Even in the third year of Asa king of Judah, Baasha kills him and reigns in his place. As soon as he was king, he strikes all the house of Jeroboam. The text says, “He didn’t leave to Jeroboam any who breathed, until he had destroyed him, according to the saying of the LORD, which he spoke by his servant Ahijah the Shilonite; for the sins of Jeroboam which he sinned, and with which he made Israel to sin, because of his provocation with which he provoked the LORD, the God of Israel, to anger. Now the rest of the acts of Nadab, and all that he did, aren’t they written in the book of the chronicles of the kings of Israel?” The Korean Revised Version names Nadab at 15:28 (바아사가 나답을 죽이고), where WEB says “him”, and names no one at the start of 15:29, where WEB says “he”.
- Baasha reigns over all Israel in Tirzah, and walks in the way of Jeroboam
the text says, “There was war between Asa and Baasha king of Israel all their days. In the third year of Asa king of Judah, Baasha the son of Ahijah began to reign over all Israel in Tirzah for twenty-four years.” He does that which is evil in the LORD’s sight, and walks in the way of Jeroboam, and in his sin with which he made Israel to sin. The Korean Revised Version names Baasha at 15:34, where WEB says “He”.
- The LORD’s word that came to Jehu the son of Hanani against Baasha
the LORD’s word comes to Jehu the son of Hanani against Baasha, saying, “Because I exalted you out of the dust and made you prince over my people Israel, and you have walked in the way of Jeroboam and have made my people Israel to sin, to provoke me to anger with their sins, behold, I will utterly sweep away Baasha and his house; and I will make your house like the house of Jeroboam the son of Nebat. The dogs will eat Baasha’s descendants who die in the city; and he who dies of his in the field, the birds of the sky will eat.” The text does not say that Jehu told it to Baasha. At 16:3 the Korean Revised Version keeps the LORD’s words to Baasha in the second person: 내가 너 바아사와 네 집을 쓸어버려 (I will sweep away you, Baasha, and your house).
- Baasha sleeps with his fathers and is buried in Tirzah
the text says, “Now the rest of the acts of Baasha, and what he did, and his might, aren’t they written in the book of the chronicles of the kings of Israel?” Baasha sleeps with his fathers, and is buried in Tirzah; and Elah his son reigns in his place. The text says, “Moreover the LORD’s word came by the prophet Jehu the son of Hanani against Baasha and against his house, both because of all the evil that he did in the LORD’s sight, to provoke him to anger with the work of his hands, in being like the house of Jeroboam, and because he struck him.” Where WEB reads “came by the prophet Jehu”, the Korean Revised Version reads 선지자 예후에게 임하사, came to the prophet Jehu; and where WEB reads “and because he struck him”, it reads 또 그 집을 쳤음이더라, and because he struck that house.
- Zimri kills Elah in Tirzah and destroys all the house of Baasha
in the twenty-sixth year of Asa king of Judah, Elah the son of Baasha begins to reign over Israel in Tirzah for two years. The text says, “His servant Zimri, captain of half his chariots, conspired against him. Now he was in Tirzah, drinking himself drunk in the house of Arza, who was over the household in Tirzah; and Zimri went in and struck him and killed him in the twenty-seventh year of Asa king of Judah, and reigned in his place. When he began to reign, as soon as he sat on his throne, he attacked all the house of Baasha. He didn’t leave him a single one who urinates on a wall among his relatives or his friends. Thus Zimri destroyed all the house of Baasha, according to the LORD’s word which he spoke against Baasha by Jehu the prophet, for all the sins of Baasha, and the sins of Elah his son, which they sinned and with which they made Israel to sin, to provoke the LORD, the God of Israel, to anger with their vanities.” It also says, “Now the rest of the acts of Elah, and all that he did, aren’t they written in the book of the chronicles of the kings of Israel?” The Korean Revised Version tells first that Elah was in Tirzah, drinking in the house of Arza, and then that Zimri conspired against the king (16:9); it names no one at 16:10 and puts the twenty-seventh year of Asa at the end of that verse; it names Zimri at 16:11 (시므리가 왕이 되어) and no one at 16:12.
- Zimri, who reigned seven days, burns the king’s house over him and dies
in the twenty-seventh year of Asa king of Judah, Zimri reigns seven days in Tirzah. Now the people were encamped against Gibbethon, which belonged to the Philistines. The people who were encamped hear that Zimri had conspired, and had also killed the king. Therefore all Israel makes Omri, the captain of the army, king over Israel that day in the camp. Omri goes up from Gibbethon, and all Israel with him, and they besiege Tirzah. When Zimri sees that the city was taken, he goes into the fortified part of the king’s house and burns the king’s house over him with fire, and dies, for his sins which he sinned in doing that which was evil in the LORD’s sight, in walking in the way of Jeroboam, and in his sin which he did to make Israel to sin. The text says, “Now the rest of the acts of Zimri, and his treason that he committed, aren’t they written in the book of the chronicles of the kings of Israel?” Where WEB reads “the fortified part of the king’s house”, the Korean Revised Version reads 왕궁 위소.
- The people of Israel are divided between Tibni and Omri, and Omri reigns
then the people of Israel are divided into two parts: half of the people follow Tibni the son of Ginath, to make him king, and half follow Omri. But the people who followed Omri prevail against the people who followed Tibni the son of Ginath; so Tibni dies, and Omri reigns.
- Omri buys the hill Samaria of Shemer, builds a city on it, and calls it Samaria
in the thirty-first year of Asa king of Judah, Omri begins to reign over Israel for twelve years. He reigned six years in Tirzah. He buys the hill Samaria of Shemer for two talents of silver; and he builds on the hill, and calls the name of the city which he built, Samaria, after the name of Shemer, the owner of the hill. Omri does that which was evil in the LORD’s sight, and deals wickedly above all who were before him. For he walked in all the way of Jeroboam the son of Nebat, and in his sins with which he made Israel to sin, to provoke the LORD, the God of Israel, to anger with their vanities. The text says, “Now the rest of the acts of Omri which he did, and his might that he showed, aren’t they written in the book of the chronicles of the kings of Israel?” So Omri sleeps with his fathers, and is buried in Samaria; and Ahab his son reigns in his place. Where WEB reads “the hill Samaria”, the Korean Revised Version reads 사마리아산.
- Ahab the son of Omri takes Jezebel the daughter of Ethbaal as wife and serves Baal
in the thirty-eighth year of Asa king of Judah, Ahab the son of Omri begins to reign over Israel. Ahab the son of Omri reigns over Israel in Samaria twenty-two years. Ahab the son of Omri does that which was evil in the LORD’s sight above all that were before him. As if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, he takes as wife Jezebel the daughter of Ethbaal king of the Sidonians, and goes and serves Baal and worships him. He raises up an altar for Baal in the house of Baal, which he had built in Samaria. Ahab makes the Asherah; and Ahab does more yet to provoke the LORD, the God of Israel, to anger than all the kings of Israel who were before him. The Korean Revised Version names no one at 16:33 (또 아세라 목상을 만들었으니, and made the Asherah).
- Hiel the Bethelite builds Jericho with the loss of Abiram his firstborn and Segub his youngest son
the text says, “In his days Hiel the Bethelite built Jericho. He laid its foundation with the loss of Abiram his firstborn, and set up its gates with the loss of his youngest son Segub, according to the LORD’s word, which he spoke by Joshua the son of Nun.” Where WEB reads “In his days”, the Korean Revised Version reads 그 시대에, in that time.
- Elijah the Tishbite swears to Ahab that there shall be neither dew nor rain these years
Elijah the Tishbite, who was one of the settlers of Gilead, says to Ahab, “As the LORD, the God of Israel, lives, before whom I stand, there shall not be dew nor rain these years, but according to my word.”
- The ravens bring Elijah bread and meat by the brook Cherith before the Jordan
the LORD’s word comes to Elijah, saying, “Go away from here, turn eastward, and hide yourself by the brook Cherith, that is before the Jordan. You shall drink from the brook. I have commanded the ravens to feed you there.” So he goes and does according to the LORD’s word, for he went and lived by the brook Cherith that is before the Jordan. The ravens bring him bread and meat in the morning, and bread and meat in the evening; and he drinks from the brook. After a while, the brook dries up, because there was no rain in the land. WEB reads “Then the LORD’s word came to him” at 17:2, where the Korean Revised Version names Elijah (엘리야에게).
- The widow at the gate of Zarephath, and the jar of meal and the jar of oil that do not fail
the LORD’s word comes to Elijah, saying, “Arise, go to Zarephath, which belongs to Sidon, and stay there. Behold, I have commanded a widow there to sustain you.” So he arises and goes to Zarephath; and when he comes to the gate of the city, behold, a widow was there gathering sticks. He calls to her and says, “Please get me a little water in a jar, that I may drink.” As she was going to get it, he calls to her and says, “Please bring me a morsel of bread in your hand.” She says, “As the LORD your God lives, I don’t have anything baked, but only a handful of meal in a jar and a little oil in a jar. Behold, I am gathering two sticks, that I may go in and bake it for me and my son, that we may eat it, and die.” Elijah says to her, “Don’t be afraid. Go and do as you have said; but make me a little cake from it first, and bring it out to me, and afterward make some for you and for your son. For the LORD, the God of Israel, says, ‘The jar of meal will not run out, and the jar of oil will not fail, until the day that the LORD sends rain on the earth.’” She goes and does according to the saying of Elijah; and she, he, and her household eat many days. The text says, “The jar of meal didn’t run out and the jar of oil didn’t fail, according to the LORD’s word, which he spoke by Elijah.” WEB reads “The LORD’s word came to him” at 17:8 and “he called to her” at 17:11, where the Korean Revised Version names Elijah; at 17:14 the Korean Revised Version has the LORD speak of himself in the first person, 나 여호와가 비를 지면에 내리는 날까지 (until the day that I, the LORD, send rain on the earth); and at 17:15 it reads 저와 엘리야와 식구가, she and Elijah and the household.
- The LORD listens to the voice of Elijah, and the son of the mistress of the house revives
after these things, the son of the woman, the mistress of the house, becomes sick; and his sickness was so severe that there was no breath left in him. She says to Elijah, “What have I to do with you, you man of God? You have come to me to bring my sin to memory, and to kill my son!” He says to her, “Give me your son.” He takes him out of her bosom, and carries him up into the room where he stayed, and lays him on his own bed. He cries to the LORD and says, “LORD my God, have you also brought evil on the widow with whom I am staying, by killing her son?” He stretches himself on the child three times, and cries to the LORD and says, “LORD my God, please let this child’s soul come into him again.” The text says, “The LORD listened to the voice of Elijah; and the soul of the child came into him again, and he revived.” Elijah takes the child and brings him down out of the room into the house, and delivers him to his mother; and Elijah says, “Behold, your son lives.” The woman says to Elijah, “Now I know that you are a man of God, and that the LORD’s word in your mouth is truth.” The Korean Revised Version names Elijah at 17:19 and gives his request without a quotation (엘리야가 저에게 그 아들을 달라 하여), reads 다락, an upper room, where WEB reads “the room where he stayed” (17:19) and “the room” (17:23), and names Elijah once at 17:23.
- The LORD’s word to Elijah in the third year, and the severe famine in Samaria
after many days, the LORD’s word comes to Elijah, in the third year, saying, “Go, show yourself to Ahab; and I will send rain on the earth.” Elijah goes to show himself to Ahab. The text says, “The famine was severe in Samaria.”
- Ahab and Obadiah, who was over the household, divide the land between them
Ahab calls Obadiah, who was over the household. The text says, “(Now Obadiah feared the LORD greatly; for when Jezebel cut off the LORD’s prophets, Obadiah took one hundred prophets, and hid them fifty to a cave, and fed them with bread and water.)” Ahab says to Obadiah, “Go through the land, to all the springs of water, and to all the brooks. Perhaps we may find grass and save the horses and mules alive, that we not lose all the animals.” So they divide the land between them to pass throughout it. Ahab goes one way by himself, and Obadiah goes another way by himself. The Korean Revised Version has Ahab say 가자, let us go, where WEB reads “Go”.
- Elijah meets Obadiah on the way, and Obadiah goes and tells Ahab
as Obadiah is on the way, behold, Elijah meets him. He recognizes him, and falls on his face, and says, “Is it you, my lord Elijah?” He answers him, “It is I. Go, tell your lord, ‘Behold, Elijah is here!’” Obadiah says, “How have I sinned, that you would deliver your servant into the hand of Ahab, to kill me? As the LORD your God lives, there is no nation or kingdom where my lord has not sent to seek you. When they said, ‘He is not here,’ he took an oath of the kingdom and nation that they didn’t find you. Now you say, ‘Go, tell your lord, “Behold, Elijah is here.”’ It will happen, as soon as I leave you, that the LORD’s Spirit will carry you I don’t know where; and so when I come and tell Ahab, and he can’t find you, he will kill me. But I, your servant, have feared the LORD from my youth. Wasn’t it told my lord what I did when Jezebel killed the LORD’s prophets, how I hid one hundred men of the LORD’s prophets with fifty to a cave, and fed them with bread and water? Now you say, ‘Go, tell your lord, “Behold, Elijah is here”.’ He will kill me.” Elijah says, “As the LORD of Armies lives, before whom I stand, I will surely show myself to him today.” So Obadiah goes to meet Ahab, and tells him; and Ahab goes to meet Elijah. Neither edition names who answers at 18:8 or who speaks at 18:9 (WEB “He answered him”, “He said”). The Korean Revised Version names Ahab at 18:15 (아합에게 보이리라), where WEB reads “show myself to him”.
- What Ahab says when he sees Elijah, Elijah’s answer, and the prophets Ahab gathers together to Mount Carmel
when Ahab sees Elijah, Ahab says to him, “Is that you, you troubler of Israel?” He answers, “I have not troubled Israel, but you and your father’s house, in that you have forsaken the LORD’s commandments and you have followed the Baals. Now therefore send, and gather to me all Israel to Mount Carmel, and four hundred fifty of the prophets of Baal, and four hundred of the prophets of the Asherah, who eat at Jezebel’s table.” So Ahab sends to all the children of Israel, and gathers the prophets together to Mount Carmel. The Korean Revised Version names no one at 18:17, whose sentence runs on from 18:16, and at 18:19 puts 이세벨의 상에서 먹는 (who eat at Jezebel’s table) before the prophets of Baal: 이세벨의 상에서 먹는 바알의 선지자 사백 오십인과 아세라의 선지자 사백인.
- What Elijah says when he comes near to all the people, and the people’s answer
Elijah comes near to all the people, and says, “How long will you waver between the two sides? If the LORD is God, follow him; but if Baal, then follow him.” The people don’t say a word. Then Elijah says to the people, “I, even I only, am left as a prophet of the LORD; but Baal’s prophets are four hundred fifty men. Let them therefore give us two bulls; and let them choose one bull for themselves, and cut it in pieces, and lay it on the wood, and put no fire under; and I will dress the other bull, and lay it on the wood, and put no fire under it. You call on the name of your god, and I will call on the LORD’s name. The God who answers by fire, let him be God.” All the people answer, “What you say is good.” The Korean Revised Version reads 송아지, a calf, where WEB reads “bull”.
- The prophets of Baal call on the name of Baal from morning until noon, and Elijah mocks them
Elijah says to the prophets of Baal, “Choose one bull for yourselves, and dress it first, for you are many; and call on the name of your god, but put no fire under it.” They take the bull which was given them, and they dress it, and call on the name of Baal from morning even until noon, saying, “Baal, hear us!” But there was no voice, and nobody answered. They leap about the altar which was made. At noon, Elijah mocks them, and says, “Cry aloud, for he is a god. Either he is deep in thought, or he has gone somewhere, or he is on a journey, or perhaps he sleeps and must be awakened.” They cry aloud, and cut themselves in their way with knives and lances until the blood gushed out on them. When midday was past, they prophesied until the time of the evening offering; but there was no voice, no answer, and nobody paid attention. The Korean Revised Version reads 송아지, a calf, where WEB reads “bull”; it ends Elijah’s mockery with an ellipsis (… 깨워야 할 것인지 …); and at 18:29 it reads 진언을 하여, where WEB reads “they prophesied”.
- Elijah repairs the LORD’s altar that had been thrown down and builds an altar with twelve stones
Elijah says to all the people, “Come near to me!”; and all the people come near to him. He repairs the LORD’s altar that had been thrown down. Elijah takes twelve stones, according to the number of the tribes of the sons of Jacob, to whom the LORD’s word came, saying, “Israel shall be your name.” With the stones he builds an altar in the LORD’s name. He makes a trench around the altar large enough to contain two seahs of seed. He puts the wood in order, and cuts the bull in pieces and lays it on the wood. He says, “Fill four jars with water, and pour it on the burnt offering and on the wood.” He says, “Do it a second time;” and they do it the second time. He says, “Do it a third time;” and they do it the third time. The water ran around the altar; and he also fills the trench with water. The Korean Revised Version names no one at 18:31 and says of Jacob, 이 야곱은 여호와께서 옛적에 저에게 임하여 이르시기를 네 이름을 이스라엘이라 하리라 하신 자더라 (this Jacob is the one to whom the LORD came of old, saying, Your name shall be Israel); at 18:35 it says only that the trench was full of water (도랑에도 물이 가득하게 되었더라); and it reads 송아지, a calf, where WEB reads “bull”.
- At the time of the evening offering Elijah the prophet comes near and speaks, and the LORD’s fire falls
at the time of the evening offering, Elijah the prophet comes near and says, “LORD, the God of Abraham, of Isaac, and of Israel, let it be known today that you are God in Israel and that I am your servant, and that I have done all these things at your word. Hear me, LORD, hear me, that this people may know that you, LORD, are God, and that you have turned their heart back again.” The text says, “Then the LORD’s fire fell and consumed the burnt offering, the wood, the stones, and the dust; and it licked up the water that was in the trench.” When all the people see it, they fall on their faces. They say, “The LORD, he is God! The LORD, he is God!” Where WEB reads “you have turned their heart back again” (18:37), the Korean Revised Version reads 주는 저희의 마음으로 돌이키게 하시는 것, that you cause their heart to turn back.
- Elijah brings the prophets of Baal down to the brook Kishon and kills them there
Elijah says to them, “Seize the prophets of Baal! Don’t let one of them escape!” They seize them; and Elijah brings them down to the brook Kishon, and kills them there.
- A great rain comes, and Elijah runs before Ahab to the entrance of Jezreel
Elijah says to Ahab, “Get up, eat and drink; for there is the sound of abundance of rain.” So Ahab goes up to eat and to drink. Elijah goes up to the top of Carmel; and he bows himself down on the earth, and puts his face between his knees. He says to his servant, “Go up now and look toward the sea.” The servant goes up and looks, then says, “There is nothing.” He says, “Go again” seven times. On the seventh time, the servant says, “Behold, a small cloud, like a man’s hand, is rising out of the sea.” He says, “Go up, tell Ahab, ‘Get ready and go down, so that the rain doesn’t stop you.’” In a little while, the sky grows black with clouds and wind, and there is a great rain. Ahab rides, and goes to Jezreel. The text says, “The LORD’s hand was on Elijah; and he tucked his cloak into his belt and ran before Ahab to the entrance of Jezreel.” WEB says “He” of the servant at 18:43–44 and of Elijah at 18:43–44 alike. The Korean Revised Version names the mountain at 18:42 (갈멜산 꼭대기, the top of Mount Carmel); puts the count inside Elijah’s words at 18:43 (일곱번까지 다시 가라, go again, up to seven times); names the chariot at 18:44 and 18:45 (마차를 갖추고 내려가소서; 아합이 마차를 타고, Ahab rode in a chariot); and reads 여호와의 능력, the LORD’s power, where WEB reads “The LORD’s hand” (18:46).
- Jezebel sends a messenger to Elijah, and he runs for his life to Beersheba
Ahab tells Jezebel all that Elijah had done, and how he had killed all the prophets with the sword. Then Jezebel sends a messenger to Elijah, saying, “So let the gods do to me, and more also, if I don’t make your life as the life of one of them by tomorrow about this time!” When he sees that, he arises and runs for his life, and comes to Beersheba, which belongs to Judah, and leaves his servant there. At 19:2 the Korean Revised Version gives the time first and the oath last: 내가 내일 이맘때에는 정녕 네 생명으로 저 사람들 중 한 사람의 생명 같게 하리라 아니하면 신들이 내게 벌 위에 벌을 내림이 마땅하니라.
- Elijah asks to die under a juniper tree, and goes forty days and forty nights to Horeb, God’s Mountain
he himself goes a day’s journey into the wilderness, and comes and sits down under a juniper tree. Then he requests for himself that he might die, and says, “It is enough. Now, O LORD, take away my life; for I am not better than my fathers.” He lies down and sleeps under a juniper tree; and behold, an angel touches him, and says to him, “Arise and eat!” He looks, and behold, there is at his head a cake baked on the coals, and a jar of water. He eats and drinks, and lies down again. The LORD’s angel comes again the second time, and touches him, and says, “Arise and eat, because the journey is too great for you.” He arises, and eats and drinks, and goes in the strength of that food forty days and forty nights to Horeb, God’s Mountain.
- The LORD’s word comes to Elijah in a cave, and after the fire a still small voice
he comes to a cave there, and camps there; and behold, the LORD’s word comes to him, and he says to him, “What are you doing here, Elijah?” He says, “I have been very jealous for the LORD, the God of Armies; for the children of Israel have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I, even I only, am left; and they seek my life, to take it away.” He says, “Go out and stand on the mountain before the LORD.” Behold, the LORD passes by, and a great and strong wind tears the mountains and breaks in pieces the rocks before the LORD; but the LORD is not in the wind. After the wind there is an earthquake; but the LORD is not in the earthquake. After the earthquake a fire passes; but the LORD is not in the fire. After the fire, there is a still small voice. When Elijah hears it, he wraps his face in his mantle, goes out, and stands in the entrance of the cave. Behold, a voice comes to him, and asks, “What are you doing here, Elijah?” At 19:14 he answers again in the same words as at 19:10. The Korean Revised Version names Elijah at 19:9 (엘리야가 그곳 굴에 들어가), where WEB has “He came to a cave there”, and names the speaker at 19:11 (여호와께서 가라사대, the LORD said), where WEB has “He said”.
- The LORD’s word to anoint Hazael, Jehu the son of Nimshi, and Elisha the son of Shaphat
the LORD says to him, “Go, return on your way to the wilderness of Damascus. When you arrive, anoint Hazael to be king over Syria. Anoint Jehu the son of Nimshi to be king over Israel; and anoint Elisha the son of Shaphat of Abel Meholah to be prophet in your place. He who escapes from the sword of Hazael, Jehu will kill; and he who escapes from the sword of Jehu, Elisha will kill. Yet I reserved seven thousand in Israel, all the knees of which have not bowed to Baal, and every mouth that has not kissed him.” At 19:15 the Korean Revised Version reads 광야로 말미암아 다메섹에 가서, by way of the wilderness to Damascus, and at 19:18 칠천인을 남기리니, in the future tense, where WEB has “I reserved seven thousand”, in the past.
- Elijah puts his mantle on Elisha the son of Shaphat, who is plowing, and Elisha goes after Elijah and serves him
so he departs from there and finds Elisha the son of Shaphat, who is plowing with twelve yoke of oxen before him, and he with the twelfth. Elijah goes over to him and puts his mantle on him. Elisha leaves the oxen and runs after Elijah, and says, “Let me please kiss my father and my mother, and then I will follow you.” He says to him, “Go back again; for what have I done to you?” He returns from following him, and takes the yoke of oxen, kills them, and boils their meat with the oxen’s equipment, and gives to the people; and they eat. Then he arises, and goes after Elijah, and serves him. The Korean Revised Version names Elijah at 19:19 (엘리야가 거기서 떠나), where WEB has “he departed”, and at 19:20 as the one who answers (엘리야가 저에게 이르되), where WEB has “He said to him”; it names Elisha at 19:21 (엘리사가 저를 떠나), where WEB has “He returned”, and at 19:20 says only 저가 소를 버리고, where WEB names Elisha. At 19:19 it reads 겉옷을 그의 위에 던졌더니, threw his mantle on him.
- Ben Hadad the king of Syria besieges Samaria and sends messengers to Ahab king of Israel
Ben Hadad the king of Syria gathers all his army together; and there are thirty-two kings with him, with horses and chariots. He goes up and besieges Samaria, and fights against it. He sends messengers into the city to Ahab king of Israel and says to him, “Ben Hadad says, ‘Your silver and your gold are mine. Your wives also and your children, even the best, are mine.’” The king of Israel answers, “It is according to your saying, my lord, O king. I am yours, and all that I have.” The messengers come again and say, “Ben Hadad says, ‘I sent indeed to you, saying, “You shall deliver me your silver, your gold, your wives, and your children; but I will send my servants to you tomorrow about this time, and they will search your house and the houses of your servants. Whatever is pleasant in your eyes, they will put it in their hand, and take it away.”’” Then the king of Israel calls all the elders of the land, and says, “Please notice how this man seeks mischief; for he sent to me for my wives, and for my children, and for my silver, and for my gold; and I didn’t deny him.” All the elders and all the people say to him, “Don’t listen, and don’t consent.” Therefore he says to the messengers of Ben Hadad, “Tell my lord the king, ‘All that you sent for to your servant at the first I will do, but this thing I cannot do.’” The messengers depart and bring him back the message. Ben Hadad sends to him, and says, “The gods do so to me, and more also, if the dust of Samaria will be enough for handfuls for all the people who follow me.” The king of Israel answers, “Tell him, ‘Don’t let him who puts on his armor brag like he who takes it off.’” When Ben Hadad hears this message as he is drinking, he and the kings in the pavilions, he says to his servants, “Prepare to attack!” So they prepare to attack the city. At 20:9 the Korean Revised Version names the king (왕이 벤하닷의 사자에게), where WEB has “he”.
- A prophet comes near to Ahab king of Israel, and the king of Israel kills the Syrians with a great slaughter
a prophet comes near to Ahab king of Israel, and says, “The LORD says, ‘Have you seen all this great multitude? Behold, I will deliver it into your hand today. Then you will know that I am the LORD.’” Ahab says, “By whom?” He says, “The LORD says, ‘By the young men of the princes of the provinces.’” Then he says, “Who shall begin the battle?” He answers, “You.” Then he musters the young men of the princes of the provinces, and they are two hundred and thirty-two. After them, he musters all the people, even all the children of Israel, being seven thousand. They go out at noon. But Ben Hadad is drinking himself drunk in the pavilions, he and the kings, the thirty-two kings who helped him. The young men of the princes of the provinces go out first; and Ben Hadad sends out, and they tell him, saying, “Men are coming out from Samaria.” He says, “If they have come out for peace, take them alive; or if they have come out for war, take them alive.” So these go out of the city, the young men of the princes of the provinces, and the army which followed them. They each kill his man. The Syrians flee, and Israel pursues them. Ben Hadad the king of Syria escapes on a horse with horsemen. The king of Israel goes out and strikes the horses and chariots, and kills the Syrians with a great slaughter. The Korean Revised Version names Ahab where WEB has “Then he said” at 20:14 and “Then he mustered” at 20:15 (아합이 가로되 누가 싸움을 시작하리이까; 아합이 이에 … 계수하니).
- The prophet tells the king of Israel to go and strengthen himself, and to plan what he must do
the prophet comes near to the king of Israel and says to him, “Go, strengthen yourself, and plan what you must do, for at the return of the year, the king of Syria will come up against you.”
- The servants of the king of Syria counsel him to fight in the plain, and he listens to their voice
the servants of the king of Syria say to him, “Their god is a god of the hills; therefore they were stronger than we. But let’s fight against them in the plain, and surely we will be stronger than they. Do this thing: take the kings away, every man out of his place, and put captains in their place. Muster an army like the army that you have lost, horse for horse and chariot for chariot. We will fight against them in the plain, and surely we will be stronger than they are.” He listens to their voice and does so. At 20:25 the Korean Revised Version names the king (왕이 그 말을 듣고), where WEB has “He”.
- Ben Hadad goes up to Aphek, and the children of Israel kill one hundred thousand footmen of the Syrians in one day
at the return of the year, Ben Hadad musters the Syrians and goes up to Aphek to fight against Israel. The children of Israel are mustered and given provisions, and go against them. The children of Israel encamp before them like two little flocks of young goats, but the Syrians fill the country. A man of God comes near and speaks to the king of Israel, and says, “The LORD says, ‘Because the Syrians have said, “The LORD is a god of the hills, but he is not a god of the valleys,” therefore I will deliver all this great multitude into your hand, and you shall know that I am the LORD.’” They encamp opposite each other for seven days. Then on the seventh day the battle is joined; and the children of Israel kill one hundred thousand footmen of the Syrians in one day. But the rest flee to Aphek, into the city; and the wall falls on twenty-seven thousand men who were left. Ben Hadad flees and comes into the city, into an inner room. Where WEB says at 20:30 that “the wall fell”, the Korean Revised Version reads 그 성이 그 남은 자 이만 칠천 위에 무너지고, with 성, the city or its wall.
- Ben Hadad’s servants go to the king of Israel in sackcloth, and Ahab makes a covenant with Ben Hadad and lets him go
his servants say to him, “See now, we have heard that the kings of the house of Israel are merciful kings. Please let us put sackcloth on our bodies and ropes on our heads, and go out to the king of Israel. Maybe he will save your life.” So they put sackcloth on their bodies and ropes on their heads, and come to the king of Israel, and say, “Your servant Ben Hadad says, ‘Please let me live.’” He says, “Is he still alive? He is my brother.” Now the men observe diligently and hurry to take this phrase; and they say, “Your brother Ben Hadad.” Then he says, “Go, bring him.” Then Ben Hadad comes out to him; and he causes him to come up into the chariot. Ben Hadad says to him, “The cities which my father took from your father I will restore. You shall make streets for yourself in Damascus, as my father made in Samaria.” “I”, says Ahab, “will let you go with this covenant.” So he makes a covenant with him and lets him go. The Korean Revised Version names Ahab at 20:32 (아합이 가로되), where WEB has “He said”, and the king at 20:33 (왕이 가로되), where WEB has “Then he said”; at 20:33 it reads 징조로 여기고, took it as a sign, where WEB has “observed diligently”.
- A man of the sons of the prophets waits for the king by the way, and the king of Israel comes to Samaria sullen and angry
a certain man of the sons of the prophets says to his fellow by the LORD’s word, “Please strike me!” The man refuses to strike him. Then he says to him, “Because you have not obeyed the LORD’s voice, behold, as soon as you have departed from me, a lion will kill you.” As soon as he has departed from him, a lion finds him and kills him. Then he finds another man, and says, “Please strike me.” The man strikes him and wounds him. So the prophet departs and waits for the king by the way, and disguises himself with his headband over his eyes. As the king passes by, he cries to the king, and he says, “Your servant went out into the middle of the battle; and behold, a man came over and brought a man to me, and said, ‘Guard this man! If by any means he is missing, then your life shall be for his life, or else you shall pay a talent of silver.’ As your servant was busy here and there, he was gone.” The king of Israel says to him, “So shall your judgment be. You yourself have decided it.” He hurries, and takes the headband away from his eyes; and the king of Israel recognizes that he is one of the prophets. He says to him, “The LORD says, ‘Because you have let go out of your hand the man whom I had devoted to destruction, therefore your life will take the place of his life, and your people take the place of his people.’” The king of Israel goes to his house sullen and angry, and comes to Samaria. Where WEB says at 20:36 “you have not obeyed the LORD’s voice”, the Korean Revised Version reads 여호와의 말씀을 듣지 아니하였으니, not listened to the LORD’s word; at 20:38 it puts the disguise before the waiting (수건으로 그 눈을 가리워 변형하고 길 가에서 왕을 기다리다가), where WEB puts it last.
- Ahab asks Naboth for his vineyard, and comes into his house sullen and angry
the text says, “After these things, Naboth the Jezreelite had a vineyard which was in Jezreel, next to the palace of Ahab king of Samaria.” Ahab speaks to Naboth, saying, “Give me your vineyard, that I may have it for a garden of herbs, because it is near my house; and I will give you for it a better vineyard than it. Or, if it seems good to you, I will give you its worth in money.” Naboth says to Ahab, “May the LORD forbid me, that I should give the inheritance of my fathers to you!” The text says, “Ahab came into his house sullen and angry because of the word which Naboth the Jezreelite had spoken to him, for he had said, ‘I will not give you the inheritance of my fathers.’ He laid himself down on his bed, and turned away his face, and would eat no bread.”
- Jezebel says that she will give the vineyard of Naboth the Jezreelite
the text says, “But Jezebel his wife came to him, and said to him, ‘Why is your spirit so sad that you eat no bread?’” He says to her, “Because I spoke to Naboth the Jezreelite, and said to him, ‘Give me your vineyard for money; or else, if it pleases you, I will give you another vineyard for it.’ He answered, ‘I will not give you my vineyard.’” Jezebel his wife says to him, “Do you now govern the kingdom of Israel? Arise, and eat bread, and let your heart be merry. I will give you the vineyard of Naboth the Jezreelite.”
- By the letters written in Ahab’s name Naboth is stoned to death, and Ahab goes down to take possession of the vineyard
the text says, “So she wrote letters in Ahab’s name and sealed them with his seal, and sent the letters to the elders and to the nobles who were in his city, who lived with Naboth. She wrote in the letters, saying, ‘Proclaim a fast, and set Naboth on high among the people. Set two men, wicked fellows, before him, and let them testify against him, saying, “You cursed God and the king!” Then carry him out, and stone him to death.’” The men of his city, even the elders and the nobles who lived in his city, do as Jezebel had instructed them in the letters which she had written and sent to them. They proclaim a fast, and set Naboth on high among the people. The two men, the wicked fellows, come in and sit before him. The wicked fellows testify against him, even against Naboth, in the presence of the people, saying, “Naboth cursed God and the king!” Then they carry him out of the city and stone him to death with stones. Then they send to Jezebel, saying, “Naboth has been stoned and is dead.” When Jezebel heard that Naboth had been stoned and was dead, Jezebel says to Ahab, “Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give you for money; for Naboth is not alive, but dead.” When Ahab heard that Naboth was dead, Ahab rises up to go down to the vineyard of Naboth the Jezreelite, to take possession of it. The Korean Revised Version names no one who writes the letters (21:8) or who sends word to Jezebel (21:14); at 21:13 it reads 증거를 지어, they made up their testimony, and has 무리가, the multitude, carry Naboth out of the city.
- The LORD tells Elijah the Tishbite to go down to meet Ahab
the LORD’s word comes to Elijah the Tishbite, saying, “Arise, go down to meet Ahab king of Israel, who dwells in Samaria. Behold, he is in the vineyard of Naboth, where he has gone down to take possession of it. You shall speak to him, saying, ‘The LORD says, “Have you killed and also taken possession?”’ You shall speak to him, saying, ‘The LORD says, “In the place where dogs licked the blood of Naboth, dogs will lick your blood, even yours.”’” Where WEB reads “Behold, he is in the vineyard of Naboth”, the Korean Revised Version reads 저가 나봇의 포도원을 취하러 그리로 내려갔나니, he has gone down there to take Naboth’s vineyard.
- Ahab calls Elijah his enemy and asks whether he has found him
Ahab says to Elijah, “Have you found me, my enemy?” He answers, “I have found you, because you have sold yourself to do that which is evil in the LORD’s sight. Behold, I will bring evil on you, and will utterly sweep you away and will cut off from Ahab everyone who urinates against a wall, and him who is shut up and him who is left at large in Israel. I will make your house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, for the provocation with which you have provoked me to anger, and have made Israel to sin.” The text goes on, “The LORD also spoke of Jezebel, saying, ‘The dogs will eat Jezebel by the rampart of Jezreel. The dogs will eat whoever dies of Ahab in the city; and the birds of the sky will eat whoever dies in the field.’ But there was no one like Ahab, who sold himself to do that which was evil in the LORD’s sight, whom Jezebel his wife stirred up. He did very abominably in following idols, according to all that the Amorites did, whom the LORD cast out before the children of Israel.” The Korean Revised Version names no one who answers (대답하되), opens 21:21 with 여호와의 말씀이, the LORD’s word, and keeps 21:23–24 inside the answer, as what the LORD said of Jezebel (이세벨에게 대하여도 여호와께서 말씀하여 가라사대 … 하셨느니라); at 21:23 it reads 이스르엘 성 곁에서 where WEB reads “by the rampart of Jezreel”.
- Ahab tears his clothes, puts sackcloth on his body and fasts
when Ahab heard those words, he tears his clothes, puts sackcloth on his body, fasts, lies in sackcloth, and goes about despondently. The LORD’s word comes to Elijah the Tishbite, saying, “See how Ahab humbles himself before me? Because he humbles himself before me, I will not bring the evil in his days; but I will bring the evil on his house in his son’s day.” Where WEB reads “went about despondently”, the Korean Revised Version reads 행보도 천천히 한지라, he went about slowly.
- The king of Israel asks Jehoshaphat the king of Judah whether he will go with him to battle to Ramoth Gilead
the text says, “They continued three years without war between Syria and Israel.” In the third year, Jehoshaphat the king of Judah comes down to the king of Israel. The king of Israel says to his servants, “You know that Ramoth Gilead is ours, and we do nothing, and don’t take it out of the hand of the king of Syria?” He says to Jehoshaphat, “Will you go with me to battle to Ramoth Gilead?” Jehoshaphat says to the king of Israel, “I am as you are, my people as your people, my horses as your horses.”
- The king of Israel asks the prophets, about four hundred men, and Zedekiah the son of Chenaanah makes horns of iron
Jehoshaphat says to the king of Israel, “Please inquire first for the LORD’s word.” Then the king of Israel gathers the prophets together, about four hundred men, and says to them, “Should I go against Ramoth Gilead to battle, or should I refrain?” They say, “Go up; for the Lord will deliver it into the hand of the king.” But Jehoshaphat says, “Isn’t there here a prophet of the LORD, that we may inquire of him?” The king of Israel says to Jehoshaphat, “There is yet one man by whom we may inquire of the LORD, Micaiah the son of Imlah; but I hate him, for he does not prophesy good concerning me, but evil.” Jehoshaphat says, “Don’t let the king say so.” Then the king of Israel calls an officer, and says, “Quickly get Micaiah the son of Imlah.” The text says, “Now the king of Israel and Jehoshaphat the king of Judah were sitting each on his throne, arrayed in their robes, in an open place at the entrance of the gate of Samaria; and all the prophets were prophesying before them.” Zedekiah the son of Chenaanah makes himself horns of iron, and says, “The LORD says, ‘With these you will push the Syrians, until they are consumed.’” All the prophets prophesy so, saying, “Go up to Ramoth Gilead and prosper; for the LORD will deliver it into the hand of the king.”
- Micaiah swears as the LORD lives, and says that he saw all Israel scattered as sheep that have no shepherd
the messenger who went to call Micaiah speaks to him, saying, “See now, the prophets declare good to the king with one mouth. Please let your word be like the word of one of them, and speak good.” Micaiah says, “As the LORD lives, what the LORD says to me, that I will speak.” When he had come to the king, the king says to him, “Micaiah, shall we go to Ramoth Gilead to battle, or shall we forbear?” He answers him, “Go up and prosper; and the LORD will deliver it into the hand of the king.” The king says to him, “How many times do I have to adjure you that you speak to me nothing but the truth in the LORD’s name?” He says, “I saw all Israel scattered on the mountains, as sheep that have no shepherd. The LORD said, ‘These have no master. Let them each return to his house in peace.’” The king of Israel says to Jehoshaphat, “Didn’t I tell you that he would not prophesy good concerning me, but evil?”
- Micaiah says that he saw the LORD sitting on his throne, and tells of a lying spirit
Micaiah says, “Therefore hear the LORD’s word. I saw the LORD sitting on his throne, and all the army of heaven standing by him on his right hand and on his left. The LORD said, ‘Who will entice Ahab, that he may go up and fall at Ramoth Gilead?’ One said one thing, and another said another. A spirit came out and stood before the LORD, and said, ‘I will entice him.’ The LORD said to him, ‘How?’ He said, ‘I will go out and will be a lying spirit in the mouth of all his prophets.’ He said, ‘You will entice him, and will also prevail. Go out and do so.’ Now therefore, behold, the LORD has put a lying spirit in the mouth of all these your prophets; and the LORD has spoken evil concerning you.” Where WEB reads the last “He said” of 22:22, the Korean Revised Version reads 여호와께서 가라사대, the LORD said.
- Zedekiah strikes Micaiah on the cheek, and the king of Israel says to carry Micaiah back to Amon the governor of the city and to Joash the king’s son
then Zedekiah the son of Chenaanah comes near and strikes Micaiah on the cheek, and says, “Which way did the LORD’s Spirit go from me to speak to you?” Micaiah says, “Behold, you will see on that day when you go into an inner room to hide yourself.” The king of Israel says, “Take Micaiah, and carry him back to Amon the governor of the city and to Joash the king’s son. Say, ‘The king says, “Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace.”’” Micaiah says, “If you return at all in peace, the LORD has not spoken by me.” He says, “Listen, all you people!”
- The king of Israel, who disguised himself and went into the battle, is struck between the joints of the armor and dies at evening
so the king of Israel and Jehoshaphat the king of Judah go up to Ramoth Gilead. The king of Israel says to Jehoshaphat, “I will disguise myself and go into the battle, but you put on your robes.” The king of Israel disguises himself and goes into the battle. The text says, “Now the king of Syria had commanded the thirty-two captains of his chariots, saying, ‘Don’t fight with small nor great, except only with the king of Israel.’” When the captains of the chariots saw Jehoshaphat, they say, “Surely that is the king of Israel!” and they come over to fight against him. Jehoshaphat cries out. When the captains of the chariots saw that it was not the king of Israel, they turn back from pursuing him. A certain man draws his bow at random, and strikes the king of Israel between the joints of the armor. Therefore he says to the driver of his chariot, “Turn around, and carry me out of the battle, for I am severely wounded.” The battle increases that day. The king was propped up in his chariot facing the Syrians, and dies at evening. The blood ran out of the wound into the bottom of the chariot. A cry goes throughout the army about the going down of the sun, saying, “Every man to his city, and every man to his country!” So the king died, and was brought to Samaria; and they buried the king in Samaria. The text says, “They washed the chariot by the pool of Samaria; and the dogs licked up his blood where the prostitutes washed themselves, according to the LORD’s word which he spoke.” The Korean Revised Version names 왕, the king, as the one who speaks to the driver (22:34), names no one who buries him (22:37), and at 22:38 reads 개들이 그 피를 핥았으니 여호와의 하신 말씀과 같이 되었더라 거기는 창기들의 목욕하는 곳이었더라: the dogs licked his blood, as the LORD had spoken, and there was where the prostitutes bathed.
- The rest of the acts of Ahab, the ivory house and all the cities that he built
the text says, “Now the rest of the acts of Ahab, and all that he did, and the ivory house which he built, and all the cities that he built, aren’t they written in the book of the chronicles of the kings of Israel?” So Ahab sleeps with his fathers; and Ahaziah his son reigns in his place.
- The reign of Jehoshaphat the son of Asa, and the ships wrecked at Ezion Geber
Jehoshaphat the son of Asa begins to reign over Judah in the fourth year of Ahab king of Israel. The text says, “Jehoshaphat was thirty-five years old when he began to reign; and he reigned twenty-five years in Jerusalem. His mother’s name was Azubah the daughter of Shilhi. He walked in all the way of Asa his father. He didn’t turn away from it, doing that which was right in the LORD’s eyes. However, the high places were not taken away. The people still sacrificed and burned incense on the high places.” Jehoshaphat makes peace with the king of Israel. The text says, “Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he fought, aren’t they written in the book of the chronicles of the kings of Judah? The remnant of the sodomites, that remained in the days of his father Asa, he put away out of the land. There was no king in Edom. A deputy ruled.” Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they didn’t go, for the ships wrecked at Ezion Geber. Then Ahaziah the son of Ahab says to Jehoshaphat, “Let my servants go with your servants in the ships.” But Jehoshaphat would not. Jehoshaphat sleeps with his fathers, and is buried with his fathers in his father David’s city. Jehoram his son reigns in his place. The Korean Revised Version names Jehoshaphat at 22:43, where WEB says “He”; at 22:48 it has him make the ships and mean to send them to Ophir for gold (오빌로 금을 취하러 보내려 하였더니), and says they could not go because the ships were wrecked at Ezion Geber; at 22:50 it reads 그 조상 다윗성, the city of David his ancestor.
- Ahaziah the son of Ahab reigns over Israel and serves Baal
Ahaziah the son of Ahab begins to reign over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and he reigns two years over Israel. The text says, “He did that which was evil in the LORD’s sight, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, in which he made Israel to sin. He served Baal and worshiped him, and provoked the LORD, the God of Israel, to anger in all the ways that his father had done so.”
2 Kings
- Moab’s rebellion after the death of Ahab
Moab rebels against Israel after the death of Ahab.
- Ahaziah sends messengers to inquire of Baal Zebub, the god of Ekron, and the LORD’s angel speaks to Elijah the Tishbite
Ahaziah falls down through the lattice in his upper room that was in Samaria, and is sick. So he sends messengers, and says to them, “Go, inquire of Baal Zebub, the god of Ekron, whether I will recover from this sickness.” But the LORD’s angel says to Elijah the Tishbite, “Arise, go up to meet the messengers of the king of Samaria, and tell them, ‘Is it because there is no God in Israel that you go to inquire of Baal Zebub, the god of Ekron? Now therefore the LORD says, “You will not come down from the bed where you have gone up, but you will surely die.”’” Then Elijah departs.
- The messengers return and tell of a man’s words, and the king says it is Elijah the Tishbite
The messengers return to him, and he says to them, “Why is it that you have returned?” They say to him, “A man came up to meet us, and said to us, ‘Go, return to the king who sent you, and tell him, “The LORD says, ‘Is it because there is no God in Israel that you send to inquire of Baal Zebub, the god of Ekron? Therefore you will not come down from the bed where you have gone up, but you will surely die.’”’” He says to them, “What kind of man was he who came up to meet you and told you these words?” They answer him, “He was a hairy man, and wearing a leather belt around his waist.” He says, “It’s Elijah the Tishbite.” WEB says “to him” and “he” at 1:5 and “He” at 1:7 and 1:8, where the Korean Revised Version names the king (왕에게, 왕이); at 1:6 the messengers speak of “the king who sent you”.
- Fire comes down from the sky and consumes two captains of fifty sent to Elijah, with their fifties
Then the king sends a captain of fifty with his fifty to Elijah. The captain goes up to him; and behold, Elijah was sitting on the top of the hill. The captain says to him, “Man of God, the king has said, ‘Come down!’” Elijah answers the captain of fifty, “If I am a man of God, then let fire come down from the sky and consume you and your fifty!” Then fire comes down from the sky, and consumes him and his fifty. Again the king sends to Elijah another captain of fifty with his fifty. That captain answers him, “Man of God, the king has said, ‘Come down quickly!’” Elijah answers them, “If I am a man of God, then let fire come down from the sky and consume you and your fifty!” Then God’s fire comes down from the sky, and consumes him and his fifty. At 1:9 WEB says “to him”, “He went up to him”, “he was sitting” and “He said to him”, where this summary names Elijah and the captain; the Korean Revised Version names Elijah three times in the verse and does not say who sent the captain (이에 오십부장과 그 오십인을 엘리야에게로 보내매). At 1:11 it names the king and Elijah (왕이 다시 다른 오십부장과 그 오십인을 엘리야에게로 보내니), where WEB reads “Again he sent to him”, and reads 일러 가로되 (said) where WEB reads “He answered him”.
- The third captain of fifty begs for his life, and Elijah goes down to the king and tells him the LORD’s word
Again he sends the captain of a third fifty with his fifty; the Korean Revised Version names the king here (왕이 세번째 오십부장과 그 오십인을 보낸지라). The third captain of fifty goes up, and comes and falls on his knees before Elijah, and begs him, and says to him, “Man of God, please let my life and the life of these fifty of your servants be precious in your sight. Behold, fire came down from the sky and consumed the last two captains of fifty with their fifties. But now let my life be precious in your sight.” The LORD’s angel says to Elijah, “Go down with him. Don’t be afraid of him.” Then he arises and goes down with him to the king. He says to him, “The LORD says, ‘Because you have sent messengers to inquire of Baal Zebub, the god of Ekron, is it because there is no God in Israel to inquire of his word? Therefore you will not come down from the bed where you have gone up, but you will surely die.’” At 1:15 the Korean Revised Version gives the angel’s words in the other order (너는 저를 두려워 말고 함께 내려가라, Don’t be afraid of him, and go down with him) and names Elijah (엘리야가 곧 일어나), where WEB says “he”; at 1:16 it names no one (고하되), where WEB says “He said to him”.
- Ahaziah dies, and Jehoram reigns in his place
the text says, “So he died according to the LORD’s word which Elijah had spoken. Jehoram began to reign in his place in the second year of Jehoram the son of Jehoshaphat king of Judah, because he had no son.” It goes on, “Now the rest of the acts of Ahaziah which he did, aren’t they written in the book of the chronicles of the kings of Israel?” The Korean Revised Version names the king at 1:17, where WEB says “he”, and puts the words that he had no son before Jehoram’s accession: 왕이 엘리야의 전한 여호와의 말씀대로 죽고 저가 아들이 없으므로 여호람이 대신하여 왕이 되니 (the king died according to the LORD’s word which Elijah had spoken, and because he had no son, Jehoram reigned in his place).
- Elijah and Elisha go from Gilgal down to Bethel
the text says, “When the LORD was about to take Elijah up by a whirlwind into heaven, Elijah went with Elisha from Gilgal.” Elijah says to Elisha, “Please wait here, for the LORD has sent me as far as Bethel.” Elisha says, “As the LORD lives, and as your soul lives, I will not leave you.” So they go down to Bethel. The sons of the prophets who were at Bethel come out to Elisha, and say to him, “Do you know that the LORD will take away your master from over you today?” He says, “Yes, I know it. Hold your peace.” The Korean Revised Version says 두 사람이 (the two men) at 2:2, where WEB says “they”, and names no one at 2:3 (가로되), where WEB says “He said”.
- Elijah and Elisha come to Jericho, and the sons of the prophets at Jericho come near to Elisha
Elijah says to him, “Elisha, please wait here, for the LORD has sent me to Jericho.” He says, “As the LORD lives, and as your soul lives, I will not leave you.” So they come to Jericho. The sons of the prophets who were at Jericho come near to Elisha, and say to him, “Do you know that the LORD will take away your master from over you today?” He answers, “Yes, I know it. Hold your peace.” The Korean Revised Version names Elisha at 2:4 and 2:5 (엘리사가 가로되), where WEB says “He”.
- By the Jordan Elijah rolls up his mantle and strikes the waters, and the two go over on dry ground
Elijah says to Elisha, “Please wait here, for the LORD has sent me to the Jordan.” He says, “As the LORD lives, and as your soul lives, I will not leave you.” Then they both go on. Fifty men of the sons of the prophets go and stand opposite them at a distance; and they both stand by the Jordan. Elijah takes his mantle, and rolls it up, and strikes the waters; and they are divided here and there, so that they both go over on dry ground. WEB says “to him” at 2:6, where the Korean Revised Version names Elisha (엘리야가 또 엘리사에게); the Korean Revised Version has the fifty stand far off and look on (멀리 서서 바라보매), and says 두 사람이 (the two men) where WEB says “they both”.
- Elisha asks for a double portion of Elijah’s spirit, and Elijah goes up by a whirlwind into heaven
When they had gone over, Elijah says to Elisha, “Ask what I shall do for you, before I am taken from you.” Elisha says, “Please let a double portion of your spirit be on me.” Elijah says (2:10 does not name him: WEB “He said”, the Korean Revised Version 가로되), “You have asked a hard thing. If you see me when I am taken from you, it will be so for you; but if not, it will not be so.” The text says, “As they continued on and talked, behold, a chariot of fire and horses of fire separated them; and Elijah went up by a whirlwind into heaven.” Elisha sees it, and he cries, “My father, my father, the chariots of Israel and its horsemen!” He sees him no more. Then he takes hold of his own clothes and tears them in two pieces. The Korean Revised Version names Elisha at 2:12 (이에 엘리사가 자기의 옷을 잡아), where WEB says “Then he”.
- Elisha strikes the waters with Elijah’s mantle that fell from him, and they are divided, and he goes over
Elisha also takes up Elijah’s mantle that fell from him, and goes back and stands by the bank of the Jordan. He takes Elijah’s mantle that fell from him, and strikes the waters, and says, “Where is the LORD, the God of Elijah?” When he also had struck the waters, they were divided apart, and Elisha went over. Both editions name Elisha only at the end of 2:14 (엘리사가 건너니라, “and Elisha went over”); before that WEB says “He” and “he”, and the Korean Revised Version does not name him (no subject at 2:13, 저도, he too, at 2:14).
- The sons of the prophets at Jericho bow before Elisha and send fifty men, who search for three days
When the sons of the prophets who were at Jericho facing him see him, they say, “The spirit of Elijah rests on Elisha.” They come to meet him, and bow themselves to the ground before him. They say to him, “See now, there are with your servants fifty strong men. Please let them go and seek your master. Perhaps the LORD’s Spirit has taken him up, and put him on some mountain or into some valley.” He says, “Don’t send them.” When they urge him until he was ashamed, he says, “Send them.” Therefore they send fifty men; and they search for three days, but don’t find him. They come back to him while he stayed at Jericho; and he says to them, “Didn’t I tell you, ‘Don’t go’?” The Korean Revised Version names Elisha at 2:16 and twice at 2:18 (엘리사가), where WEB says “He” and “he”, and names no one at 2:17 (보내라 한지라).
- Elisha throws salt into the spring of the waters, and the waters are healed according to Elisha’s word
The men of the city say to Elisha, “Behold, please, the situation of this city is pleasant, as my lord sees; but the water is bad, and the land is barren.” He says, “Bring me a new jar, and put salt in it.” Then they bring it to him. He goes out to the spring of the waters, and throws salt into it, and says, “The LORD says, ‘I have healed these waters. There shall not be from there any more death or barren wasteland.’” The text says, “So the waters were healed to this day, according to Elisha’s word which he spoke.” The passage does not name the city. The Korean Revised Version reads 우리 주께서 보시는 바와 같이 (as our lord sees) at 2:19, where WEB reads “as my lord sees”, and names Elisha at 2:20 and 2:21 (엘리사가), where WEB says “He”.
- Youths mock Elisha as he goes up to Bethel, and two female bears come out of the woods
Elisha goes up from there to Bethel. As he is going up by the way, some youths come out of the city and mock him, and say to him, “Go up, you baldy! Go up, you baldy!” He looks behind him and sees them, and curses them in the LORD’s name. Then two female bears come out of the woods and maul forty-two of those youths. He goes from there to Mount Carmel, and from there he returns to Samaria. Neither edition says that the youths died. WEB says “He” at 2:23, 2:24 and 2:25, where the Korean Revised Version names Elisha (엘리사가).
- Jehoram the son of Ahab reigns over Israel in Samaria and puts away the pillar of Baal
Jehoram the son of Ahab begins to reign over Israel in Samaria in the eighteenth year of Jehoshaphat king of Judah, and reigns twelve years. The text says, “He did that which was evil in the LORD’s sight, but not like his father and like his mother, for he put away the pillar of Baal that his father had made. Nevertheless he held to the sins of Jeroboam the son of Nebat, with which he made Israel to sin. He didn’t depart from them.” The Korean Revised Version gives the year of Jehoshaphat first (유다 왕 여호사밧의 십팔년에) and reads 그 부모와 같이 하지는 아니하였으니 (not like his parents) at 3:2.
- When the king of Moab rebels, King Jehoram musters all Israel and asks Jehoshaphat the king of Judah to go with him
the text says, “Now Mesha king of Moab was a sheep breeder; and he supplied the king of Israel with one hundred thousand lambs and the wool of one hundred thousand rams. But when Ahab was dead, the king of Moab rebelled against the king of Israel.” King Jehoram goes out of Samaria at that time, and musters all Israel. He goes and sends to Jehoshaphat the king of Judah, saying, “The king of Moab has rebelled against me. Will you go with me against Moab to battle?” Jehoshaphat says (3:7 does not name him: WEB “He said”, the Korean Revised Version 저가 가로되), “I will go up. I am as you are, my people as your people, my horses as your horses.” Then he says, “Which way shall we go up?” Jehoram answers, “The way of the wilderness of Edom.” At 3:4 the Korean Revised Version reads 새끼 양 십만의 털과 수양 십만의 털 (the wool of one hundred thousand lambs and the wool of one hundred thousand rams). At 3:8 it has Jehoram ask and the other answer: 여호람이 가로되 우리가 어느 길로 올라가리이까 저가 대답하되 에돔 광야 길로니이다 (Jehoram said, Which way shall we go up? He answered, The way of the wilderness of Edom).
- The three kings march seven days without water, and Jehoshaphat asks for a prophet of the LORD
The king of Israel goes with the king of Judah and the king of Edom, and they march for seven days along a circuitous route. There was no water for the army or for the animals that followed them. The king of Israel says, “Alas! For the LORD has called these three kings together to deliver them into the hand of Moab.” But Jehoshaphat says, “Isn’t there a prophet of the LORD here, that we may inquire of the LORD by him?” One of the king of Israel’s servants answers, “Elisha the son of Shaphat, who poured water on the hands of Elijah, is here.” Jehoshaphat says, “The LORD’s word is with him.” So the king of Israel and Jehoshaphat and the king of Edom go down to him.
- What Elisha says to the king of Israel, his oath, and the musician
Elisha says to the king of Israel, “What have I to do with you? Go to the prophets of your father, and to the prophets of your mother.” The king of Israel says to him, “No, for the LORD has called these three kings together to deliver them into the hand of Moab.” Elisha says, “As the LORD of Armies lives, before whom I stand, surely, were it not that I respect the presence of Jehoshaphat the king of Judah, I would not look toward you, nor see you. But now bring me a musician.” The text says, “When the musician played, the LORD’s hand came on him.” The Korean Revised Version reads 여호와께서 엘리사를 감동하시니 (the LORD moved Elisha) at 3:15, where WEB reads “the LORD’s hand came on him”.
- The LORD’s word to make the valley full of trenches, and the water that comes by the way of Edom and fills the country
the passage does not name the speaker (WEB “He said”). He says, “The LORD says, ‘Make this valley full of trenches.’ For the LORD says, ‘You will not see wind, neither will you see rain, yet that valley will be filled with water, and you will drink, both you and your livestock and your other animals. This is an easy thing in the LORD’s sight. He will also deliver the Moabites into your hand. You shall strike every fortified city and every choice city, and shall fell every good tree, and stop all springs of water, and mar every good piece of land with stones.’” The text says, “In the morning, about the time of offering the sacrifice, behold, water came by the way of Edom, and the country was filled with water.” In WEB the LORD’s words of 3:17 run on to the end of 3:19, so that 3:18–19 are in them; the Korean Revised Version closes the LORD’s words at 3:16 and at 3:17 (…하셨나이다) and gives 3:18–19 as the speaker’s own words: 이것은 여호와 보시기에 오히려 작은 일이라 여호와께서 모압 사람도 당신의 손에 붙이시리니 (This is a small thing in the LORD’s sight; the LORD will deliver the Moabites also into your hand). At 3:20 it reads 소제 드릴 때에 (at the time of the meal offering).
- The Moabites see the water opposite them as red as blood, and flee before the Israelites
Now when all the Moabites hear that the kings had come up to fight against them, they gather themselves together, all who were able to put on armor, young and old, and stand on the border. They rise up early in the morning, and the sun shines on the water, and the Moabites see the water opposite them as red as blood. They say, “This is blood. The kings are surely destroyed, and they have struck each other. Now therefore, Moab, to the plunder!” The text says, “When they came to the camp of Israel, the Israelites rose up and struck the Moabites, so that they fled before them; and they went forward into the land attacking the Moabites. They beat down the cities; and on every good piece of land each man cast his stone, and filled it. They also stopped all the springs of water and cut down all the good trees, until in Kir Hareseth all they left was its stones; however the men armed with slings went around it and attacked it.” The Korean Revised Version names the Moabites at 3:22 (모압 사람이 일찌기 일어나서), where WEB begins “They rose up early”, and calls on them as 모압 사람들아 (you Moabites) at 3:23, where WEB reads “Moab”; at 3:25 it reads 그 성읍을 쳐서 헐고 (they beat down the city) and 길하레셋의 돌들은 남기고 (they left the stones of Kir Hareseth), where WEB reads “They beat down the cities” and “until in Kir Hareseth all they left was its stones”.
- The king of Moab offers his oldest son, who would have reigned in his place, for a burnt offering on the wall
When the king of Moab sees that the battle was too severe for him, he takes with him seven hundred men who drew a sword, to break through to the king of Edom; but they could not. The text says, “Then he took his oldest son who would have reigned in his place, and offered him for a burnt offering on the wall. There was great wrath against Israel; and they departed from him, and returned to their own land.” Neither edition says whose wrath it was, or names the city. The Korean Revised Version reads 이스라엘에게 크게 통분함이 임하매 (great indignation came upon Israel) and 자기 위를 이어 왕이 될 맏아들 (his own oldest son who would reign in his place).
- A woman of the wives of the sons of the prophets pours her pot of oil into the containers, and the oil stops flowing
a certain woman of the wives of the sons of the prophets cries out to Elisha, saying, “Your servant my husband is dead. You know that your servant feared the LORD. Now the creditor has come to take for himself my two children to be slaves.” Elisha says to her, “What should I do for you? Tell me, what do you have in the house?” She says, “Your servant has nothing in the house, except a pot of oil.” Then he says, “Go, borrow empty containers from all your neighbors. Don’t borrow just a few containers. Go in and shut the door on you and on your sons, and pour oil into all those containers; and set aside those which are full.” So she goes from him, and shuts the door on herself and on her sons. They bring the containers to her, and she pours oil. When the containers were full, she says to her son, “Bring me another container.” He says to her, “There isn’t another container.” Then the oil stopped flowing. Then she comes and tells the man of God. He says, “Go, sell the oil, and pay your debt; and you and your sons live on the rest.” The Korean Revised Version names no one at 4:3 (가로되) and names the son at 4:6 (아들이 가로되); it counts two sons at 4:4, 4:5 and 4:7 (네 두 아들, 그 두 아들, 너와 네 두 아들), where WEB reads “your sons”, “her sons” and “you and your sons”.
- Elisha goes to Shunem, and a prominent woman there asks her husband to make a little room for him
one day Elisha goes to Shunem, where there was a prominent woman; and she persuades him to eat bread. So it was, that as often as he passed by, he turned in there to eat bread. She says to her husband, “See now, I perceive that this is a holy man of God who passes by us continually. Please, let’s make a little room on the roof. Let’s set a bed, a table, a chair, and a lamp stand for him there. When he comes to us, he can stay there.” The Korean Revised Version names Elisha a second time at 4:8 (엘리사가 그곳을 지날 때마다, as often as Elisha passed by), and at 4:10 reads 작은 방을 담 위에 짓고 (make a little room on the wall), where WEB reads “on the roof”.
- Elisha tells the Shunammite that she will embrace a son, and she bears a son when the time comes around
one day Elisha comes there, and goes to the room and lies there. He says to Gehazi his servant, “Call this Shunammite.” When he had called her, she stood before him. He says to him, “Say now to her, ‘Behold, you have cared for us with all this care. What is to be done for you? Would you like to be spoken for to the king, or to the captain of the army?’” She answers, “I dwell among my own people.” He says, “What then is to be done for her?” Gehazi answers, “Most certainly she has no son, and her husband is old.” He says, “Call her.” When he had called her, she stood in the door. He says, “At this season next year, you will embrace a son.” She says, “No, my lord, you man of God, do not lie to your servant.” The woman conceives, and bears a son at that season when the time came around, as Elisha had said to her. WEB reads “One day he came there” at 4:11 and “He said” at 4:13, 4:14 and 4:16, where the Korean Revised Version names Elisha (엘리사가); the Korean Revised Version names no one at 4:12 and 4:15, and reads 돐이 되면 (when the year comes around) at 4:16, where WEB reads “At this season next year”.
- The child sits on his mother’s knees until noon and dies, and she lays him on the man of God’s bed
when the child was grown, one day he goes out to his father to the reapers. He says to his father, “My head! My head!” The father says to his servant, “Carry him to his mother.” The text says, “When he had taken him and brought him to his mother, he sat on her knees until noon, and then died.” She goes up and lays him on the man of God’s bed, and shuts the door on him, and goes out. She calls to her husband and says, “Please send me one of the servants, and one of the donkeys, that I may run to the man of God and come again.” He says, “Why would you want to go to him today? It is not a new moon or a Sabbath.” She says, “It’s all right.” Then she saddles a donkey, and says to her servant, “Drive, and go forward! Don’t slow down for me, unless I ask you to.” WEB reads “He said to his servant” at 4:19, where the Korean Revised Version names the father (그 아비가). At 4:23 the Korean Revised Version gives the husband’s words in another order: 초하루도 아니요 안식일도 아니어늘 그대가 오늘날 어찌하여 저에게 나아가고자 하느뇨 (it is neither a new moon nor a Sabbath; why would you go to him today?). It names no one at 4:24, where WEB reads “she”.
- The child’s mother goes to the man of God to Mount Carmel and catches hold of his feet, and Gehazi lays the staff on the child’s face
the child’s mother goes, and comes to the man of God to Mount Carmel. When the man of God sees her afar off, he says to Gehazi his servant, “Behold, there is the Shunammite. Please run now to meet her, and ask her, ‘Is it well with you? Is it well with your husband? Is it well with your child?’” She answers, “It is well.” When she comes to the man of God to the hill, she catches hold of his feet. Gehazi comes near to thrust her away; but the man of God says, “Leave her alone, for her soul is troubled within her; and the LORD has hidden it from me, and has not told me.” Then she says, “Did I ask you for a son, my lord? Didn’t I say, ‘Do not deceive me’?” Then he says to Gehazi, “Tuck your cloak into your belt, take my staff in your hand, and go your way. If you meet any man, don’t greet him; and if anyone greets you, don’t answer him again. Then lay my staff on the child’s face.” The child’s mother says, “As the LORD lives, and as your soul lives, I will not leave you.” So he arises, and follows her. Gehazi goes ahead of them, and lays the staff on the child’s face; but there was no voice and no hearing. Therefore he returns to meet him, and tells him, “The child has not awakened.” WEB reads “So she went” at 4:25, and the Korean Revised Version gives that verse no subject: this summary calls her the child’s mother, as 4:30 does. The Korean Revised Version reads 산에 이르러 (to the mountain) at 4:27, where WEB reads “to the hill”, and names Elisha at 4:29, 4:30 and 4:31 (엘리사가, 엘리사를), where WEB reads “he” and “him”.
- Elisha prays to the LORD and stretches himself on the child, and the child opens his eyes
when Elisha had come into the house, behold, the child was dead, and lying on his bed. He goes in therefore, and shuts the door on them both, and prays to the LORD. The text says, “He went up and lay on the child, and put his mouth on his mouth, and his eyes on his eyes, and his hands on his hands. He stretched himself on him; and the child’s flesh grew warm.” Then he returns, and walks in the house once back and forth, then goes up and stretches himself out on him. Then the child sneezes seven times, and the child opens his eyes. He calls Gehazi, and says, “Call this Shunammite!” So he calls her. When she had come in to him, he says, “Take up your son.” Then she goes in, falls at his feet, and bows herself to the ground; then she picks up her son, and goes out. The Korean Revised Version names Elisha at 4:33, 4:35, 4:36 and 4:37 (엘리사가, 엘리사의), where WEB reads “He”, “he” and “his”; at 4:33 it says that the two of them were alone (두 사람 뿐이라); and it writes 4:34 with commas: 자기 입을 그 입에, 자기 눈을 그 눈에, 자기 손을 그 손에.
- The stew boiled for the sons of the prophets at Gilgal in the famine, and the meal Elisha throws into the pot
Elisha comes again to Gilgal. There was a famine in the land; and the sons of the prophets were sitting before him; and he says to his servant, “Get the large pot, and boil stew for the sons of the prophets.” One went out into the field to gather herbs, and found a wild vine, and gathered a lap full of wild gourds from it, and came and cut them up into the pot of stew; for they didn’t recognize them. So they pour out for the men to eat. As they were eating some of the stew, they cry out and say, “Man of God, there is death in the pot!” And they could not eat it. But he says, “Then bring meal.” He throws it into the pot; and he says, “Serve it to the people, that they may eat.” The text says, “And there was nothing harmful in the pot.” The Korean Revised Version names Elisha twice more at 4:38 (엘리사의 앞에, 엘리사가) and again at 4:41 (엘리사가), where WEB reads “him” and “he”, and reads 채소, 야등덩굴 and 들 외 at 4:39, where WEB reads “herbs”, “a wild vine” and “wild gourds”.
- The twenty loaves of barley a man from Baal Shalishah brings, and the people eat and have some left over
a man from Baal Shalishah comes, and brings the man of God some bread of the first fruits: twenty loaves of barley and fresh ears of grain in his sack. Elisha says, “Give to the people, that they may eat.” His servant says, “What, should I set this before a hundred men?” But he says, “Give it to the people, that they may eat; for the LORD says, ‘They will eat, and will have some left over.’” The text says, “So he set it before them and they ate and had some left over, according to the LORD’s word.” The Korean Revised Version reads 저가 가로되 (he said) at 4:42, where WEB names Elisha, and names him at 4:43 (엘리사는), where WEB reads “he”; for the gift it reads 처음 익은 식물 곧 보리떡 이십과 또 자루에 담은 채소 (the first ripe food, namely twenty loaves of barley and also vegetables in a sack).
- The little girl who waits on Naaman’s wife speaks of the prophet who is in Samaria
the text says, “Now Naaman, captain of the army of the king of Syria, was a great man with his master, and honorable, because by him the LORD had given victory to Syria; he was also a mighty man of valor, but he was a leper.” The Syrians had gone out in bands, and had brought away captive out of the land of Israel a little girl, and she waited on Naaman’s wife. She says to her mistress, “I wish that my lord were with the prophet who is in Samaria! Then he would heal him of his leprosy.” Someone goes in and tells his lord, saying, “The girl who is from the land of Israel said this.” At 5:4 the Korean Revised Version reads 나아만이 들어가서 그 주인에게 고하여, where WEB reads “Someone went in and told his lord”.
- The king of Israel reads the letter from the king of Syria and tears his clothes
the king of Syria says, “Go now, and I will send a letter to the king of Israel.” Naaman departs, and takes with him ten talents of silver, six thousand pieces of gold, and ten changes of clothing. He brings the letter to the king of Israel; it says, “Now when this letter has come to you, behold, I have sent Naaman my servant to you, that you may heal him of his leprosy.” When the king of Israel had read the letter, he tears his clothes and says, “Am I God, to kill and to make alive, that this man sends to me to heal a man of his leprosy? But please consider and see how he seeks a quarrel against me.” WEB reads “He departed” at 5:5, where the Korean Revised Version names Naaman (나아만이 곧 떠날쌔). The Korean Revised Version gives the letter in another order: 내가 내 신하 나아만을 당신에게 보내오니 이 글이 당신에게 이르거든 당신은 그 문둥병을 고쳐주소서 (I send Naaman my servant to you; when this letter comes to you, heal him of his leprosy); and at 5:7 it reads 저 왕이 틈을 타서 (that king seeks an occasion), where WEB reads “he seeks a quarrel”.
- Naaman dips himself seven times in the Jordan, and his flesh is restored like the flesh of a little child
when Elisha the man of God heard that the king of Israel had torn his clothes, he sends to the king, saying, “Why have you torn your clothes? Let him come now to me, and he shall know that there is a prophet in Israel.” So Naaman comes with his horses and with his chariots, and stands at the door of the house of Elisha. Elisha sends a messenger to him, saying, “Go and wash in the Jordan seven times, and your flesh shall come again to you, and you shall be clean.” But Naaman was angry, and goes away and says, “Behold, I thought, ‘He will surely come out to me, and stand, and call on the name of the LORD his God, and wave his hand over the place, and heal the leper.’ Aren’t Abanah and Pharpar, the rivers of Damascus, better than all the waters of Israel? Couldn’t I wash in them and be clean?” So he turned and went away in a rage. His servants come near and speak to him, and say, “My father, if the prophet had asked you do some great thing, wouldn’t you have done it? How much rather then, when he says to you, ‘Wash, and be clean’?” Then he goes down and dips himself seven times in the Jordan, according to the saying of the man of God; and his flesh was restored like the flesh of a little child, and he was clean. The Korean Revised Version reads 다메섹강 아마나와 바르발 at 5:12, naming the first river 아마나, where WEB reads “Abanah and Pharpar, the rivers of Damascus”, and names Naaman at 5:14 (나아만이 이에 내려가서), where WEB reads “Then went he down”.
- Naaman returns to the man of God, asks him to take a gift, and asks for two mules’ load of earth
Naaman returns to the man of God, he and all his company, and comes, and stands before him; and he says, “See now, I know that there is no God in all the earth, but in Israel. Now therefore, please take a gift from your servant.” The man of God says, “As the LORD lives, before whom I stand, I will receive none.” Naaman urges him to take it; but he refuses. Naaman says, “If not, then, please let two mules’ load of earth be given to your servant; for your servant will from now on offer neither burnt offering nor sacrifice to other gods, but to the LORD. In this thing may the LORD pardon your servant: when my master goes into the house of Rimmon to worship there, and he leans on my hand, and I bow myself in the house of Rimmon. When I bow myself in the house of Rimmon, may the LORD pardon your servant in this thing.” The man of God says to him, “Go in peace.” So he departed from him a little way. WEB reads “He returned” at 5:15 and “He urged him” at 5:16, where the Korean Revised Version names Naaman (나아만이). Neither edition names the one who swears at 5:16 (WEB “But he said”; the Korean Revised Version 가로되, with no subject): this summary calls him the man of God, as 5:15 does. At 5:19 WEB reads “He said to him”, where the Korean Revised Version names Elisha (엘리사가 가로되 … 저가 엘리사를 떠나).
- Gehazi follows after Naaman, takes the silver and the clothing, and goes out from Elisha’s presence a leper, as white as snow
Gehazi the servant of Elisha the man of God says, “Behold, my master has spared this Naaman the Syrian, in not receiving at his hands that which he brought. As the LORD lives, I will run after him, and take something from him.” So Gehazi follows after Naaman. When Naaman saw one running after him, he comes down from the chariot to meet him, and says, “Is all well?” He says, “All is well. My master has sent me, saying, ‘Behold, even now two young men of the sons of the prophets have come to me from the hill country of Ephraim. Please give them a talent of silver and two changes of clothing.’” Naaman says, “Be pleased to take two talents.” He urges him, and binds two talents of silver in two bags, with two changes of clothing, and lays them on two of his servants; and they carry them before him. When Gehazi came to the hill, he takes them from their hand, and stores them in the house. Then he lets the men go, and they depart. But he goes in, and stands before his master. Elisha says to him, “Where did you come from, Gehazi?” He says, “Your servant went nowhere.” Elisha says to him, “Didn’t my heart go with you when the man turned from his chariot to meet you? Is it a time to receive money, and to receive garments, and olive groves and vineyards, and sheep and cattle, and male servants and female servants? Therefore the leprosy of Naaman will cling to you and to your offspring forever.” Gehazi goes out from his presence a leper, as white as snow. The Korean Revised Version gives 5:21 no subject (나아만의 뒤를 쫓아가니), where WEB names Gehazi, and names Gehazi at 5:23, 5:24 and 5:27 (게하시 앞에서, 게하시가) and Elisha at 5:26 (엘리사가), where WEB reads “before him”, “he”, “He” and “He said to him”.
- Elisha makes the ax head that fell into the water at the Jordan float
the sons of the prophets say to Elisha, “See now, the place where we live and meet with you is too small for us. Please let us go to the Jordan, and each man take a beam from there, and let’s make us a place there, where we may live.” He answers, “Go!” One says, “Please be pleased to go with your servants.” He answers, “I will go.” So he goes with them. When they come to the Jordan, they cut down wood. But as one was cutting down a tree, the ax head fell into the water. Then he cries out and says, “Alas, my master! For it was borrowed.” The man of God asks, “Where did it fall?” He shows him the place. He cuts down a stick, throws it in there, and makes the iron float. He says, “Take it.” So he puts out his hand and takes it. The Korean Revised Version names Elisha at 6:2 and 6:3 (엘리사가 가로되) and at 6:6 (엘리사가 나무가지를 베어), where WEB says “He”; it names no one at 6:4 (드디어 저희와 함께 가니라, went with them at last); and at 6:6 it reads 도끼로 떠오르게 하고, made the ax float, where WEB reads “made the iron float”.
- The man of God sends to the king of Israel and warns him of the place where the Syrians are coming down
now the king of Syria was at war against Israel; and he takes counsel with his servants, saying, “My camp will be in such and such a place.” The man of God sends to the king of Israel, saying, “Beware that you not pass this place, for the Syrians are coming down there.” The king of Israel sends to the place which the man of God told him and warned him of; and he saved himself there, not once or twice. The king of Syria’s heart was very troubled about this. He calls his servants, and says to them, “Won’t you show me which of us is for the king of Israel?” One of his servants says, “No, my lord, O king; but Elisha, the prophet who is in Israel, tells the king of Israel the words that you speak in your bedroom.” Where WEB reads “My camp will be in such and such a place” (6:8), the Korean Revised Version reads 우리가 아무데 아무데 진을 치리라, we will encamp in such and such a place; and where WEB reads “he saved himself there, not once or twice” (6:10), it reads 방비하기가 한 두번이 아닌지라, the guarding was not once or twice.
- Told that Elisha is in Dothan, the king sends horses, chariots, and a great army, and they surround the city by night
the text says, “He said, ‘Go and see where he is, that I may send and get him.’ He was told, ‘Behold, he is in Dothan.’ Therefore he sent horses, chariots, and a great army there. They came by night and surrounded the city.” The Korean Revised Version names the king and Elisha there: 왕이 가로되 너희는 가서 엘리사가 어디 있나 보라 내가 보내어 잡으리라 혹이 왕에게 고하여 가로되 엘리사가 도단에 있나이다 (the king said, Go and see where Elisha is, and I will send and seize him; someone told the king, Elisha is in Dothan), and 왕이 이에 … 보내매 (the king sent) at 6:14. Neither edition says in these two verses which king he is.
- The LORD opens the young man’s eyes, and he sees the mountain full of horses and chariots of fire
when the servant of the man of God had risen early and gone out, behold, an army with horses and chariots was around the city. His servant says to him, “Alas, my master! What shall we do?” He answers, “Don’t be afraid, for those who are with us are more than those who are with them.” Elisha prays, and says, “LORD, please open his eyes, that he may see.” The LORD opens the young man’s eyes, and he sees; and behold, the mountain was full of horses and chariots of fire around Elisha. The Korean Revised Version names Elisha at 6:15 (그 사환이 엘리사에게 고하되, the servant said to Elisha), where WEB says “to him”, and names no one who answers at 6:16 or who prays at 6:17 (대답하되; 기도하여 가로되), where WEB names Elisha at 6:17; it reads 그 사환의 눈, the servant’s eyes, where WEB reads “the young man’s eyes”.
- Elisha leads the Syrians struck with blindness to Samaria; a great feast is prepared for them, and they are sent away to their master
the text says, “When they came down to him, Elisha prayed to the LORD, and said, ‘Please strike this people with blindness.’ He struck them with blindness according to Elisha’s word.” Elisha says to them, “This is not the way, neither is this the city. Follow me, and I will bring you to the man whom you seek.” He leads them to Samaria. When they had come into Samaria, Elisha says, “LORD, open these men’s eyes, that they may see.” The LORD opens their eyes, and they see; and behold, they were in the middle of Samaria. The king of Israel says to Elisha, when he saw them, “My father, shall I strike them? Shall I strike them?” He answers, “You shall not strike them. Would you strike those whom you have taken captive with your sword and with your bow? Set bread and water before them, that they may eat and drink, then go to their master.” The text goes on, “He prepared a great feast for them. After they ate and drank, he sent them away and they went to their master. So the bands of Syria stopped raiding the land of Israel.” The Korean Revised Version names the Syrians and Elisha at 6:18 (아람 사람이 엘리사에게 내려오매, the Syrians came down to Elisha), where WEB reads “they came down to him”; it gives the blinding with an honorific verb and no subject (엘리사의 말대로 그 눈을 어둡게 하신지라, according to Elisha’s word their eyes were made dark); it names no one at 6:22 (대답하되) (대답하되); at 6:22 it reads 치지 마소서, please do not strike them, a plea, where WEB reads “You shall not strike them”; and it names the king at 6:23 (왕이 위하여 식물을 많이 베풀고), where WEB says “He”.
- Benhadad king of Syria besieges Samaria, and there is a great famine in it
after this, Benhadad king of Syria gathers all his army, and goes up and besieges Samaria. The text says, “There was a great famine in Samaria. Behold, they besieged it until a donkey’s head was sold for eighty pieces of silver, and the fourth part of a kab of dove’s dung for five pieces of silver.” The Korean Revised Version tells the siege first and the famine after (아람 사람이 사마리아를 에워싸므로 성중이 크게 주려서, because the Syrians besieged Samaria, there was a great famine in the city), and reads 은 팔십 세겔 and 은 다섯 세겔, eighty and five shekels of silver, where WEB reads “pieces of silver”, and 합분태 where WEB reads “dove’s dung”.
- The king of Israel, passing by on the wall, hears a woman’s words, tears his clothes, and takes an oath against the head of Elisha the son of Shaphat
as the king of Israel was passing by on the wall, a woman cries to him, saying, “Help, my lord, O king!” He says, “If the LORD doesn’t help you, where could I get help for you? From the threshing floor, or from the wine press?” Then the king asks her, “What is your problem?” She answers, “This woman said to me, ‘Give your son, that we may eat him today, and we will eat my son tomorrow.’ So we boiled my son and ate him; and I said to her on the next day, ‘Give up your son, that we may eat him;’ and she has hidden her son.” When the king hears the words of the woman, he tears his clothes. Now he was passing by on the wall, and the people looked, and behold, he had sackcloth underneath on his body. Then he says, “God do so to me, and more also, if the head of Elisha the son of Shaphat stays on him today.” The Korean Revised Version names the king at 6:27 and 6:31 (왕이 가로되), where WEB says “He”, and names no one at 6:28 (또 가로되), where WEB names the king; at 6:31 it gives the condition first and the oath after: 사밧의 아들 엘리사의 머리가 오늘날 그 몸에 붙어 있으면 하나님이 내게 벌 위에 벌을 내리실찌로다 (if the head of Elisha the son of Shaphat stays on his body today, may God bring punishment on punishment on me).
- The messenger the king sends comes while Elisha sits with the elders
but Elisha was sitting in his house, and the elders were sitting with him. Then the king sends a man from before him; but before the messenger came to him, he says to the elders, “Do you see how this son of a murderer has sent to take away my head? Behold, when the messenger comes, shut the door, and hold the door shut against him. Isn’t the sound of his master’s feet behind him?” While he was still talking with them, behold, the messenger came down to him. Then he says, “Behold, this evil is from the LORD. Why should I wait for the LORD any longer?” The Korean Revised Version names Elisha at 6:32 (엘리사가 장로들에게 이르되), where WEB says “he”, and at 6:33 gives these words to the king (그 사자가 이르니라 왕이 가로되, the messenger came; the king said), where WEB says “he”.
- The LORD’s word that Elisha speaks, and the answer of the captain on whose hand the king leaned
Elisha says, “Hear the LORD’s word. The LORD says, ‘Tomorrow about this time a seah of fine flour will be sold for a shekel, and two seahs of barley for a shekel, in the gate of Samaria.’” Then the captain on whose hand the king leaned answers the man of God, and says, “Behold, if the LORD made windows in heaven, could this thing be?” He says, “Behold, you will see it with your eyes, but will not eat of it.” The Korean Revised Version puts the gate of Samaria first in the LORD’s word (내일 이맘때에 사마리아 성문에서, tomorrow about this time in the gate of Samaria), and names Elisha at 7:2 (엘리사가 가로되), where WEB says “He”.
- The four leprous men go to the camp of the Syrians, eat and drink in a tent, and hide silver, gold, and clothing
now there were four leprous men at the entrance of the gate. They say to one another, “Why do we sit here until we die? If we say, ‘We will enter into the city,’ then the famine is in the city, and we will die there. If we sit still here, we also die. Now therefore come, and let’s surrender to the army of the Syrians. If they save us alive, we will live; and if they kill us, we will only die.” They rise up in the twilight to go to the camp of the Syrians. When they had come to the outermost part of the camp of the Syrians, behold, no man was there. The text says, “For the Lord had made the army of the Syrians to hear the sound of chariots and the sound of horses, even the noise of a great army; and they said to one another, ‘Behold, the king of Israel has hired against us the kings of the Hittites and the kings of the Egyptians to attack us.’ Therefore they arose and fled in the twilight, and left their tents, their horses, and their donkeys, even the camp as it was, and fled for their life.” When these lepers came to the outermost part of the camp, they go into one tent, and eat and drink, then carry away silver, gold, and clothing and go and hide it. Then they come back, and enter into another tent and carry things from there also, and go and hide them. At 7:6 the Korean Revised Version reads 애굽 왕들, the kings of Egypt, where WEB reads “the kings of the Egyptians”.
- The lepers call to the city gatekeepers and tell them that there is no man in the camp of the Syrians
the lepers say to one another, “We aren’t doing right. Today is a day of good news, and we keep silent. If we wait until the morning light, punishment will overtake us. Now therefore come, let’s go and tell the king’s household.” So they come and call to the city gatekeepers; and they tell them, “We came to the camp of the Syrians, and, behold, there was no man there, not even a man’s voice, but the horses tied, and the donkeys tied, and the tents as they were.” Then the gatekeepers call out and tell it to the king’s household within. At 7:9 WEB reads “they said to one another”, where the Korean Revised Version names the lepers (문둥이가 서로 말하되); at 7:11 the Korean Revised Version reads 저가 문지기들을 부르매 저희가 왕궁에 있는 자에게 고하니, he called the gatekeepers, and they told it to those in the king’s house, where WEB has the gatekeepers call out.
- Those whom the king sends to see go after the Syrians to the Jordan
the king arises in the night, and says to his servants, “I will now show you what the Syrians have done to us. They know that we are hungry. Therefore they have gone out of the camp to hide themselves in the field, saying, ‘When they come out of the city, we shall take them alive, and get into the city.’” One of his servants answers, “Please let some people take five of the horses that remain, which are left in the city. Behold, they are like all the multitude of Israel who are left in it. Behold, they are like all the multitude of Israel who are consumed. Let’s send and see.” Therefore they take two chariots with horses; and the king sends them out to the Syrian army, saying, “Go and see.” They go after them to the Jordan; and behold, all the path was full of garments and equipment which the Syrians had cast away in their haste. The messengers return and tell the king. At 7:13 the Korean Revised Version puts the sending first and says once, with 곧, that the horses are like the multitude of Israel: 이 말들이 성중에 남아 있는 이스라엘 온 무리 곧 멸망한 이스라엘 온 무리와 같으니이다 (these horses are like all the multitude of Israel who are left in the city, that is, all the multitude of Israel who are consumed).
- The people plunder the camp of the Syrians, and the captain in charge of the gate is trampled in the gate and dies
the people go out and plunder the camp of the Syrians. So a seah of fine flour was sold for a shekel, and two measures of barley for a shekel, according to the LORD’s word. The king had appointed the captain on whose hand he leaned to be in charge of the gate; and the text says, “the people trampled over him in the gate, and he died as the man of God had said, who spoke when the king came down to him.” It also says, “It happened as the man of God had spoken to the king, saying, ‘Two seahs of barley for a shekel, and a seah of fine flour for a shekel, shall be tomorrow about this time in the gate of Samaria;’ and that captain answered the man of God, and said, ‘Now, behold, if the LORD made windows in heaven, might such a thing be?’ and he said, ‘Behold, you will see it with your eyes, but will not eat of it.’ It happened like that to him, for the people trampled over him in the gate, and he died.” Where WEB reads “two measures of barley” (7:16), the Korean Revised Version reads 보리 두 스아, two seahs of barley; at 7:17 it reads 곧 왕이 내려왔을 때에 그의 한 말대로라, that is, according to the word he spoke when the king came down; and at 7:18 it puts the gate of Samaria first (내일 이맘때에 사마리아 성문에서, tomorrow about this time in the gate of Samaria).
- The woman whose son Elisha had restored to life begs the king for her house and her land, and the king appoints an officer for her
Elisha had spoken to the woman whose son he had restored to life, saying, “Arise, and go, you and your household, and stay for a while wherever you can; for the LORD has called for a famine. It will also come on the land for seven years.” The woman arises, and does according to the man of God’s word. She goes with her household, and lives in the land of the Philistines for seven years. At the end of seven years, the woman returns from the land of the Philistines. Then she goes out to beg the king for her house and for her land. Now the king was talking with Gehazi the servant of the man of God, saying, “Please tell me all the great things that Elisha has done.” As he was telling the king how he had restored to life him who was dead, behold, the woman whose son he had restored to life begs the king for her house and for her land. Gehazi says, “My lord, O king, this is the woman, and this is her son, whom Elisha restored to life.” When the king asks the woman, she tells him. So the king appoints to her a certain officer, saying, “Restore all that was hers, and all the fruits of the field since the day that she left the land, even until now.” At 8:1 the Korean Revised Version reads 엘리사가 이전에 아들을 다시 살려준 여인에게 이르되, where WEB reads “Now Elisha had spoken to the woman whose son he had restored to life”; at 8:5 it names Gehazi and Elisha (게하시가 곧 엘리사가 죽은 자를 다시 살린 일을 왕에게 이야기할 때에), where WEB says “he” twice, and calls her 그 다시 살린 아이의 어미, the mother of the child who had been restored to life.
- Benhadad king of Syria, being sick, sends Hazael to Elisha, and Hazael reigns in his place
Elisha comes to Damascus; and Benhadad the king of Syria was sick. He is told, “The man of God has come here.” The king says to Hazael, “Take a present in your hand, and go meet the man of God, and inquire of the LORD by him, saying, ‘Will I recover from this sickness?’” So Hazael goes to meet him and takes a present with him, even of every good thing of Damascus, forty camels’ burden, and comes and stands before him and says, “Your son Benhadad king of Syria has sent me to you, saying, ‘Will I recover from this sickness?’” Elisha says to him, “Go, tell him, ‘You will surely recover;’ however the LORD has shown me that he will surely die.” The text says, “He settled his gaze steadfastly on him, until he was ashamed. Then the man of God wept.” Hazael says, “Why do you weep, my lord?” He answers, “Because I know the evil that you will do to the children of Israel. You will set their strongholds on fire, and you will kill their young men with the sword, and will dash their little ones in pieces, and rip up their pregnant women.” Hazael says, “But what is your servant, who is but a dog, that he could do this great thing?” Elisha answers, “The LORD has shown me that you will be king over Syria.” Then he departs from Elisha, and comes to his master, who says to him, “What did Elisha say to you?” He answers, “He told me that you would surely recover.” The text says, “On the next day, he took a thick cloth, dipped it in water, and spread it on the king’s face, so that he died. Then Hazael reigned in his place.” The Korean Revised Version has someone tell the king at 8:7 (혹이 왕에게 고하여), where WEB reads “He was told”; at 8:10 it gives the message in the third person, 왕이 정녕 나으리라, the king will surely recover, where WEB reads “You will surely recover”; at 8:11 it reads 하나님의 사람이 저가 부끄러워하기까지 쏘아보다가 우니, the man of God stared until he was ashamed, and wept; at 8:12 it reads 저희 성에 불을 놓으며, set their cities on fire, where WEB reads “set their strongholds on fire”; and at 8:15 it names Hazael as the one who dipped the cloth in water and spread it on the king’s face (하사엘이 이불을 물에 적시어), where WEB says “he”.
- Jehoram the son of Jehoshaphat begins to reign, eight years in Jerusalem
the text says, “In the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being king of Judah then, Jehoram the son of Jehoshaphat king of Judah began to reign. He was thirty-two years old when he began to reign. He reigned eight years in Jerusalem. He walked in the way of the kings of Israel, as did Ahab’s house, for he married Ahab’s daughter. He did that which was evil in the LORD’s sight. However, the LORD would not destroy Judah, for David his servant’s sake, as he promised him to give to him a lamp for his children always.” The Korean Revised Version names Jehoram at 8:17 (여호람이 위에 나아갈 때에), where WEB says “He”, and at 8:19 reads 저와 그 자손에게 항상 등불을 주겠다고, to give a lamp always to him and to his descendants.
- Edom and Libnah revolt, and Joram crosses over to Zair
in the days of Jehoram (the Korean Revised Version 여호람 때에; WEB “In his days”), Edom revolted from under the hand of Judah, and made a king over themselves. Then Joram crosses over to Zair, and all his chariots with him; and he rises up by night and strikes the Edomites who surrounded him with the captains of the chariots; and the people fled to their tents. The text says, “So Edom revolted from under the hand of Judah to this day. Then Libnah revolted at the same time.” At 8:21 the Korean Revised Version reads 여호람이 모든 병거를 거느리고 사일로 갔더니, Jehoram went to Zair with all the chariots, where WEB reads “Then Joram crossed over to Zair, and all his chariots with him”. Neither edition says whose people fled.
- Joram is buried in David’s city, and Ahaziah his son reigns in his place
the text says, “The rest of the acts of Joram, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?” Joram sleeps with his fathers, and is buried with his fathers in David’s city; and Ahaziah his son reigns in his place. The Korean Revised Version writes 여호람, Jehoram, in both verses, where WEB writes Joram.
- Ahaziah the son of Jehoram begins to reign, one year in Jerusalem
the text says, “In the twelfth year of Joram the son of Ahab king of Israel, Ahaziah the son of Jehoram king of Judah began to reign. Ahaziah was twenty-two years old when he began to reign; and he reigned one year in Jerusalem. His mother’s name was Athaliah the daughter of Omri king of Israel. He walked in the way of Ahab’s house and did that which was evil in the LORD’s sight, as did Ahab’s house, for he was the son-in-law of Ahab’s house.” Where WEB reads “the daughter of Omri king of Israel” (8:26), the Korean Revised Version reads 이스라엘 왕 오므리의 손녀, the granddaughter of Omri king of Israel; and it names Ahaziah at 8:27 (아하시야가 아합의 집 길로 행하여), where WEB says “He”.
- The Syrians wound Joram the son of Ahab, and Ahaziah goes down to Jezreel to see him
the text says, “He went with Joram the son of Ahab to war against Hazael king of Syria at Ramoth Gilead, and the Syrians wounded Joram. King Joram returned to be healed in Jezreel from the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. Ahaziah the son of Jehoram, king of Judah, went down to see Joram the son of Ahab in Jezreel, because he was sick.” 8:28 does not name the one who went with Joram (WEB “He”, the Korean Revised Version 저가). At 8:29 the Korean Revised Version tells the fight with Hazael first and the return to Jezreel after: 요람왕이 아람 왕 하사엘과 싸울 때에 라마에서 아람 사람에게 맞아 상한 것을 치료하려 하여 이스르엘로 돌아왔더라 (when King Joram fought with Hazael king of Syria, he was struck by the Syrians at Ramah; to be healed of it he returned to Jezreel). Both editions name Ramoth Gilead at 8:28 and Ramah at 8:29.
- Elisha the prophet tells one of the sons of the prophets to take a vial of oil and go to Ramoth Gilead
Elisha the prophet calls one of the sons of the prophets, and says to him, “Put your belt on your waist, take this vial of oil in your hand, and go to Ramoth Gilead. When you come there, find Jehu the son of Jehoshaphat the son of Nimshi, and go in and make him rise up from among his brothers, and take him to an inner room. Then take the vial of oil, and pour it on his head, and say, ‘The LORD says, “I have anointed you king over Israel.”’ Then open the door, flee, and don’t wait.” At 9:2 the Korean Revised Version reads 님시의 손자 여호사밧의 아들 예후, Jehu the son of Jehoshaphat, the grandson of Nimshi.
- The young prophet pours the oil on Jehu’s head and gives him the LORD’s word against Ahab’s house
the young man, the young prophet, goes to Ramoth Gilead. The text says, “When he came, behold, the captains of the army were sitting. Then he said, ‘I have a message for you, captain.’ Jehu said, ‘To which one of us?’ He said, ‘To you, O captain.’ He arose, and went into the house. Then he poured the oil on his head, and said to him, ‘The LORD, the God of Israel, says, “I have anointed you king over the people of the LORD, even over Israel. You must strike your master Ahab’s house, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the LORD, at the hand of Jezebel. For the whole house of Ahab will perish. I will cut off from Ahab everyone who urinates against a wall, both him who is shut up and him who is left at large in Israel. I will make Ahab’s house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah. The dogs will eat Jezebel on the plot of ground of Jezreel, and there shall be no one to bury her.”’ Then he opened the door and fled.” Neither edition names who speaks the last words of 9:5 (가로되; “He said”). The Korean Revised Version names the young man (소년이) where WEB reads “he said” at 9:5 and “he poured” at 9:6, and names Jehu (예후가) where WEB reads “He arose”; it reads 여호와의 종들의 피, the blood of the servants of the LORD, at 9:7; 아합에게 속한 모든 남자, every male who belongs to Ahab, at 9:8; and 이스르엘 지방에서, in the country of Jezreel, at 9:10.
- Jehu comes out to the servants of his lord, and they blow the trumpet, saying, “Jehu is king”
when Jehu comes out to the servants of his lord, one says to him, “Is all well? Why did this madman come to you?” He says to them, “You know the man and how he talks.” They say, “That is a lie. Tell us now.” He says, “He said to me, ‘The LORD says, I have anointed you king over Israel.’” Then they hurry, and each man takes his cloak, and puts it under him on the top of the stairs, and they blow the trumpet, saying, “Jehu is king.” Neither edition names who answers at 9:11 and 9:12 (대답하되; “He said”). Where WEB reads “He said to me” at 9:12, the Korean Revised Version reads 저가 이리 이리 내게 말하여 이르기를, he spoke to me thus and thus, saying; and where WEB reads “under him on the top of the stairs” at 9:13, it reads 섬돌 위 곧 예후의 밑에, on the stairs, that is, under Jehu.
- Jehu conspires against Joram and rides in a chariot to Jezreel
so Jehu the son of Jehoshaphat the son of Nimshi conspires against Joram. The text says, “Now Joram was defending Ramoth Gilead, he and all Israel, because of Hazael king of Syria; but King Joram had returned to be healed in Jezreel of the wounds which the Syrians had given him when he fought with Hazael king of Syria.” Jehu says, “If this is your thinking, then let no one escape and go out of the city to go to tell it in Jezreel.” So Jehu rides in a chariot and goes to Jezreel, for Joram lay there. The text says, “Ahaziah king of Judah had come down to see Joram.” WEB sets the words about Joram at 9:14–15 in parentheses; the Korean Revised Version has none, and at 9:15 goes on without naming Joram again, where WEB reads “King Joram”. At 9:14 the Korean Revised Version reads 님시의 손자 여호사밧의 아들 예후, Jehu the son of Jehoshaphat, the grandson of Nimshi.
- The watchman on the tower in Jezreel sees the company of Jehu, and the two sent on horseback do not come back
the text says, “Now the watchman was standing on the tower in Jezreel, and he spied the company of Jehu as he came, and said, ‘I see a company.’ Joram said, ‘Take a horseman, and send to meet them, and let him say, “Is it peace?”’ So one went on horseback to meet him, and said, ‘the king says, “Is it peace?”’ Jehu said, ‘What do you have to do with peace? Fall in behind me!’ The watchman said, ‘The messenger came to them, but he isn’t coming back.’ Then he sent out a second on horseback, who came to them and said, ‘The king says, “Is it peace?”’ Jehu answered, ‘What do you have to do with peace? Fall in behind me!’ The watchman said, ‘He came to them, and isn’t coming back. The driving is like the driving of Jehu the son of Nimshi, for he drives furiously.’” The Korean Revised Version names no one who sends the second (다시 한 사람을 말을 태워 보내었더니), and at 9:20 reads 님시의 손자 예후, Jehu the grandson of Nimshi, where WEB reads “Jehu the son of Nimshi”.
- Jehu strikes Joram between his arms and tells Bidkar to throw him in the plot of the field of Naboth
Joram says, “Get ready!” They get his chariot ready. Then Joram king of Israel and Ahaziah king of Judah go out, each in his chariot; and they go out to meet Jehu, and find him on Naboth the Jezreelite’s land. When Joram sees Jehu, he says, “Is it peace, Jehu?” He answers, “What peace, so long as the prostitution of your mother Jezebel and her witchcraft abound?” Joram turns his hands and flees, and says to Ahaziah, “This is treason, Ahaziah!” Jehu draws his bow with his full strength, and strikes Joram between his arms; and the arrow goes out at his heart, and he sinks down in his chariot. Then Jehu says to Bidkar his captain, “Pick him up, and throw him in the plot of the field of Naboth the Jezreelite; for remember how, when you and I rode together after Ahab his father, the LORD laid this burden on him: ‘Surely I have seen yesterday the blood of Naboth, and the blood of his sons,’ says the LORD; ‘and I will repay you in this plot of ground,’ says the LORD. Now therefore take and cast him onto the plot of ground, according to the LORD’s word.” Neither edition names who answers at 9:22 (대답하되; “He answered”). The Korean Revised Version reads 그 시체를, the body, where WEB reads “him” (9:25, 9:26), and 여호와께서 이 아래 같이 저의 일을 예언하셨느니라, the LORD prophesied of him thus, where WEB reads “the LORD laid this burden on him” (9:25); at 9:26 it puts the frame before each saying (여호와께서 말씀하시기를 … 또 말씀하시기를 … 하셨으니), where WEB puts “says the LORD” after each.
- Ahaziah king of Judah flees, is struck at the ascent of Gur, dies at Megiddo, and is buried in David’s city
when Ahaziah the king of Judah sees this, he flees by the way of the garden house. Jehu follows after him, and says, “Strike him also in the chariot!” The text says, “They struck him at the ascent of Gur, which is by Ibleam. He fled to Megiddo, and died there. His servants carried him in a chariot to Jerusalem, and buried him in his tomb with his fathers in David’s city.” It also says, “In the eleventh year of Joram the son of Ahab, Ahaziah began to reign over Judah.” The Korean Revised Version names no one who strikes him at 9:27 (구르 비탈에서 치니).
- Jezebel is thrown down, and those who go to bury her find no more of her than the skull, the feet and the palms of her hands
when Jehu has come to Jezreel, Jezebel hears of it; and she paints her eyes, and adorns her head, and looks out at the window. As Jehu enters in at the gate, she says, “Do you come in peace, Zimri, you murderer of your master?” He lifts up his face to the window, and says, “Who is on my side? Who?” Two or three eunuchs look out at him. He says, “Throw her down!” So they throw her down; and some of her blood was sprinkled on the wall, and on the horses. Then he tramples her under foot. When he has come in, he eats and drinks. Then he says, “See now to this cursed woman, and bury her; for she is a king’s daughter.” They go to bury her, but they find no more of her than the skull, the feet, and the palms of her hands. Therefore they come back, and tell him. He says, “This is the LORD’s word, which he spoke by his servant Elijah the Tishbite, saying, ‘The dogs will eat the flesh of Jezebel on the plot of Jezreel, and the body of Jezebel will be as dung on the surface of the field on Jezreel’s land, so that they won’t say, “This is Jezebel.”’” The Korean Revised Version names no one who speaks at 9:31 (예후가 문에 들어오매 가로되, with no subject for 가로되), and no one who says “Throw her down!” at 9:33 (가로되); it names Jehu (예후가) where WEB reads “He” and “he” at 9:32–34 and 9:36; it reads 두어 내시, two or so eunuchs, at 9:32, 이스르엘 토지에서, on the land of Jezreel, at 9:36–37, and 그 시체가, the body, at 9:37, where WEB names Jezebel a second time.
- Jehu writes letters and sends them to Samaria, and he who was over the household, he who was over the city and the elders send to Jehu
now Ahab had seventy sons in Samaria. Jehu writes letters and sends them to Samaria, to the rulers of Jezreel, even the elders, and to those who brought up Ahab’s sons, saying, “Now as soon as this letter comes to you, since your master’s sons are with you, and you have chariots and horses, a fortified city also, and armor, select the best and fittest of your master’s sons, set him on his father’s throne, and fight for your master’s house.” But they are exceedingly afraid, and say, “Behold, the two kings didn’t stand before him! How then shall we stand?” He who was over the household, and he who was over the city, the elders also, and those who raised the children, send to Jehu, saying, “We are your servants, and will do all that you ask us. We will not make any man king. You do that which is good in your eyes.” The Korean Revised Version puts the sons, the chariots and the arms first at 10:2 and the letter’s coming last (이 편지가 너희에게 이르거든, when this letter comes to you), and reads 이스르엘 방백 곧 장로들, the princes of Jezreel, that is, the elders, at 10:1.
- The letter Jehu writes the second time, and the heads of the king’s seventy sons sent in baskets to Jezreel
Jehu writes a letter the second time to them, saying, “If you are on my side, and if you will listen to my voice, take the heads of the men who are your master’s sons, and come to me to Jezreel by tomorrow this time.” Now the king’s sons, being seventy persons, were with the great men of the city, who brought them up. When the letter comes to them, they take the king’s sons and kill them, even seventy people, and put their heads in baskets, and send them to him to Jezreel. The text says, “A messenger came and told him, ‘They have brought the heads of the king’s sons.’ He said, ‘Lay them in two heaps at the entrance of the gate until the morning.’ In the morning, he went out and stood, and said to all the people, ‘You are righteous. Behold, I conspired against my master and killed him, but who killed all these? Know now that nothing will fall to the earth of the LORD’s word, which the LORD spoke concerning Ahab’s house. For the LORD has done that which he spoke by his servant Elijah.’” So Jehu strikes all that remained of Ahab’s house in Jezreel, with all his great men, his familiar friends, and his priests, until he left him no one remaining. WEB reads “Then he wrote” at 10:6, where the Korean Revised Version names Jehu (예후가 다시); the Korean Revised Version also names Jehu at 10:7–8 (이스르엘 예후에게로, 예후에게), where WEB reads “to him to Jezreel” and “told him”. Neither edition names who says “Lay them in two heaps” (가로되; “He said”).
- Jehu meets with the brothers of Ahaziah king of Judah at the shearing house of the shepherds, and none of the forty-two men is left
Jehu arises and departs, and goes to Samaria. As he was at the shearing house of the shepherds on the way, Jehu meets with the brothers of Ahaziah king of Judah, and says, “Who are you?” They answer, “We are the brothers of Ahaziah. We are going down to greet the children of the king and the children of the queen.” He says, “Take them alive!” They take them alive, and kill them at the pit of the shearing house, even forty-two men; he didn’t leave any of them. The Korean Revised Version names Jehu at 10:12 (예후가 일어나서), where WEB reads “He arose”, and runs that sentence on into 10:13 without naming him again, where WEB reads “Jehu met with the brothers of Ahaziah”. Neither edition names who says “Take them alive!” (가로되; “He said”). Where WEB reads “He didn’t leave any of them”, the Korean Revised Version reads 사십 이인이 하나도 남지 아니하였더라, of the forty-two not one was left; it reads 목자가 양털 깎는 집, the house where the shepherds shear wool, and 태후의 아들들, the sons of the queen mother, where WEB reads “the children of the queen”.
- Jehu takes Jehonadab the son of Rechab up into the chariot, and all who remained to Ahab in Samaria are destroyed
when Jehu has departed from there, he meets Jehonadab the son of Rechab coming to meet him. He greets him, and says to him, “Is your heart right, as my heart is with your heart?” Jehonadab answers, “It is.” The text goes on, “‘If it is, give me your hand.’ He gave him his hand; and he took him up to him into the chariot. He said, ‘Come with me, and see my zeal for the LORD.’ So they made him ride in his chariot. When he came to Samaria, he struck all who remained to Ahab in Samaria, until he had destroyed them, according to the LORD’s word which he spoke to Elijah.” Neither edition names who says “If it is, give me your hand” (가로되). WEB reads “When he had departed from there” at 10:15, where the Korean Revised Version names Jehu (예후가 거기서 떠나가다가); the Korean Revised Version names Jehu again as the one who takes him up into the chariot (예후가 끌어 병거에 올리며), and runs that sentence on through 10:16–17 without a new subject (이에 자기 병거에 태우고, and set him in his own chariot), where WEB reads “So they made him ride in his chariot”.
- Jehu says he has a great sacrifice to Baal, and the worshipers of Baal fill the house of Baal
Jehu gathers all the people together, and says to them, “Ahab served Baal a little, but Jehu will serve him much. Now therefore call to me all the prophets of Baal, all of his worshipers, and all of his priests. Let no one be absent, for I have a great sacrifice to Baal. Whoever is absent, he shall not live.” The text says, “But Jehu did deceptively, intending to destroy the worshipers of Baal.” Jehu says, “Sanctify a solemn assembly for Baal!” So they proclaim it. Jehu sends through all Israel; and all the worshipers of Baal come, so that there was not a man left that didn’t come. They come into the house of Baal; and the house of Baal was filled from one end to another. He says to him who kept the wardrobe, “Bring out robes for all the worshipers of Baal!” So he brings robes out to them. Jehu goes with Jehonadab the son of Rechab into the house of Baal. Then he says to the worshipers of Baal, “Search, and see that none of the servants of the LORD are here with you, but only the worshipers of Baal.” So they go in to offer sacrifices and burnt offerings. Now Jehu had appointed for himself eighty men outside, and said, “If any of the men whom I bring into your hands escape, he who lets him go, his life shall be for the life of him.” The Korean Revised Version gives the great sacrifice first at 10:19 and the call after it; it names Jehu at 10:22 (예후가 예복 맡은 자에게), where WEB reads “He said”, and names no one who brings the robes (저희에게로 예복을 가져온지라); at 10:23 it puts the worshipers of Baal before the servants of the LORD, and at 10:24 reads 번제와 다른 제사, burnt offerings and other sacrifices, where WEB reads “sacrifices and burnt offerings”.
- The guard and the captains strike the worshipers of Baal with the sword, and break down the house of Baal and make it a latrine
as soon as he had finished offering the burnt offering, Jehu says to the guard and to the captains, “Go in and kill them! Let no one escape.” So they strike them with the edge of the sword. The guard and the captains throw the bodies out, and go to the inner shrine of the house of Baal. They bring out the pillars that were in the house of Baal and burn them. They break down the pillar of Baal, and break down the house of Baal, and make it a latrine; the text says, “to this day.” The two editions divide 10:25 and 10:26 at another place: the Korean Revised Version ends 10:25 with the bodies thrown out (밖에 던지고) and opens 10:26 with the going (바알의 당 있는 성으로 가서), where WEB ends 10:25 with “and went to the inner shrine of the house of Baal”; so this event cites 10:25–27 together. The Korean Revised Version names no one who finishes offering the burnt offering (번제 드리기를 다하매), and reads 성 where WEB reads “inner shrine”, and 목상 where WEB reads “the pillars” and “the pillar of Baal”.
- Jehu destroys Baal out of Israel but does not depart from the sins of Jeroboam, and the LORD speaks to Jehu
thus Jehu destroys Baal out of Israel. The text says, “However, Jehu didn’t depart from the sins of Jeroboam the son of Nebat, with which he made Israel to sin—the golden calves that were in Bethel and that were in Dan.” The LORD says to Jehu, “Because you have done well in executing that which is right in my eyes, and have done to Ahab’s house according to all that was in my heart, your descendants shall sit on the throne of Israel to the fourth generation.” The text says, “But Jehu took no heed to walk in the law of the LORD, the God of Israel, with all his heart. He didn’t depart from the sins of Jeroboam, with which he made Israel to sin.” At 10:29 the Korean Revised Version runs the sentence on from 10:28 without naming Jehu again, where WEB reads “However, Jehu didn’t depart”. 10:30 names no prophet.
- The LORD begins to cut away parts of Israel, and Hazael strikes them from the Jordan eastward, all the land of Gilead
the text says, “In those days the LORD began to cut away parts of Israel; and Hazael struck them in all the borders of Israel from the Jordan eastward, all the land of Gilead, the Gadites, and the Reubenites, and the Manassites, from Aroer, which is by the valley of the Arnon, even Gilead and Bashan.” Where WEB reads “struck them in all the borders of Israel”, the Korean Revised Version reads 그 사방을 치되, struck on every side.
- Jehu sleeps with his fathers and is buried in Samaria, and Jehoahaz his son reigns in his place
the text says, “Now the rest of the acts of Jehu, and all that he did, and all his might, aren’t they written in the book of the chronicles of the kings of Israel?” Jehu sleeps with his fathers; and they bury him in Samaria. Jehoahaz his son reigns in his place. The text says, “The time that Jehu reigned over Israel in Samaria was twenty-eight years.” At 10:35 the Korean Revised Version reads 사마리아에 장사되고, was buried in Samaria, where WEB reads “they buried him in Samaria”.
- Athaliah destroys all the royal offspring, and Jehosheba steals away Joash the son of Ahaziah
when Athaliah the mother of Ahaziah sees that her son was dead, she arises and destroys all the royal offspring. But Jehosheba, the daughter of King Joram, sister of Ahaziah, takes Joash the son of Ahaziah, and steals him away from among the king’s sons who were slain, even him and his nurse, and puts them in the bedroom; and they hide him from Athaliah, so that he was not slain. The text says, “He was with her hidden in the LORD’s house six years while Athaliah reigned over the land.” The verse does not say which king this King Joram is. The Korean Revised Version has Jehosheba hide him and his nurse in the bedroom (저와 그 유모를 침실에 숨겨), and names Joash at 11:3 (요아스가 저와 함께), where WEB says “He”.
- Jehoiada makes a covenant with the captains over hundreds, shows them the king’s son, and commands them
in the seventh year Jehoiada sends and fetches the captains over hundreds of the Carites and of the guard, and brings them to him into the LORD’s house; and he makes a covenant with them, and makes a covenant with them in the LORD’s house, and shows them the king’s son. He commands them, saying, “This is what you must do: a third of you, who come in on the Sabbath, shall be keepers of the watch of the king’s house; a third of you shall be at the gate Sur; and a third of you at the gate behind the guard. So you shall keep the watch of the house, and be a barrier. The two companies of you, even all who go out on the Sabbath, shall keep the watch of the LORD’s house around the king. You shall surround the king, every man with his weapons in his hand; and he who comes within the ranks, let him be slain. Be with the king when he goes out, and when he comes in.” Where WEB reads “he made a covenant with them, and made a covenant with them in the LORD’s house” (11:4), the Korean Revised Version reads 저희와 언약을 세우고 저희로 여호와의 전에서 맹세케 한 후에, he made a covenant with them and made them swear in the LORD’s house; and where WEB reads “So you shall keep the watch of the house, and be a barrier” (11:6), it reads 이와 같이 왕궁을 주의하여 지켜 방어하고, keep watch over the king’s house and defend it.
- The king’s son is brought out, crowned, made king and anointed
the captains over hundreds do according to all that Jehoiada the priest commanded; and they each take his men, those who were to come in on the Sabbath with those who were to go out on the Sabbath, and come to Jehoiada the priest. The priest delivers to the captains over hundreds the spears and shields that had been King David’s, which were in the LORD’s house. The guard stands, every man with his weapons in his hand, from the right side of the house to the left side of the house, along by the altar and the house, around the king. At 11:12 the text says, “Then he brought out the king’s son, and put the crown on him, and gave him the covenant; and they made him king and anointed him; and they clapped their hands, and said, ‘Long live the king!’” The Korean Revised Version names Jehoiada at 11:12 (여호야다가 왕자를 인도하여 내어), has him give the king’s son 율법 책, the book of the law, where WEB reads “the covenant”, and has him anoint him and make him king (기름을 부어 왕을 삼으매), where WEB reads “they made him king and anointed him”; it tells the people’s shout without a quotation (무리가 박수하며 왕의 만세를 부르니라).
- Athaliah tears her clothes and cries out, and is slain by the way of the horses’ entry to the king’s house
when Athaliah hears the noise of the guard and of the people, she comes to the people into the LORD’s house; and she looks, and behold, “the king stood by the pillar, as the tradition was, with the captains and the trumpets by the king; and all the people of the land rejoiced, and blew trumpets.” Then Athaliah tears her clothes and cries, “Treason! Treason!” Jehoiada the priest commands the captains of hundreds who were set over the army, and says to them, “Bring her out between the ranks. Kill anyone who follows her with the sword.” For the priest said, “Don’t let her be slain in the LORD’s house.” So they seize her; and she goes by the way of the horses’ entry to the king’s house, and she is slain there. Where WEB reads “stood by the pillar, as the tradition was” (11:14), the Korean Revised Version reads 규례대로 대 위에 섰고, stood on the platform as the custom was; at 11:15 it gives the priest’s last words as the narrator’s explanation, not as a quotation: 제사장의 이 말은 여호와의 전에서는 저를 죽이지 말라 함이라, the priest’s word meant that she was not to be killed in the LORD’s house; and where WEB reads “So they seized her” (11:16), it reads 이에 저의 길을 열어주매, then her way was opened.
- Jehoiada makes a covenant, and all the people of the land break down the house of Baal and kill Mattan the priest of Baal
Jehoiada makes a covenant between the LORD and the king and the people, that they should be the LORD’s people; also between the king and the people. All the people of the land go to the house of Baal, and break it down. They break his altars and his images in pieces thoroughly, and kill Mattan the priest of Baal before the altars. The text says, “The priest appointed officers over the LORD’s house. He took the captains over hundreds, and the Carites, and the guard, and all the people of the land; and they brought down the king from the LORD’s house, and came by the way of the gate of the guard to the king’s house. He sat on the throne of the kings. So all the people of the land rejoiced, and the city was quiet. They had slain Athaliah with the sword at the king’s house.” It also says, “Jehoash was seven years old when he began to reign.” Where WEB reads “before the altars” (11:18), the Korean Revised Version reads 그 단 앞에서, before the altar; it gives 11:19 no subject at its start, where WEB reads “He took”; and where WEB reads “the throne of the kings”, it reads 왕의 보좌, the king’s throne. It names the king 요아스 (Joash) at 11:21.
- Jehoash reigns forty years in Jerusalem, and does right all his days in which Jehoiada the priest instructs him
the text says, “Jehoash began to reign in the seventh year of Jehu, and he reigned forty years in Jerusalem. His mother’s name was Zibiah of Beersheba. Jehoash did that which was right in the LORD’s eyes all his days in which Jehoiada the priest instructed him. However, the high places were not taken away. The people still sacrificed and burned incense in the high places.” The Korean Revised Version puts the seventh year of Jehu first (예후의 칠년에 요아스가 위에 올라), names the king 요아스 (Joash), and reads 요아스가 제사장 여호야다의 교훈을 받을 동안에, while Joash received the instruction of Jehoiada the priest, where WEB reads “all his days in which Jehoiada the priest instructed him”.
- Jehoash tells the priests to repair the damage to the house
Jehoash says to the priests, “All the money of the holy things that is brought into the LORD’s house, in current money, the money of the people for whom each man is evaluated, and all the money that it comes into any man’s heart to bring into the LORD’s house, let the priests take it to them, each man from his donor; and they shall repair the damage to the house, wherever any damage is found.” The text says, “But it was so, that in the twenty-third year of King Jehoash the priests had not repaired the damage to the house.” Then King Jehoash calls for Jehoiada the priest, and for the other priests, and says to them, “Why aren’t you repairing the damage to the house? Now therefore take no more money from your treasurers, but deliver it for repair of the damage to the house.” The priests consent that they should take no more money from the people, and not repair the damage to the house. At 12:4 the Korean Revised Version reads 거룩하게 하여 드리는 은 곧 사람의 통용하는 은이나 …, with 곧 (that is) after the money of the holy things; it reads 아는 자 and 아는 사람, one they know, where WEB reads “donor” (12:5) and “treasurers” (12:7); it calls Jehoiada 대제사장, the high priest, at 12:7, where WEB reads “Jehoiada the priest”; and it names the king 요아스 (Joash) throughout.
- The chest Jehoiada the priest sets beside the altar, and the money laid out to repair the LORD’s house
Jehoiada the priest takes a chest and bores a hole in its lid, and sets it beside the altar, on the right side as one comes into the LORD’s house; and the priests who kept the threshold put all the money that was brought into the LORD’s house into it. When they see that there was much money in the chest, the king’s scribe and the high priest come up, and they put it in bags and count the money that was found in the LORD’s house. They give the money that was weighed out into the hands of those who did the work, who had the oversight of the LORD’s house; and they pay it out to the carpenters and the builders who worked on the LORD’s house, and to the masons and the stone cutters, and for buying timber and cut stone to repair the damage to the LORD’s house, and for all that was laid out for the house to repair it. The text says, “But there were not made for the LORD’s house cups of silver, snuffers, basins, trumpets, any vessels of gold or vessels of silver, of the money that was brought into the LORD’s house; for they gave that to those who did the work, and repaired the LORD’s house with it. Moreover they didn’t demand an accounting from the men into whose hand they delivered the money to give to those who did the work; for they dealt faithfully. The money for the trespass offerings and the money for the sin offerings was not brought into the LORD’s house. It was the priests’.” At 12:10 the Korean Revised Version has the money counted and then sealed (그 은을 계수하여 봉하고), where WEB has it put in bags and counted; it reads 미장이와 석수 for “the masons and the stone cutters” (12:12), and 은대접이나 불집게나 주발이나 나팔이나, silver bowls, tongs, bowls or trumpets, for “cups of silver, snuffers, basins, trumpets” (12:13).
- Hazael king of Syria takes Gath, and Jehoash king of Judah sends him the holy things and the gold
then Hazael king of Syria goes up and fights against Gath, and takes it; and Hazael sets his face to go up to Jerusalem. Jehoash king of Judah takes all the holy things that Jehoshaphat and Jehoram and Ahaziah, his fathers, kings of Judah, had dedicated, and his own holy things, and all the gold that was found in the treasures of the LORD’s house, and of the king’s house, and sends it to Hazael king of Syria. The text goes on, “and he went away from Jerusalem.” The Korean Revised Version names Hazael once at 12:17, and at 12:18 names him where WEB says “he” (하사엘이 예루살렘에서 떠나갔더라, Hazael went away from Jerusalem); it calls the king 요아스 (Joash).
- Joash’s servants conspire and strike him at the house of Millo, and Amaziah his son reigns in his place
the text says, “Now the rest of the acts of Joash, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?” His servants arise and make a conspiracy, and strike Joash at the house of Millo, on the way that goes down to Silla. The text says, “For Jozacar the son of Shimeath, and Jehozabad the son of Shomer, his servants, struck him, and he died; and they buried him with his fathers in David’s city; and Amaziah his son reigned in his place.” The Korean Revised Version names the way to Silla before the house of Millo (실라로 내려가는 길 가의 밀로궁에서), reads 저를 죽였고, killed him, where WEB reads “struck Joash” (12:20), and names no one who buried him (저는 다윗성에 그 열조와 함께 장사되고, 12:21).
- Jehoahaz the son of Jehu reigns over Israel in Samaria, and begs the LORD
the text says, “In the twenty-third year of Joash the son of Ahaziah, king of Judah, Jehoahaz the son of Jehu began to reign over Israel in Samaria for seventeen years. He did that which was evil in the LORD’s sight, and followed the sins of Jeroboam the son of Nebat, with which he made Israel to sin. He didn’t depart from it.” The LORD’s anger burns against Israel, and he delivers them into the hand of Hazael king of Syria, and into the hand of Benhadad the son of Hazael, continually. Jehoahaz begs the LORD, and the LORD listens to him; for he saw the oppression of Israel, how the king of Syria oppressed them. The text says, “The LORD gave Israel a savior, so that they went out from under the hand of the Syrians; and the children of Israel lived in their tents as before. Nevertheless they didn’t depart from the sins of the house of Jeroboam, with which he made Israel to sin, but walked in them; and the Asherah also remained in Samaria.” At 13:7 the king of Syria destroys them and makes them like the dust in threshing: “For he didn’t leave to Jehoahaz of the people any more than fifty horsemen, and ten chariots, and ten thousand footmen.” The text says, “Now the rest of the acts of Jehoahaz, and all that he did, and his might, aren’t they written in the book of the chronicles of the kings of Israel?” Jehoahaz sleeps with his fathers; and they bury him in Samaria; and Joash his son reigns in his place. WEB sets 13:5–6 in parentheses. The Korean Revised Version gives 13:2 no subject; reads 그 아들 벤하닷, his son Benhadad, at 13:3; tells the oppression first at 13:4 (아람 왕이 이스라엘을 학대하므로 여호아하스가 여호와께 간구하매); tells the destruction first at 13:7 and names Jehoahaz twice there (아람 왕이 여호아하스의 백성을 진멸하여 … 여호아하스에게 남겨두지 아니하였더라); and names no one who buried him (사마리아에 장사되고, 13:9).
- Jehoash the son of Jehoahaz reigns over Israel in Samaria sixteen years
the text says, “In the thirty-seventh year of Joash king of Judah, Jehoash the son of Jehoahaz began to reign over Israel in Samaria for sixteen years. He did that which was evil in the LORD’s sight. He didn’t depart from all the sins of Jeroboam the son of Nebat, with which he made Israel to sin; but he walked in them. Now the rest of the acts of Joash, and all that he did, and his might with which he fought against Amaziah king of Judah, aren’t they written in the book of the chronicles of the kings of Israel? Joash slept with his fathers; and Jeroboam sat on his throne. Joash was buried in Samaria with the kings of Israel.” The Korean Revised Version names the king 요아스 (Joash) throughout, gives 13:11 no subject, and at 13:13 names Joash once and tells his burial in Samaria with the kings of Israel before Jeroboam sat on his throne (요아스가 그 열조와 함께 자매 이스라엘 왕들과 함께 사마리아에 장사되고 여로보암이 그 위에 앉으니라).
- Joash the king of Israel weeps over the sick Elisha, and at Elisha’s word shoots the arrow and strikes the ground three times
Elisha becomes sick with the illness of which he died; and Joash the king of Israel comes down to him, and weeps over him, and says, “My father, my father, the chariots of Israel and its horsemen!” Elisha says to him, “Take bow and arrows;” and he takes bow and arrows for himself. He says to the king of Israel, “Put your hand on the bow;” and he puts his hand on it. Elisha lays his hands on the king’s hands. He says, “Open the window eastward;” and he opens it. Then Elisha says, “Shoot!” and he shoots. He says, “The LORD’s arrow of victory, even the arrow of victory over Syria; for you will strike the Syrians in Aphek until you have consumed them.” He says, “Take the arrows;” and he takes them. He says to the king of Israel, “Strike the ground;” and he strikes three times, and stops. The man of God is angry with him, and says, “You should have struck five or six times. Then you would have struck Syria until you had consumed it, but now you will strike Syria just three times.” The Korean Revised Version names Elisha at the second and third sayings of 13:17 (엘리사가 가로되 쏘소서; 엘리사가 가로되 이는 여호와의 구원의 살) and at the second saying of 13:18 (엘리사가 또 이스라엘 왕에게 이르되), where WEB names him at the second saying of 13:17 only; at 13:14 it reads 그 얼굴에 눈물을 흘리며, shed tears on his face, where WEB reads “wept over him”.
- Elisha dies and is buried, and the man thrown into his tomb revives when he touches Elisha’s bones
Elisha dies, and they bury him. Now the bands of the Moabites invade the land at the coming in of the year. As they are burying a man, behold, they see a band of raiders; and they throw the man into Elisha’s tomb. The text says, “As soon as the man touched Elisha’s bones, he revived, and stood up on his feet.” The Korean Revised Version names no one who buried Elisha (엘리사가 죽으매 장사하였더니), and at 13:21 reads 사람을 장사하는 자들이 그 적당을 보고, those who were burying a man saw that band, where WEB reads “As they were burying a man, behold, they saw a band of raiders”.
- Hazael king of Syria dies, and Jehoash the son of Jehoahaz strikes Benhadad three times and recovers the cities of Israel
Hazael king of Syria oppresses Israel all the days of Jehoahaz. The text says, “But the LORD was gracious to them, and had compassion on them, and favored them because of his covenant with Abraham, Isaac, and Jacob, and would not destroy them and he didn’t cast them from his presence as yet.” Hazael king of Syria dies; and Benhadad his son reigns in his place. The text says, “Jehoash the son of Jehoahaz took again out of the hand of Benhadad the son of Hazael the cities which he had taken out of the hand of Jehoahaz his father by war. Joash struck him three times, and recovered the cities of Israel.” The Korean Revised Version reads 여호아하스왕의 시대에, in the time of King Jehoahaz, at 13:22; where WEB reads “the cities which he had taken out of the hand of Jehoahaz his father by war”, it reads 두어 성읍을 회복하였으니 이 성읍들은 자기 부친 여호아하스가 전쟁 중에 빼앗겼던 것이라, recovered a few cities, which his father Jehoahaz had lost in the war; it names the king 요아스 twice in 13:25, where WEB reads “Jehoash” and then “Joash”; and it names Benhadad at the end (요아스가 벤하닷을 세번 쳐서 파하고), where WEB reads “struck him”.
- Amaziah the son of Joash king of Judah begins to reign, and reigns twenty-nine years in Jerusalem
the text says, “In the second year of Joash, son of Joahaz, king of Israel, Amaziah the son of Joash king of Judah began to reign. He was twenty-five years old when he began to reign; and he reigned twenty-nine years in Jerusalem. His mother’s name was Jehoaddin of Jerusalem. He did that which was right in the LORD’s eyes, yet not like David his father. He did according to all that Joash his father had done. However the high places were not taken away. The people still sacrificed and burned incense in the high places.” Where WEB reads “Joahaz” (14:1), the Korean Revised Version reads 여호아하스, Jehoahaz; it names Amaziah at 14:3 (아마샤가), where WEB says “He”, and reads 그 조상 다윗, David his ancestor, where WEB reads “David his father”.
- Amaziah puts to death the servants who had slain the king his father, but not the children of the murderers
the text says, “As soon as the kingdom was established in his hand, he killed his servants who had slain the king his father, but the children of the murderers he didn’t put to death, according to that which is written in the book of the law of Moses, as the LORD commanded, saying, ‘The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall die for his own sin.’” Neither edition names Amaziah in these two verses (the Korean Revised Version gives them no subject, WEB “he”). The Korean Revised Version gives the command in its own words: 자녀로 인하여 아비를 죽이지 말 것이요 아비로 인하여 자녀를 죽이지 말 것이라 오직 사람마다 자기의 죄로 인하여 죽을 것이니라.
- Amaziah kills ten thousand Edomites in the Valley of Salt, and takes Sela and calls it Joktheel
the text says, “He killed ten thousand Edomites in the Valley of Salt, and took Sela by war, and called its name Joktheel, to this day.” The Korean Revised Version names Amaziah here (아마샤가), where WEB says “He”.
- Amaziah sends messengers to Jehoash king of Israel, and Jehoash takes Amaziah at Beth Shemesh and breaks down the wall of Jerusalem
Amaziah sends messengers to Jehoash, the son of Jehoahaz son of Jehu, king of Israel, saying, “Come, let’s look one another in the face.” Jehoash the king of Israel sends to Amaziah king of Judah, saying, “The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, ‘Give your daughter to my son as wife.’ Then a wild animal that was in Lebanon passed by, and trampled down the thistle. You have indeed struck Edom, and your heart has lifted you up. Enjoy the glory of it, and stay at home; for why should you meddle to your harm, that you fall, even you, and Judah with you?” But Amaziah would not listen. So Jehoash king of Israel goes up; and he and Amaziah king of Judah look one another in the face at Beth Shemesh, which belongs to Judah. Judah is defeated by Israel; and each man flees to his tent. Jehoash king of Israel takes Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Beth Shemesh and comes to Jerusalem, then breaks down the wall of Jerusalem from the gate of Ephraim to the corner gate, four hundred cubits. He takes all the gold and silver and all the vessels that were found in the LORD’s house and in the treasures of the king’s house, the hostages also, and returns to Samaria. At 14:13 WEB gives both kings the name Jehoash: “Jehoash king of Israel” takes “Amaziah king of Judah, the son of Jehoash the son of Ahaziah”. The Korean Revised Version calls both kings 요아스, Joash, and reads 14:13 아하시야의 손자 요아스의 아들 유다 왕 아마샤, Amaziah king of Judah, the son of Joash the grandson of Ahaziah; at 14:8 it reads 예후의 손자 여호아하스의 아들 이스라엘 왕 요아스, Joash king of Israel, the son of Jehoahaz the grandson of Jehu; at 14:11 유다의 벧세메스, Beth Shemesh of Judah; and it names no one at 14:14, where WEB says “He”.
- Jehoash sleeps with his fathers and is buried in Samaria, and Jeroboam his son reigns in his place
the text says, “Now the rest of the acts of Jehoash which he did, and his might, and how he fought with Amaziah king of Judah, aren’t they written in the book of the chronicles of the kings of Israel?” Jehoash sleeps with his fathers, and is buried in Samaria with the kings of Israel; and Jeroboam his son reigns in his place. The Korean Revised Version writes 요아스, Joash, in both verses.
- Amaziah flees from a conspiracy in Jerusalem to Lachish, is killed there, and is buried in David’s city
the text says, “Amaziah the son of Joash king of Judah lived after the death of Jehoash son of Jehoahaz, king of Israel, fifteen years. Now the rest of the acts of Amaziah, aren’t they written in the book of the chronicles of the kings of Judah? They made a conspiracy against him in Jerusalem, and he fled to Lachish; but they sent after him to Lachish and killed him there. They brought him on horses, and he was buried at Jerusalem with his fathers in David’s city.” The Korean Revised Version tells Jehoash’s death first at 14:17 (이스라엘 왕 여호아하스의 아들 요아스가 죽은 후에도, after Joash the son of Jehoahaz king of Israel died); at 14:19 it has the conspirators send men after him to Lachish and have him killed there (사람을 라기스로 따라 보내어 저를 거기서 죽이게 하고); and at 14:20 it names no one who brought him or buried him.
- All the people of Judah make Azariah king, and Elath is built and restored to Judah
the text says, “All the people of Judah took Azariah, who was sixteen years old, and made him king in the place of his father Amaziah. He built Elath and restored it to Judah. After that the king slept with his fathers.” The Korean Revised Version tells 14:22 otherwise: 아마샤가 그 열조와 함께 잔 후에 아사랴가 엘랏을 건축하여 유다에 돌렸더라, after Amaziah slept with his fathers, Azariah built Elath and restored it to Judah.
- Jeroboam the son of Joash reigns in Samaria and restores the border of Israel from the entrance of Hamath to the sea of the Arabah
the text says, “In the fifteenth year of Amaziah the son of Joash king of Judah, Jeroboam the son of Joash king of Israel began to reign in Samaria for forty-one years. He did that which was evil in the LORD’s sight. He didn’t depart from all the sins of Jeroboam the son of Nebat, with which he made Israel to sin. He restored the border of Israel from the entrance of Hamath to the sea of the Arabah, according to the LORD, the God of Israel’s word, which he spoke by his servant Jonah the son of Amittai, the prophet, who was from Gath Hepher. For the LORD saw the affliction of Israel, that it was very bitter for all, slave and free; and there was no helper for Israel. The LORD didn’t say that he would blot out the name of Israel from under the sky; but he saved them by the hand of Jeroboam the son of Joash.” The Korean Revised Version names Jeroboam at 14:25 (여로보암이), where WEB says “He”, and reads 가드헤벨 아밋대의 아들 선지자 요나, naming the town Gath Hepher before Amittai.
- Jeroboam sleeps with his fathers, and Zechariah his son reigns in his place
the text says, “Now the rest of the acts of Jeroboam, and all that he did, and his might, how he fought, and how he recovered Damascus, and Hamath, which had belonged to Judah, for Israel, aren’t they written in the book of the chronicles of the kings of Israel?” Jeroboam sleeps with his fathers, even with the kings of Israel; and Zechariah his son reigns in his place. At 14:28 the Korean Revised Version reads 다메섹을 회복한 일과 이전에 유다에 속하였던 하맛을 이스라엘에 돌린 일, how he recovered Damascus, and returned to Israel Hamath, which had belonged to Judah before.
- Azariah son of Amaziah reigns over Judah, and the LORD strikes the king, so that he is a leper and lives in a separate house
the text says, “In the twenty-seventh year of Jeroboam king of Israel, Azariah son of Amaziah king of Judah began to reign. He was sixteen years old when he began to reign, and he reigned fifty-two years in Jerusalem. His mother’s name was Jecoliah of Jerusalem. He did that which was right in the LORD’s eyes, according to all that his father Amaziah had done. However, the high places were not taken away. The people still sacrificed and burned incense in the high places. The LORD struck the king, so that he was a leper to the day of his death, and lived in a separate house. Jotham, the king’s son, was over the household, judging the people of the land. Now the rest of the acts of Azariah, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?” Azariah sleeps with his fathers; and they bury him with his fathers in David’s city; and Jotham his son reigns in his place. The Korean Revised Version names Azariah at 15:3 (아사랴가), where WEB says “He”; it reads 별궁에 거하고 for “lived in a separate house” (15:5), and names no one who buried him (15:7 장사되고).
- Shallum the son of Jabesh conspires against Zechariah the son of Jeroboam and kills him before the people
the text says, “In the thirty-eighth year of Azariah king of Judah, Zechariah the son of Jeroboam reigned over Israel in Samaria six months. He did that which was evil in the LORD’s sight, as his fathers had done. He didn’t depart from the sins of Jeroboam the son of Nebat, with which he made Israel to sin. Shallum the son of Jabesh conspired against him, and struck him before the people and killed him, and reigned in his place. Now the rest of the acts of Zechariah, behold, they are written in the book of the chronicles of the kings of Israel. This was the LORD’s word which he spoke to Jehu, saying, ‘Your sons to the fourth generation shall sit on the throne of Israel.’ So it came to pass.” The Korean Revised Version names no one at the start of 15:9, where WEB says “He”, and reads 15:12 as 여호와께서 예후에게 말씀하여 이르시기를 네 자손이 이스라엘 위를 이어 사대까지 이르리라 하신 그 말씀대로 과연 그렇게 되니라, according to the word the LORD spoke to Jehu, saying, your descendants shall succeed to the throne of Israel to the fourth generation, so it came to pass.
- Menahem the son of Gadi goes up from Tirzah to Samaria and kills Shallum the son of Jabesh
the text says, “Shallum the son of Jabesh began to reign in the thirty-ninth year of Uzziah king of Judah, and he reigned for a month in Samaria.” Menahem the son of Gadi goes up from Tirzah, comes to Samaria, strikes Shallum the son of Jabesh in Samaria, kills him, and reigns in his place. The text says, “Now the rest of the acts of Shallum, and his conspiracy which he made, behold, they are written in the book of the chronicles of the kings of Israel.” The Korean Revised Version puts the thirty-ninth year of Uzziah king of Judah first at 15:13 (유다 왕 웃시야 삼십 구년에), and at 15:14 reads 거기서, there, where WEB says “in Samaria”.
- Menahem attacks Tiphsah and its border areas, from Tirzah
the text says, “Then Menahem attacked Tiphsah and all who were in it and its border areas, from Tirzah. He attacked it because they didn’t open their gates to him, and he ripped up all their women who were with child.” The Korean Revised Version names Tirzah first: 므나헴이 디르사에서 와서 딥사와 그 가운데 있는 모든 사람과 그 사방을 쳤으니, Menahem came from Tirzah and struck Tiphsah and all who were in it and its border areas.
- Menahem the son of Gadi reigns over Israel and gives Pul the king of Assyria one thousand talents of silver
the text says, “In the thirty ninth year of Azariah king of Judah, Menahem the son of Gadi began to reign over Israel for ten years in Samaria. He did that which was evil in the LORD’s sight. He didn’t depart all his days from the sins of Jeroboam the son of Nebat, with which he made Israel to sin. Pul the king of Assyria came against the land, and Menahem gave Pul one thousand talents of silver, that his hand might be with him to confirm the kingdom in his hand. Menahem exacted the money from Israel, even from all the mighty men of wealth, from each man fifty shekels of silver, to give to the king of Assyria. So the king of Assyria turned back, and didn’t stay there in the land. Now the rest of the acts of Menahem, and all that he did, aren’t they written in the book of the chronicles of the kings of Israel?” Menahem sleeps with his fathers, and Pekahiah his son reigns in his place. The Korean Revised Version names no one at 15:18 and 15:20, where WEB says “He” and “Menahem”, and reads 15:19 저로 자기를 도와주게 함으로 나라를 자기 손에 굳게 세우고자 하여, that he might help him, to establish the kingdom firmly in his own hand.
- Pekah the son of Remaliah conspires against Pekahiah and kills him in Samaria, in the fortress of the king’s house
the text says, “In the fiftieth year of Azariah king of Judah, Pekahiah the son of Menahem began to reign over Israel in Samaria for two years. He did that which was evil in the LORD’s sight. He didn’t depart from the sins of Jeroboam the son of Nebat, with which he made Israel to sin. Pekah the son of Remaliah, his captain, conspired against him and attacked him in Samaria, in the fortress of the king’s house, with Argob and Arieh; and with him were fifty men of the Gileadites. He killed him, and reigned in his place. Now the rest of the acts of Pekahiah, and all that he did, behold, they are written in the book of the chronicles of the kings of Israel.” The Korean Revised Version names no one at the start of 15:24, where WEB says “He”, and reads 15:25 사마리아 왕궁 호위소에서 왕과 아르곱과 아리에를 죽이되 길르앗 사람 오십명으로 더불어 죽이고, in Samaria, in the fortress of the king’s house, killed the king and Argob and Arieh, with fifty men of the Gileadites; WEB says only that Pekah attacked him “with Argob and Arieh”.
- Pekah the son of Remaliah reigns over Israel in Samaria twenty years
the text says, “In the fifty-second year of Azariah king of Judah, Pekah the son of Remaliah began to reign over Israel in Samaria for twenty years. He did that which was evil in the LORD’s sight. He didn’t depart from the sins of Jeroboam the son of Nebat, with which he made Israel to sin.” The Korean Revised Version names no one at the start of 15:28, where WEB says “He”.
- Tiglath Pileser king of Assyria takes Ijon, Abel Beth Maacah, Janoah, Kedesh, Hazor, Gilead, and Galilee, all the land of Naphtali, and carries them captive to Assyria
the text says, “In the days of Pekah king of Israel, Tiglath Pileser king of Assyria came and took Ijon, Abel Beth Maacah, Janoah, Kedesh, Hazor, Gilead, and Galilee, all the land of Naphtali; and he carried them captive to Assyria.” The Korean Revised Version reads the last two as 갈릴리와 납달리 온 땅, Galilee and all the land of Naphtali, joined as two, where WEB sets them side by side, and writes Abel Beth Maacah as one word, 아벨벳마아가.
- Hoshea the son of Elah kills Pekah the son of Remaliah and reigns in his place
the text says, “Hoshea the son of Elah made a conspiracy against Pekah the son of Remaliah, attacked him, killed him, and reigned in his place, in the twentieth year of Jotham the son of Uzziah. Now the rest of the acts of Pekah, and all that he did, behold, they are written in the book of the chronicles of the kings of Israel.” The Korean Revised Version puts the twentieth year of Jotham the son of Uzziah first (웃시야의 아들 요담 이십년에).
- Jotham the son of Uzziah reigns over Judah and builds the upper gate of the LORD’s house
the text says, “In the second year of Pekah the son of Remaliah king of Israel, Jotham the son of Uzziah king of Judah began to reign. He was twenty-five years old when he began to reign, and he reigned sixteen years in Jerusalem. His mother’s name was Jerusha the daughter of Zadok. He did that which was right in the LORD’s eyes. He did according to all that his father Uzziah had done. However the high places were not taken away. The people still sacrificed and burned incense in the high places. He built the upper gate of the LORD’s house. Now the rest of the acts of Jotham, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah? In those days, the LORD began to send Rezin the king of Syria and Pekah the son of Remaliah against Judah.” Jotham sleeps with his fathers, and is buried with his fathers in his father David’s city; and Ahaz his son reigns in his place. The Korean Revised Version names Jotham at 15:34 and 15:35 (요담이), where WEB says “He”, and reads 그 조상 다윗성, the city of David his ancestor, where WEB reads “his father David’s city” (15:38).
- Ahaz the son of Jotham begins to reign, and walks in the way of the kings of Israel
the text says, “In the seventeenth year of Pekah the son of Remaliah, Ahaz the son of Jotham king of Judah began to reign. Ahaz was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem. He didn’t do that which was right in the LORD his God’s eyes, like David his father. But he walked in the way of the kings of Israel, and even made his son to pass through the fire, according to the abominations of the nations whom the LORD cast out from before the children of Israel. He sacrificed and burned incense in the high places, on the hills, and under every green tree.” Where WEB reads “David his father” (16:2), the Korean Revised Version reads 그 조상 다윗, David his ancestor; at 16:3 it names no one and puts the abominations of the nations before the son (이방 사람의 가증한 일을 본받아 자기 아들을 불 가운데로 지나가게 하며).
- Rezin king of Syria and Pekah king of Israel come up to Jerusalem and besiege Ahaz, and Rezin recovers Elath
then Rezin king of Syria and Pekah son of Remaliah king of Israel come up to Jerusalem to wage war. They besiege Ahaz, but cannot overcome him. The text says, “At that time Rezin king of Syria recovered Elath to Syria, and drove the Jews from Elath; and the Syrians came to Elath, and live there to this day.”
- Ahaz sends messengers and silver and gold to Tiglath Pileser king of Assyria, and the king of Assyria takes Damascus
Ahaz sends messengers to Tiglath Pileser king of Assyria, saying, “I am your servant and your son. Come up and save me out of the hand of the king of Syria and out of the hand of the king of Israel, who rise up against me.” Ahaz takes the silver and gold that was found in the LORD’s house, and in the treasures of the king’s house, and sends it for a present to the king of Assyria. The king of Assyria listens to him; and the king of Assyria goes up against Damascus and takes it, and carries its people captive to Kir, and kills Rezin. The Korean Revised Version names no one at the start of 16:8, names the king of Assyria once at 16:9, and writes Kir 길 (길로 옮기고).
- King Ahaz sends Urijah the priest a drawing of the altar he saw at Damascus, and Urijah builds an altar
King Ahaz goes to Damascus to meet Tiglath Pileser king of Assyria, and sees the altar that was at Damascus; and King Ahaz sends to Urijah the priest a drawing of the altar and plans to build it. The text says, “Urijah the priest built an altar. According to all that King Ahaz had sent from Damascus, so Urijah the priest made it for the coming of King Ahaz from Damascus.” When the king comes from Damascus, the king sees the altar; and the king comes near to the altar, and offers on it. He burns his burnt offering and his meal offering, pours his drink offering, and sprinkles the blood of his peace offerings on the altar. The bronze altar, which was before the LORD, he brings from the front of the house, from between his altar and the LORD’s house, and puts it on the north side of his altar. King Ahaz commands Urijah the priest, saying, “On the great altar burn the morning burnt offering, the evening meal offering, the king’s burnt offering and his meal offering, with the burnt offering of all the people of the land, their meal offering, and their drink offerings; and sprinkle on it all the blood of the burnt offering, and all the blood of the sacrifice; but the bronze altar will be for me to inquire by.” Urijah the priest does so, according to all that King Ahaz commanded. The Korean Revised Version names King Ahaz, Urijah and the king fewer times in 16:10–12; at 16:11 it puts first that the altar was made before King Ahaz came back from Damascus (아하스왕이 다메섹에서 돌아오기 전에); it names no one at 16:13 and 16:14, where WEB reads “He” and “he”; and at 16:14 it reads 새 단, the new altar, where WEB reads “his altar”.
- King Ahaz cuts off the panels of the bases and takes down the sea from off the bronze oxen
King Ahaz cuts off the panels of the bases, and removes the basin from off them, and takes down the sea from off the bronze oxen that were under it, and puts it on a pavement of stone. The text says, “He removed the covered way for the Sabbath that they had built in the house, and the king’s outer entrance to the LORD’s house, because of the king of Assyria.” Where WEB reads “He removed”, the Korean Revised Version names no one and reads 여호와의 전에 옮겨 세웠더라, moved and set up in the LORD’s house.
- Ahaz is buried with his fathers in David’s city, and Hezekiah his son reigns in his place
the text says, “Now the rest of the acts of Ahaz which he did, aren’t they written in the book of the chronicles of the kings of Judah?” Ahaz sleeps with his fathers, and is buried with his fathers in David’s city; and Hezekiah his son reigns in his place.
- Hoshea the son of Elah reigns in Samaria over Israel, and the king of Assyria binds him in prison
the text says, “In the twelfth year of Ahaz king of Judah, Hoshea the son of Elah began to reign in Samaria over Israel for nine years. He did that which was evil in the LORD’s sight, yet not as the kings of Israel who were before him.” Shalmaneser king of Assyria comes up against him; and Hoshea becomes his servant, and brings him tribute. The king of Assyria discovers a conspiracy in Hoshea; for he had sent messengers to So king of Egypt, and offered no tribute to the king of Assyria, as he had done year by year. Therefore the king of Assyria seizes him, and binds him in prison. The Korean Revised Version names Hoshea at 17:3 (호세아를 친고로), where WEB reads “against him”, and at 17:4 tells first what Hoshea did (저가 애굽 왕 소에게 사자들을 보내고, he sent messengers to So king of Egypt) and then that the king of Assyria saw Hoshea’s betrayal (앗수르 왕이 호세아의 배반함을 보고).
- The king of Assyria takes Samaria and carries Israel away to Assyria
then the king of Assyria comes up throughout all the land, goes up to Samaria, and besieges it three years. In the ninth year of Hoshea the king of Assyria takes Samaria and carries Israel away to Assyria, and places them in Halah, and on the Habor, the river of Gozan, and in the cities of the Medes. The Korean Revised Version names no one at 17:5 (올라와서 그 온 땅에 두루 다니고), and at 17:6 reads 할라와 고산 하볼 하숫가와 메대 사람의 여러 고을에, word for word in Halah and Gozan Habor riverside and the cities of the Medes.
- The children of Israel sin against the LORD their God, fear other gods, and serve idols
the text says, “It was so because the children of Israel had sinned against the LORD their God, who brought them up out of the land of Egypt from under the hand of Pharaoh king of Egypt, and had feared other gods, and walked in the statutes of the nations whom the LORD cast out from before the children of Israel, and of the kings of Israel, which they made. The children of Israel secretly did things that were not right against the LORD their God; and they built high places for themselves in all their cities, from the tower of the watchmen to the fortified city; and they set up for themselves pillars and Asherah poles on every high hill and under every green tree; and there they burned incense in all the high places, as the nations whom the LORD carried away before them did; and they did wicked things to provoke the LORD to anger; and they served idols, of which the LORD had said to them, ‘You shall not do this thing.’” At 17:10 the Korean Revised Version reads 목상과 아세라상 where WEB reads “pillars and Asherah poles”; at 17:12 it quotes no words of the LORD, and says 이는 여호와께서 행치 말라 명하신 일이라, this is what the LORD commanded not to do.
- The LORD testifies to Israel and to Judah by every prophet and every seer, and they will not listen
the LORD testifies to Israel and to Judah, by every prophet and every seer, saying, “Turn from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets.” The text says, “Notwithstanding, they would not listen, but hardened their neck like the neck of their fathers who didn’t believe in the LORD their God. They rejected his statutes and his covenant that he made with their fathers, and his testimonies which he testified to them; and they followed vanity, and became vain, and followed the nations that were around them, concerning whom the LORD had commanded them that they should not do like them. They abandoned all the commandments of the LORD their God, and made molten images for themselves, even two calves, and made an Asherah, and worshiped all the army of the sky, and served Baal. They caused their sons and their daughters to pass through the fire, used divination and enchantments, and sold themselves to do that which was evil in the LORD’s sight, to provoke him to anger.” Neither edition names a prophet or a seer. Where WEB reads “all the army of the sky” (17:16), the Korean Revised Version reads 하늘의 일월 성신, the sun, moon and stars of the sky; where WEB reads “their sons and their daughters” (17:17), it reads 자기 자녀, their children.
- The LORD removes Israel out of his sight, and Israel is carried away to Assyria
the LORD is very angry with Israel, and removes them out of his sight. There is none left but the tribe of Judah only. Also Judah doesn’t keep the commandments of the LORD their God, but walks in the statutes of Israel which they made. The LORD rejects all the offspring of Israel, afflicts them, and delivers them into the hands of raiders, until he had cast them out of his sight. The text says, “For he tore Israel from David’s house; and they made Jeroboam the son of Nebat king; and Jeroboam drove Israel from following the LORD, and made them sin a great sin. The children of Israel walked in all the sins of Jeroboam which he did; they didn’t depart from them until the LORD removed Israel out of his sight, as he said by all his servants the prophets. So Israel was carried away out of their own land to Assyria to this day.” The Korean Revised Version names no one at 17:21 (이스라엘을 다윗의 집에서 찢어 나누시매), where WEB reads “For he tore Israel”.
- The king of Assyria places people in the cities of Samaria, and one of the priests carried away from Samaria comes and lives in Bethel
the king of Assyria brings people from Babylon, from Cuthah, from Avva, and from Hamath and Sepharvaim, and places them in the cities of Samaria instead of the children of Israel; and they possess Samaria and live in its cities. The text says, “So it was, at the beginning of their dwelling there, that they didn’t fear the LORD. Therefore the LORD sent lions among them, which killed some of them.” Therefore they speak to the king of Assyria, saying, “The nations which you have carried away and placed in the cities of Samaria don’t know the law of the god of the land. Therefore he has sent lions among them; and behold, they kill them, because they don’t know the law of the god of the land.” Then the king of Assyria commands, saying, “Carry there one of the priests whom you brought from there; and let him go and dwell there, and let him teach them the law of the god of the land.” So one of the priests whom they had carried away from Samaria comes and lives in Bethel, and teaches them how they should fear the LORD. Neither edition names this king of Assyria. Where WEB reads “they spoke” (17:26), the Korean Revised Version reads 혹이, someone.
- Every nation makes gods of their own, and they fear the LORD and also serve their own gods
every nation makes gods of their own, and puts them in the houses of the high places which the Samaritans had made, every nation in their cities in which they lived. The text says, “The men of Babylon made Succoth Benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima, and the Avvites made Nibhaz and Tartak; and the Sepharvites burned their children in the fire to Adrammelech and Anammelech, the gods of Sepharvaim.” So they fear the LORD, and also make from among themselves priests of the high places for themselves, who sacrificed for them in the houses of the high places. The text says, “They feared the LORD, and also served their own gods, after the ways of the nations from among whom they had been carried away.” Where WEB reads “Adrammelech and Anammelech, the gods of Sepharvaim” (17:31), the Korean Revised Version reads 그 신 아드람멜렉과 아남멜렉, their god Adrammelech and Anammelech, and does not name Sepharvaim after the gods’ names (earlier in 17:31 it reads 스발와임 사람들, where WEB reads “the Sepharvites”).
- These nations fear the LORD and also serve their engraved images, and their children do as their fathers did to this day
the text says, “To this day they do what they did before. They don’t fear the LORD, and they do not follow the statutes, or the ordinances, or the law, or the commandment which the LORD commanded the children of Jacob, whom he named Israel”; 17:35–39 go on, “with whom the LORD had made a covenant and commanded them, saying, ‘You shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them; but you shall fear the LORD, who brought you up out of the land of Egypt with great power and with an outstretched arm, and you shall bow yourselves to him, and you shall sacrifice to him. The statutes and the ordinances, and the law and the commandment which he wrote for you, you shall observe to do forever more. You shall not fear other gods. You shall not forget the covenant that I have made with you. You shall not fear other gods. But you shall fear the LORD your God, and he will deliver you out of the hand of all your enemies.’” The text says, “However they didn’t listen, but they did what they did before. So these nations feared the LORD, and also served their engraved images. Their children did likewise, and so did their children’s children. They do as their fathers did to this day.” At 17:35 the Korean Revised Version names the children of Jacob again and says the covenant was made of old (옛적에 여호와께서 야곱의 자손에게 언약을 세우시고), where WEB reads “with whom the LORD had made a covenant”.
- Hezekiah the son of Ahaz begins to reign, and reigns twenty-nine years in Jerusalem
the text says, “Now in the third year of Hoshea son of Elah king of Israel, Hezekiah the son of Ahaz king of Judah began to reign. He was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother’s name was Abi the daughter of Zechariah.” He does that which was right in the LORD’s eyes, according to all that David his father had done. The Korean Revised Version names Hezekiah at 18:3 (히스기야가), where WEB reads “He”, and reads 그 조상 다윗, David his ancestor, where WEB reads “David his father”.
- Hezekiah breaks in pieces the bronze serpent and trusts in the LORD, the God of Israel
he removes the high places, breaks the pillars, and cuts down the Asherah. He also breaks in pieces the bronze serpent that Moses had made, because in those days the children of Israel burned incense to it; and he calls it Nehushtan. He trusts in the LORD, the God of Israel, “so that after him was no one like him among all the kings of Judah, nor among them that were before him.” For he joins with the LORD; he doesn’t depart from following him, but keeps his commandments, which the LORD commanded Moses. The text says, “The LORD was with him. Wherever he went, he prospered.” He rebels against the king of Assyria, and doesn’t serve him. He strikes the Philistines to Gaza and its borders, from the tower of the watchmen to the fortified city. The Korean Revised Version names Hezekiah at 18:5 (히스기야가), where WEB reads “He”; it gives 18:4 no subject, so that it names no one who called the serpent Nehushtan (느후스단이라 일컬었더라); and it reads 이때까지, until this time, where WEB reads “in those days”.
- Shalmaneser king of Assyria besieges Samaria, and at the end of three years Samaria is taken
the text says, “In the fourth year of King Hezekiah, which was the seventh year of Hoshea son of Elah king of Israel, Shalmaneser king of Assyria came up against Samaria and besieged it. At the end of three years they took it. In the sixth year of Hezekiah, which was the ninth year of Hoshea king of Israel, Samaria was taken. The king of Assyria carried Israel away to Assyria, and put them in Halah, and on the Habor, the river of Gozan, and in the cities of the Medes, because they didn’t obey the LORD their God’s voice, but transgressed his covenant, even all that Moses the servant of the LORD commanded, and would not hear it or do it.” Where WEB reads “they took it” (18:10), the Korean Revised Version reads 그 성이 함락되니, the city fell; and where WEB reads “on the Habor, the river of Gozan” (18:11), it reads 고산 하볼 하숫가, by the river Habor of Gozan.
- Sennacherib king of Assyria takes all the fortified cities of Judah, and Hezekiah gives silver and gold to the king of Assyria
in the fourteenth year of King Hezekiah, Sennacherib king of Assyria comes up against all the fortified cities of Judah and takes them. Hezekiah king of Judah sends to the king of Assyria at Lachish, saying, “I have offended you. Withdraw from me. That which you put on me, I will bear.” The king of Assyria appoints to Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. Hezekiah gives him all the silver that was found in the LORD’s house and in the treasures of the king’s house. At that time, Hezekiah cuts off the gold from the doors of the LORD’s temple, and from the pillars which Hezekiah king of Judah had overlaid, and gives it to the king of Assyria. The Korean Revised Version reads 라기스로 보내어 앗수르 왕에게 (sent to Lachish, to the king of Assyria) at 18:14, and at 18:16 names Hezekiah once (유다 왕 히스기야가) and reads 자기가 모든 기둥에 입힌 금, the gold with which he himself had overlaid all the pillars.
- Tartan, Rabsaris, and Rabshakeh come up to Jerusalem with a great army
the king of Assyria sends Tartan, Rabsaris, and Rabshakeh from Lachish to King Hezekiah with a great army to Jerusalem. They go up and come to Jerusalem. When they had come up, they come and stand by the conduit of the upper pool, which is in the highway of the fuller’s field. When they had called to the king, Eliakim the son of Hilkiah, who was over the household, and Shebnah the scribe, and Joah the son of Asaph the recorder come out to them. The Korean Revised Version has the king of Assyria make the three go with a great army from Lachish to Jerusalem to fight against King Hezekiah (히스기야왕을 치게 하매), and reads 저에게 where WEB reads “to them” (18:18).
- The word of the great king, the king of Assyria, which Rabshakeh gives to be told to Hezekiah
Rabshakeh says to them, “Say now to Hezekiah, ‘The great king, the king of Assyria, says, “What confidence is this in which you trust? You say but they are but vain words, ‘There is counsel and strength for war.’ Now on whom do you trust, that you have rebelled against me? Now, behold, you trust in the staff of this bruised reed, even in Egypt. If a man leans on it, it will go into his hand and pierce it. So is Pharaoh king of Egypt to all who trust on him. But if you tell me, ‘We trust in the LORD our God,’ isn’t that he whose high places and whose altars Hezekiah has taken away, and has said to Judah and to Jerusalem, ‘You shall worship before this altar in Jerusalem’?”’” WEB sets “but they are but vain words” (18:20) in parentheses, and keeps the king’s message open to the end of 18:25; the Korean Revised Version closes the great king’s words at the end of 18:22 (하셨나니), reads 이는 입에 붙은 말 뿐이라 (this is only words of the mouth) at 18:20, and 너희가 혹시 내게 이르기를 (if you, plural, say to me) at 18:22.
- The pledges to the king of Assyria and the two thousand horses
Rabshakeh goes on with the king’s message (these verses do not name the speaker; his words begin at 18:19), “Now therefore, please give pledges to my master the king of Assyria, and I will give you two thousand horses if you are able on your part to set riders on them. How then can you turn away the face of one captain of the least of my master’s servants, and put your trust on Egypt for chariots and for horsemen? Have I now come up without the LORD against this place to destroy it? The LORD said to me, ‘Go up against this land, and destroy it.’” WEB closes the king’s message, opened at 18:19, at the end of 18:25; the Korean Revised Version closes the great king’s words at the end of 18:22 and gives these three verses as Rabshakeh’s own words, which call the king 내 주 앗수르 왕 (my master the king of Assyria). At 18:25 the speaker tells what the LORD said to him; the LORD does not speak here.
- Eliakim, Shebnah, and Joah ask for the Syrian language, and Rabshakeh answers
Eliakim the son of Hilkiah, Shebnah, and Joah say to Rabshakeh, “Please speak to your servants in the Syrian language, for we understand it. Don’t speak with us in the Jews’ language, in the hearing of the people who are on the wall.” But Rabshakeh says to them, “Has my master sent me to your master and to you, to speak these words? Hasn’t he sent me to the men who sit on the wall, to eat their own dung, and to drink their own urine with you?” The Korean Revised Version reads 아람 방언 (the language of Aram) where WEB reads “the Syrian language”, and 유다 방언 (the language of Judah) where WEB reads “the Jews’ language”; it puts 우리가 알아듣겠사오니 (for we understand it) first, and reads 저에게 where WEB reads “to them” (18:27).
- The word of the great king, the king of Assyria, which Rabshakeh cries with a loud voice in the Jews’ language
Rabshakeh stands and cries with a loud voice in the Jews’ language, and speaks, saying, “Hear the word of the great king, the king of Assyria. The king says, ‘Don’t let Hezekiah deceive you, for he will not be able to deliver you out of his hand. Don’t let Hezekiah make you trust in the LORD, saying, “The LORD will surely deliver us, and this city shall not be given into the hand of the king of Assyria.” Don’t listen to Hezekiah.’ For the king of Assyria says, ‘Make your peace with me, and come out to me; and everyone of you eat from his own vine, and everyone from his own fig tree, and everyone drink water from his own cistern; until I come and take you away to a land like your own land, a land of grain and new wine, a land of bread and vineyards, a land of olive trees and of honey, that you may live and not die. Don’t listen to Hezekiah when he persuades you, saying, “The LORD will deliver us.” Has any of the gods of the nations ever delivered his land out of the hand of the king of Assyria? Where are the gods of Hamath and of Arpad? Where are the gods of Sepharvaim, of Hena, and Ivvah? Have they delivered Samaria out of my hand? Who are they among all the gods of the countries, that have delivered their country out of my hand, that the LORD should deliver Jerusalem out of my hand?’” At 18:29 the Korean Revised Version reads 저가 너희를 내 손에서 건져내지 못하리라 (he will not be able to deliver you out of my hand), where WEB reads “out of his hand”; it reads 유다 방언 (the language of Judah) where WEB reads “the Jews’ language”, and 아와 where WEB reads “Ivvah” (18:34).
- Eliakim comes with Shebna and Joah to Hezekiah with their clothes torn and tells him Rabshakeh’s words
the people stay quiet, and answer him not a word; for the king’s commandment was, “Don’t answer him.” Then Eliakim the son of Hilkiah, who was over the household, comes with Shebna the scribe and Joah the son of Asaph the recorder to Hezekiah with their clothes torn, and tells him Rabshakeh’s words. The Korean Revised Version gives the king’s command without a quotation and without “him” (왕이 명하여 대답하지 말라 하였음이라, the king had commanded, do not answer), and at 18:37 has the three tear their clothes (그 옷을 찢고).
- King Hezekiah covers himself with sackcloth and sends Eliakim, Shebna, and the elders of the priests to Isaiah the prophet
when King Hezekiah hears it, he tears his clothes, covers himself with sackcloth, and goes into the LORD’s house. He sends Eliakim, who was over the household, Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz. They say to him, “Hezekiah says, ‘Today is a day of trouble, of rebuke, and of rejection; for the children have come to the point of birth, and there is no strength to deliver them. It may be the LORD your God will hear all the words of Rabshakeh, whom the king of Assyria his master has sent to defy the living God, and will rebuke the words which the LORD your God has heard. Therefore lift up your prayer for the remnant that is left.’” So the servants of King Hezekiah come to Isaiah. The Korean Revised Version runs 19:1 into 19:2 without a new subject, names Isaiah at 19:3 (이사야에게) where WEB reads “to him”, reads 아이가 임산하였으나 해산할 힘이 없도다 (the child has come to birth, and there is no strength to bring it forth), and at 19:4 tells first of Rabshakeh’s coming and then 당신의 하나님 여호와께서 혹시 저의 말을 들으셨을지라 (perhaps the LORD your God has heard his words).
- Isaiah gives the LORD’s word not to be afraid
Isaiah says to them, “Tell your master this: ‘The LORD says, “Don’t be afraid of the words that you have heard, with which the servants of the king of Assyria have blasphemed me. Behold, I will put a spirit in him, and he will hear news, and will return to his own land. I will cause him to fall by the sword in his own land.”’”
- The king of Assyria, warring against Libnah, sends messengers again to Hezekiah
so Rabshakeh returns and finds the king of Assyria warring against Libnah; for he had heard that he had departed from Lachish. When he hears it said of Tirhakah king of Ethiopia, “Behold, he has come out to fight against you,” he sends messengers again to Hezekiah, saying, “Tell Hezekiah king of Judah this: ‘Don’t let your God in whom you trust deceive you, saying, Jerusalem will not be given into the hand of the king of Assyria. Behold, you have heard what the kings of Assyria have done to all lands, by destroying them utterly. Will you be delivered? Have the gods of the nations delivered them, which my fathers have destroyed—Gozan, Haran, Rezeph, and the children of Eden who were in Telassar? Where is the king of Hamath, the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah?’” The Korean Revised Version tells first that Rabshakeh heard that the king of Assyria had departed from Lachish, and then that he went to Libnah and met the king, who was fighting there (19:8); it names the king of Assyria at 19:9, where WEB reads “he”, and gives the report of Tirhakah without a quotation (구스 왕 디르하가가 나와서 더불어 싸우고자 한다 함을 듣고); and it reads 구스 where WEB reads “Ethiopia”, 스발와임성의 왕 where WEB reads “the king of the city of Sepharvaim”, and 아와 where WEB reads “Ivvah”.
- Hezekiah’s prayer when he goes up to the LORD’s house and spreads the letter before the LORD
Hezekiah receives the letter from the hand of the messengers and reads it. Then Hezekiah goes up to the LORD’s house, and spreads it before the LORD. Hezekiah prays before the LORD, and says, “LORD, the God of Israel, enthroned above the cherubim, you are the God, even you alone, of all the kingdoms of the earth. You have made heaven and earth. Incline your ear, LORD, and hear. Open your eyes, LORD, and see. Hear the words of Sennacherib, which he has sent to defy the living God. Truly, LORD, the kings of Assyria have laid waste the nations and their lands, and have cast their gods into the fire; for they were no gods, but the work of men’s hands, wood and stone. Therefore they have destroyed them. Now therefore, LORD our God, save us, I beg you, out of his hand, that all the kingdoms of the earth may know that you, LORD, are God alone.” The Korean Revised Version names Hezekiah once at 19:14 and gives 19:15 no subject of its own (그 앞에서 기도하여 가로되).
- The LORD’s word that Isaiah the son of Amoz sends to Hezekiah
Isaiah the son of Amoz sends to Hezekiah, saying, “The LORD, the God of Israel, says ‘You have prayed to me against Sennacherib king of Assyria, and I have heard you. This is the word that the LORD has spoken concerning him: “The virgin daughter of Zion has despised you and ridiculed you. The daughter of Jerusalem has shaken her head at you. Whom have you defied and blasphemed? Against whom have you exalted your voice and lifted up your eyes on high? Against the Holy One of Israel! By your messengers, you have defied the Lord, and have said, ‘With the multitude of my chariots, I have come up to the height of the mountains, to the innermost parts of Lebanon, and I will cut down its tall cedars and its choice cypress trees; and I will enter into his farthest lodging place, the forest of his fruitful field. I have dug and drunk strange waters, and I will dry up all the rivers of Egypt with the sole of my feet.’”’” WEB does not close this quotation here: it runs on to the end of 19:34. The Korean Revised Version closes the LORD’s word at the end of 19:20 (하셨나이다) and opens another at 19:21, 여호와께서 앗수르 왕에게 대하여 이같이 말씀하시기를 (the LORD speaks thus concerning the king of Assyria), where WEB reads “concerning him”.
- The word goes on: what was done long ago, and the hook and the bridle
the word goes on, “Haven’t you heard how I have done it long ago, and formed it of ancient times? Now I have brought it to pass, that it should be yours to lay waste fortified cities into ruinous heaps. Therefore their inhabitants had little power. They were dismayed and confounded. They were like the grass of the field and like the green herb, like the grass on the housetops and like grain blasted before it has grown up. But I know your sitting down, your going out, your coming in, and your raging against me. Because of your raging against me, and because your arrogance has come up into my ears, therefore I will put my hook in your nose, and my bridle in your lips, and I will turn you back by the way by which you came.” WEB runs on to the end of 19:34 the quotation it opened at 19:20; the Korean Revised Version closes here, with 하셨나이다, the word it opened at 19:21.
- The word goes on: the sign of this year, the second year and the third year, and the remnant
the word goes on, “This will be the sign to you: This year, you will eat that which grows of itself, and in the second year that which springs from that; and in the third year sow and reap, and plant vineyards and eat their fruit. The remnant that has escaped of the house of Judah will again take root downward, and bear fruit upward. For out of Jerusalem a remnant will go out, and out of Mount Zion those who shall escape. The LORD’s zeal will perform this.” WEB runs on to the end of 19:34 the quotation it opened at 19:20; the Korean Revised Version closes the word again here (하셨나이다), and reads 명년에는, next year, where WEB reads “in the second year” (19:29).
- The LORD’s word that the king of Assyria will not come to this city
the word goes on, “Therefore the LORD says concerning the king of Assyria, ‘He will not come to this city, nor shoot an arrow there. He will not come before it with shield, nor cast up a mound against it. He will return the same way that he came, and he will not come to this city,’ says the LORD. ‘For I will defend this city to save it, for my own sake and for my servant David’s sake.’” Here WEB closes the quotation it opened at 19:20, and the Korean Revised Version ends the word sent at 19:20 with 하셨나이다 하였더라.
- The LORD’s angel strikes one hundred eighty-five thousand in the camp of the Assyrians
the text says, “That night, the LORD’s angel went out and struck one hundred eighty-five thousand in the camp of the Assyrians. When men arose early in the morning, behold, these were all dead bodies.” The Korean Revised Version gives 일어나 보니 (arose and saw) no subject, where WEB reads “When men arose”, and reads 군사 십 팔만 오천, one hundred eighty-five thousand soldiers.
- Sennacherib king of Assyria lives at Nineveh, and Adrammelech and Sharezer strike him with the sword
so Sennacherib king of Assyria departs, goes home, and lives at Nineveh. The text says, “As he was worshiping in the house of Nisroch his god, Adrammelech and Sharezer struck him with the sword; and they escaped into the land of Ararat. Esar Haddon his son reigned in his place.” The Korean Revised Version gives 19:37 no subject for the worship (그 신 니스록의 묘에 경배할 때에) and reads 묘 where WEB reads “house”. Neither edition calls Adrammelech and Sharezer his sons.
- Hezekiah is sick and dying, Isaiah brings him the LORD’s word, and Hezekiah turns his face to the wall and prays
in those days Hezekiah is sick and dying. Isaiah the prophet the son of Amoz comes to him, and says to him, “The LORD says, ‘Set your house in order; for you will die, and not live.’” Then he turns his face to the wall, and prays to the LORD, saying, “Remember now, LORD, I beg you, how I have walked before you in truth and with a perfect heart, and have done that which is good in your sight.” And Hezekiah weeps bitterly. The Korean Revised Version says 저에게 (to him) once at 20:1, names Hezekiah at 20:2 (히스기야가), where WEB says “he”, and gives the weeping of 20:3 no subject (심히 통곡하더라).
- The LORD tells Isaiah what to say to Hezekiah, and Isaiah says to take a cake of figs
before Isaiah had gone out into the middle part of the city, the LORD’s word comes to him, saying, “Turn back, and tell Hezekiah the prince of my people, ‘The LORD, the God of David your father, says, “I have heard your prayer. I have seen your tears. Behold, I will heal you. On the third day, you will go up to the LORD’s house. I will add to your days fifteen years. I will deliver you and this city out of the hand of the king of Assyria. I will defend this city for my own sake, and for my servant David’s sake.”’” Isaiah says, “Take a cake of figs.” They take and lay it on the boil, and he recovers. The Korean Revised Version reads 성읍 가운데 (the middle of the city) at 20:4 and 왕의 조상 다윗 (David, the king’s ancestor) at 20:5, closes the word at 20:6 with 하셨다 하라 하셨더라, and at 20:7 reads 무리가 (the multitude), where WEB reads “They”, and names no one who recovers (나으니라).
- Hezekiah asks for a sign, and the shadow is brought ten steps backward on the sundial of Ahaz
Hezekiah says to Isaiah, “What will be the sign that the LORD will heal me, and that I will go up to the LORD’s house the third day?” Isaiah says, “This will be the sign to you from the LORD, that the LORD will do the thing that he has spoken: should the shadow go forward ten steps, or go back ten steps?” Hezekiah answers, “It is a light thing for the shadow to go forward ten steps. No, but let the shadow return backward ten steps.” The text says, “Isaiah the prophet cried to the LORD; and he brought the shadow ten steps backward, by which it had gone down on the sundial of Ahaz.” The Korean Revised Version reads 십도 (ten degrees) for “ten steps”, gives 20:11 no subject (물러가게 하셨더라, caused it to go back), and reads 나아갔던 (had gone forward) where WEB reads “had gone down”.
- Berodach Baladan king of Babylon sends letters and a present, and Hezekiah shows the men from Babylon all his treasures
at that time Berodach Baladan the son of Baladan, king of Babylon, sends letters and a present to Hezekiah, for he had heard that Hezekiah had been sick. The text says, “Hezekiah listened to them, and showed them all the storehouse of his precious things—the silver, the gold, the spices, and the precious oil, and the house of his armor, and all that was found in his treasures. There was nothing in his house, or in all his dominion, that Hezekiah didn’t show them.” Then Isaiah the prophet comes to King Hezekiah, and says to him, “What did these men say? From where did they come to you?” Hezekiah says, “They have come from a far country, even from Babylon.” Isaiah says, “What have they seen in your house?” Hezekiah answers, “They have seen all that is in my house. There is nothing among my treasures that I have not shown them.” At 20:12 the Korean Revised Version tells of the sickness first (히스기야가 병 들었다 함을 듣고) and sets 바벨론 왕 (king of Babylon) before the name 부로닥발라단 (Berodach Baladan); at 20:13 it has Hezekiah hear 사자의 말 (the messengers’ words) and show it all 사자에게 (to the messengers); and at 20:15 it names Isaiah (이사야가), where WEB says “He said”.
- Isaiah tells Hezekiah the LORD’s word that all in his house will be carried to Babylon, and Hezekiah answers
Isaiah says to Hezekiah, “Hear the LORD’s word. ‘Behold, the days come that all that is in your house, and that which your fathers have laid up in store to this day, will be carried to Babylon. Nothing will be left,’ says the LORD. ‘They will take away some of your sons who will issue from you, whom you will father; and they will be eunuchs in the palace of the king of Babylon.’” Then Hezekiah says to Isaiah, “The LORD’s word which you have spoken is good.” He says moreover, “Isn’t it so, if peace and truth will be in my days?” The Korean Revised Version opens the LORD’s word with 여호와의 말씀이 (the LORD’s word is) and closes it at 20:18 (하셨나이다), where WEB sets “says the LORD” after the first saying (20:17).
- Hezekiah, who made the pool and the conduit, sleeps with his fathers, and Manasseh his son reigns in his place
the text says, “Now the rest of the acts of Hezekiah, and all his might, and how he made the pool, and the conduit, and brought water into the city, aren’t they written in the book of the chronicles of the kings of Judah?” Hezekiah sleeps with his fathers, and Manasseh his son reigns in his place.
- Manasseh reigns fifty-five years in Jerusalem and does that which is evil in the LORD’s sight
the text says, “Manasseh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem. His mother’s name was Hephzibah.” He does that which is evil in the LORD’s sight, after the abominations of the nations whom the LORD cast out before the children of Israel. For he builds again the high places which Hezekiah his father had destroyed; and he raises up altars for Baal, and makes an Asherah, as Ahab king of Israel did, and worships all the army of the sky, and serves them. He builds altars in the LORD’s house, of which the LORD said, “I will put my name in Jerusalem.” He builds altars for all the army of the sky in the two courts of the LORD’s house. He makes his son to pass through the fire, practices sorcery, uses enchantments, and deals with those who had familiar spirits and with wizards. He does much evil in the LORD’s sight, to provoke him to anger. The text says, “He set the engraved image of Asherah that he had made in the house of which the LORD said to David and to Solomon his son, ‘In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my name forever; I will not cause the feet of Israel to wander any more out of the land which I gave their fathers, if only they will observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them.’ But they didn’t listen, and Manasseh seduced them to do that which is evil more than the nations did whom the LORD destroyed before the children of Israel.” The Korean Revised Version names Manasseh at 21:2 (므낫세가) and gives 21:3–7 no subject; at 21:3 it reads 단 (altar), without the plural 들 it has at 21:4–5, where WEB reads “altars”, and puts 아합의 소위를 본받아 (as Ahab did) before the altar; at 21:7 it reads 내가 이스라엘 모든 지파 중에서 택한 이 전과 예루살렘, setting 택한 (which I have chosen) before 이 전 (this house), where WEB sets “which I have chosen” after Jerusalem; at 21:8 it puts the condition first (만일 이스라엘이 … 지켜 행하면, if Israel observes to do …); and at 21:9 it reads 이 백성이 듣지 아니하였고 므낫세의 꾀임을 받고 (this people did not listen, and were seduced by Manasseh).
- The LORD says by his servants the prophets that he will bring evil on Jerusalem and Judah
the LORD says by his servants the prophets, “Because Manasseh king of Judah has done these abominations, and has done wickedly above all that the Amorites did, who were before him, and has also made Judah to sin with his idols; therefore the LORD the God of Israel says, ‘Behold, I will bring such evil on Jerusalem and Judah that whoever hears of it, both his ears will tingle. I will stretch over Jerusalem the line of Samaria, and the plumb line of Ahab’s house; and I will wipe Jerusalem as a man wipes a dish, wiping it and turning it upside down. I will cast off the remnant of my inheritance and deliver them into the hands of their enemies. They will become a prey and a plunder to all their enemies, because they have done that which is evil in my sight, and have provoked me to anger since the day their fathers came out of Egypt, even to this day.’” The text names none of the prophets. The Korean Revised Version gives 21:11 as a statement of its own (…하였도다, has done … and has made Judah to sin), where WEB opens it with “Because”.
- Manasseh sheds innocent blood very much, and is buried in the garden of his own house, in the garden of Uzza
the text says, “Moreover Manasseh shed innocent blood very much, until he had filled Jerusalem from one end to another; in addition to his sin with which he made Judah to sin, in doing that which was evil in the LORD’s sight”, and, “Now the rest of the acts of Manasseh, and all that he did, and his sin that he sinned, aren’t they written in the book of the chronicles of the kings of Judah?” Manasseh sleeps with his fathers, and is buried in the garden of his own house, in the garden of Uzza; and Amon his son reigns in his place. The Korean Revised Version tells first the sin with which he made Judah to sin, and then the innocent blood (21:16).
- Amon reigns two years in Jerusalem and does evil as Manasseh his father did
the text says, “Amon was twenty-two years old when he began to reign; and he reigned two years in Jerusalem. His mother’s name was Meshullemeth the daughter of Haruz of Jotbah.” He does that which is evil in the LORD’s sight, as Manasseh his father did. He walks in all the ways that his father walked in, and serves the idols that his father served, and worships them; and he abandons the LORD, the God of his fathers, and doesn’t walk in the way of the LORD. The Korean Revised Version names Amon at 21:20 (아몬이), where WEB says “He”, and reads 그 길로 (in that way) at 21:22.
- The servants of Amon conspire against him and put the king to death in his own house, and the people of the land make Josiah his son king in his place
the servants of Amon conspire against him, and put the king to death in his own house. But the people of the land kill all those who had conspired against King Amon; and the people of the land make Josiah his son king in his place. The text says, “Now the rest of the acts of Amon which he did, aren’t they written in the book of the chronicles of the kings of Judah?” He is buried in his tomb in the garden of Uzza, and Josiah his son reigns in his place. The Korean Revised Version reads 그 신복들이 (his servants) at 21:23 without naming Amon, and 그 국민이 (the people) once at 21:24; it names Amon at 21:26 (아몬이), where WEB says “He”, and there calls the garden 웃시야의 동산, where 21:18 reads 웃사의 동산; WEB reads “the garden of Uzza” in both verses.
- Josiah begins to reign at eight years old, reigns thirty-one years in Jerusalem, and does that which is right in the LORD’s eyes
the text says, “Josiah was eight years old when he began to reign, and he reigned thirty-one years in Jerusalem. His mother’s name was Jedidah the daughter of Adaiah of Bozkath. He did that which was right in the LORD’s eyes, and walked in all the ways of David his father, and didn’t turn away to the right hand or to the left.” The Korean Revised Version names Josiah again at 22:2 (요시야가), where WEB says “He”, and reads 그 조상 다윗 (David his ancestor).
- What King Josiah says of the money when he sends Shaphan the scribe to the LORD’s house
in the eighteenth year of King Josiah, the king sends Shaphan, the son of Azaliah the son of Meshullam, the scribe, to the LORD’s house, saying, “Go up to Hilkiah the high priest, that he may count the money which is brought into the LORD’s house, which the keepers of the threshold have gathered of the people. Let them deliver it into the hand of the workers who have the oversight of the LORD’s house; and let them give it to the workers who are in the LORD’s house, to repair the damage to the house, to the carpenters, and to the builders, and to the masons, and for buying timber and cut stone to repair the house. However, no accounting shall be asked of them for the money delivered into their hand, for they deal faithfully.” The Korean Revised Version has the king tell Shaphan to count the money himself (너는 대제사장 힐기야에게 올라가서 … 은을 계수하여, go up to Hilkiah the high priest, and count the money), closes the king’s words at 22:6 (하라 하니라), and gives 22:7 as the narrator’s: 그러나 저희 손에 붙인 은을 회계하지 아니하였으니 이는 그 행하는 것이 진실함이었더라 (but the money delivered into their hand was not reckoned, for they dealt faithfully). It reads 므술람의 손자 아살리야의 아들 서기관 사반 (Shaphan the scribe, the son of Azaliah, the grandson of Meshullam) at 22:3.
- Hilkiah says that he has found the book of the law in the LORD’s house, and the king hears the words of the book and tears his clothes
Hilkiah the high priest says to Shaphan the scribe, “I have found the book of the law in the LORD’s house.” Hilkiah delivers the book to Shaphan, and he reads it. Shaphan the scribe comes to the king, and brings the king word again, and says, “Your servants have emptied out the money that was found in the house, and have delivered it into the hands of the workmen who have the oversight of the LORD’s house.” Shaphan the scribe tells the king, saying, “Hilkiah the priest has delivered a book to me.” Then Shaphan reads it before the king. When the king hears the words of the book of the law, he tears his clothes. The Korean Revised Version names Shaphan as the one who reads at 22:8 (사반이 읽으니라), where WEB says “he”, and gives 22:10 no subject.
- The king commands Hilkiah, Ahikam, Achbor, Shaphan and Asaiah to inquire of the LORD, and they go to Huldah the prophetess
the king commands Hilkiah the priest, Ahikam the son of Shaphan, Achbor the son of Micaiah, Shaphan the scribe, and Asaiah the king’s servant, saying, “Go inquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found; for great is the LORD’s wrath that is kindled against us, because our fathers have not listened to the words of this book, to do according to all that which is written concerning us.” So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah go to Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe, and they talk with her. The text says, “now she lived in Jerusalem in the second quarter”, which WEB sets in brackets. The Korean Revised Version tells the fathers’ not listening before the wrath (22:13), and reads 할하스의 손자 디과의 아들 예복을 주관하는 살룸의 아내 (the wife of Shallum who kept the wardrobe, the son of Tikvah, the grandson of Harhas), making Shallum the keeper of the wardrobe, where WEB sets “keeper of the wardrobe” after the name of Harhas.
- Huldah gives the LORD’s word for the man who sent them to her
Huldah says to them, “The LORD the God of Israel says, ‘Tell the man who sent you to me, “The LORD says, ‘Behold, I will bring evil on this place and on its inhabitants, even all the words of the book which the king of Judah has read. Because they have forsaken me and have burned incense to other gods, that they might provoke me to anger with all the work of their hands, therefore my wrath shall be kindled against this place, and it will not be quenched.’”’” At 22:15 WEB says “She”, where the Korean Revised Version names Huldah (훌다가). WEB closes only the inner word at 22:17 and leaves the word of the LORD the God of Israel open to 22:20; the Korean Revised Version closes it at 22:17 (하라 하셨느니라). At 22:17 it reads 이는 이 백성이 나를 버리고, naming 이 백성 (this people) where WEB reads “Because they have forsaken me”.
- The words go on with the LORD’s word for the king of Judah who sent them to inquire of the LORD, and the message is brought back to the king
the words go on, “But to the king of Judah, who sent you to inquire of the LORD, tell him, ‘The LORD the God of Israel says, “Concerning the words which you have heard, because your heart was tender, and you humbled yourself before the LORD when you heard what I spoke against this place and against its inhabitants, that they should become a desolation and a curse, and have torn your clothes and wept before me, I also have heard you,” says the LORD. “Therefore behold, I will gather you to your fathers, and you will be gathered to your grave in peace. Your eyes will not see all the evil which I will bring on this place.”’” So they bring this message back to the king. These verses do not name the one who speaks. In WEB the charge “But to the king of Judah, who sent you to inquire of the LORD, tell him” stands inside a word of the LORD the God of Israel opened before 22:18, which closes only at 22:20; the Korean Revised Version gives that charge as the speaker’s own (유다 왕에게는 너희가 이렇게 고하라, tell the king of Judah thus) and opens the LORD’s word again after it, closing it at 22:20 (하셨느니라). It reads 사자들이 (the messengers) at 22:20, where WEB says “they”.
- The king reads all the words of the book of the covenant in the LORD’s house and makes a covenant before the LORD
the king sends, and they gather to him all the elders of Judah and of Jerusalem. The king goes up to the LORD’s house, and all the men of Judah and all the inhabitants of Jerusalem with him, with the priests, the prophets, and all the people, both small and great; and he reads in their hearing all the words of the book of the covenant which was found in the LORD’s house. The text says, “The king stood by the pillar and made a covenant before the LORD to walk after the LORD and to keep his commandments, his testimonies, and his statutes with all his heart and all his soul, to confirm the words of this covenant that were written in this book; and all the people agreed to the covenant.” The Korean Revised Version has the king send and gather the elders to himself (23:1), names no one who goes up (23:2), reads 대 위에 서서 where WEB reads “stood by the pillar”, and puts 마음을 다하고 성품을 다하여, with all the heart and all the soul, before the commandments (23:3).
- The king commands the vessels made for Baal to be brought out and burns them in the fields of the Kidron, and burns the Asherah at the brook Kidron
the king commands Hilkiah the high priest, and the priests of the second order, and the keepers of the threshold, to bring out of the LORD’s temple all the vessels that were made for Baal, for the Asherah, and for all the army of the sky; and he burns them outside of Jerusalem in the fields of the Kidron, and carries their ashes to Bethel. He gets rid of the idolatrous priests whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah and in the places around Jerusalem; those also who burned incense to Baal, to the sun, to the moon, to the planets, and to all the army of the sky. He brings out the Asherah from the LORD’s house, outside of Jerusalem, to the brook Kidron, and burns it at the brook Kidron, and beats it to dust, and casts its dust on the graves of the common people. He breaks down the houses of the male shrine prostitutes that were in the LORD’s house, where the women wove hangings for the Asherah. At 23:4 the Korean Revised Version has the king command them to bring the vessels out, burn them and carry the ashes to Bethel (명하여 … 불사르고 그 재를 벧엘로 가져가게 하고), where WEB has the king burn them and carry the ashes; it names no one at 23:5–7, and reads 열두 궁성 where WEB reads “the planets” (23:5).
- The high places defiled from Geba to Beersheba, and the high places of the gates broken down
the text says, “He brought all the priests out of the cities of Judah, and defiled the high places where the priests had burned incense, from Geba to Beersheba; and he broke down the high places of the gates that were at the entrance of the gate of Joshua the governor of the city, which were on a man’s left hand at the gate of the city. Nevertheless the priests of the high places didn’t come up to the LORD’s altar in Jerusalem, but they ate unleavened bread among their brothers.” The Korean Revised Version gives 23:8 no subject, where WEB reads “He”.
- The king defiles Topheth in the valley of the children of Hinnom, and breaks down the altars and casts their dust into the brook Kidron
the king defiles Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech. He takes away the horses that the kings of Judah had dedicated to the sun, at the entrance of the LORD’s house, by the room of Nathan Melech the officer who was in the court; and he burns the chariots of the sun with fire. The king breaks down the altars that were on the roof of the upper room of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the LORD’s house, and beats them down from there, and casts their dust into the brook Kidron. The king defiles the high places that were before Jerusalem, which were on the right hand of the mountain of corruption, which Solomon the king of Israel had built for Ashtoreth the abomination of the Sidonians, and for Chemosh the abomination of Moab, and for Milcom the abomination of the children of Ammon. He breaks in pieces the pillars, cuts down the Asherah poles, and fills their places with men’s bones. WEB reads “He” at 23:10 and 23:14, where the Korean Revised Version names the king (왕이); the Korean names no one at 23:11 and 23:13, where WEB reads “He” and “The king”. It reads 그 자녀를 for “his son or his daughter” (23:10), 시종 나단멜렉의 집 곁에 for “by the room of Nathan Melech the officer who was in the court” (23:11), 멸망산 for “the mountain of corruption”, and 모압 사람의 가증한 그모스, Chemosh the abomination of the Moabites, for “Chemosh the abomination of Moab” (23:13).
- The king breaks down the altar and the high place at Bethel, and burns on the altar the bones taken out of the tombs
the text says, “Moreover the altar that was at Bethel and the high place which Jeroboam the son of Nebat, who made Israel to sin, had made, even that altar and the high place he broke down; and he burned the high place and beat it to dust, and burned the Asherah.” As Josiah turns himself, he spies the tombs that were there in the mountain; and he sends, and takes the bones out of the tombs, and burns them on the altar, and defiles it, “according to the LORD’s word which the man of God proclaimed, who proclaimed these things.” Then he says, “What monument is that which I see?” The men of the city tell him, “It is the tomb of the man of God who came from Judah and proclaimed these things that you have done against the altar of Bethel.” He says, “Let him be! Let no one move his bones.” So they let his bones alone, with the bones of the prophet who came out of Samaria. The Korean Revised Version names the king (왕이) at 23:15, where WEB reads “he”, and Josiah at 23:17 (요시야가 이르되), where WEB reads “Then he said”; it names no one who speaks at 23:18 (가로되), where WEB reads “He said”. These verses do not name the man of God or the prophet who came out of Samaria.
- Josiah takes away the high places in the cities of Samaria and returns to Jerusalem
all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke the LORD to anger, Josiah takes away, and does to them according to all the acts that he had done in Bethel. He kills all the priests of the high places that were there, on the altars, and burns men’s bones on them; and he returns to Jerusalem. The Korean Revised Version gives 23:20 no subject, where WEB reads “He”, and reads 단 위에서, with no plural mark, where WEB reads “on the altars”.
- The Passover kept to the LORD in Jerusalem in the eighteenth year of King Josiah
the king commands all the people, saying, “Keep the Passover to the LORD your God, as it is written in this book of the covenant.” The text says, “Surely there was not kept such a Passover from the days of the judges who judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah; but in the eighteenth year of King Josiah, this Passover was kept to the LORD in Jerusalem.”
- Josiah removes those who had familiar spirits and the idols, and the LORD says that he will also remove Judah
Josiah removes those who had familiar spirits, the wizards, and the teraphim, and the idols, and all the abominations that were seen in the land of Judah and in Jerusalem, “that he might confirm the words of the law which were written in the book that Hilkiah the priest found in the LORD’s house.” The text says, “There was no king like him before him, who turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; and there was none like him who arose after him. Notwithstanding, the LORD didn’t turn from the fierceness of his great wrath, with which his anger burned against Judah, because of all the provocation with which Manasseh had provoked him.” The LORD says, “I will also remove Judah out of my sight, as I have removed Israel; and I will cast off this city which I have chosen, even Jerusalem, and the house of which I said, ‘My name shall be there.’” The Korean Revised Version calls Hilkiah 대제사장, the high priest, where WEB reads “Hilkiah the priest” (23:24), and names Josiah twice at 23:25 (요시야와 같이 … 요시야 전에도), where WEB reads “him”.
- Pharaoh Necoh kills Josiah at Megiddo, and the people of the land anoint Jehoahaz and make him king
the text says, “Now the rest of the acts of Josiah, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?” In Josiah’s days (WEB “In his days”) Pharaoh Necoh king of Egypt goes up against the king of Assyria to the river Euphrates; and King Josiah goes against him, but Pharaoh Necoh kills him at Megiddo when he sees him. The text says, “His servants carried him dead in a chariot from Megiddo, brought him to Jerusalem, and buried him in his own tomb. The people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s place.” The Korean Revised Version names Josiah where WEB reads “In his days” and “killed him” (요시야 당시에 … 요시야를), and names Pharaoh Necoh once (애굽 왕 바로느고가 … 애굽 왕이), where WEB names him twice (23:29).
- Jehoahaz reigns three months in Jerusalem, and Pharaoh Necoh puts him in bonds at Riblah in the land of Hamath
the text says, “Jehoahaz was twenty-three years old when he began to reign; and he reigned three months in Jerusalem. His mother’s name was Hamutal the daughter of Jeremiah of Libnah. He did that which was evil in the LORD’s sight, according to all that his fathers had done.” Pharaoh Necoh puts him in bonds at Riblah in the land of Hamath, that he might not reign in Jerusalem; and puts the land to a tribute of one hundred talents of silver and a talent of gold. The Korean Revised Version names Jehoahaz at 23:32, where WEB reads “He”, reads 벌금 for “tribute” (23:33), and writes the one name 립나 both in 립나 예레미야, where WEB reads “Jeremiah of Libnah” (23:31), and in 하맛 땅 립나, where WEB reads “Riblah in the land of Hamath” (23:33).
- Pharaoh Necoh makes Eliakim king and changes his name to Jehoiakim, and takes Jehoahaz away to Egypt
Pharaoh Necoh makes Eliakim the son of Josiah king in the place of Josiah his father, and changes his name to Jehoiakim; but he takes Jehoahaz away, and he comes to Egypt and dies there. Jehoiakim gives the silver and the gold to Pharaoh; but he taxes the land to give the money according to the commandment of Pharaoh. He exacts the silver and the gold of the people of the land, from everyone according to his assessment, to give it to Pharaoh Necoh. The Korean Revised Version has Jehoahaz taken to Egypt with no one named who takes him (여호아하스는 애굽으로 잡아갔더니 저가 거기서 죽으니라, 23:34), and names Pharaoh Necoh in the commandment (바로느고의 명령대로), where WEB reads “the commandment of Pharaoh” (23:35).
- Jehoiakim reigns eleven years in Jerusalem and does evil in the LORD’s sight
the text says, “Jehoiakim was twenty-five years old when he began to reign, and he reigned eleven years in Jerusalem. His mother’s name was Zebidah the daughter of Pedaiah of Rumah. He did that which was evil in the LORD’s sight, according to all that his fathers had done.” The Korean Revised Version names Jehoiakim at 23:37, where WEB reads “He”.
- Jehoiakim rebels against Nebuchadnezzar king of Babylon, and the LORD sends bands against Judah to destroy it
in Jehoiakim’s days (WEB “In his days”) Nebuchadnezzar king of Babylon comes up, and Jehoiakim becomes his servant for three years. Then he turns and rebels against him. The LORD sends against Jehoiakim (WEB “against him”) bands of the Chaldeans, bands of the Syrians, bands of the Moabites, and bands of the children of Ammon, and sends them against Judah to destroy it, according to the LORD’s word which he spoke by his servants the prophets. The text says, “Surely at the commandment of the LORD this came on Judah, to remove them out of his sight for the sins of Manasseh, according to all that he did, and also for the innocent blood that he shed; for he filled Jerusalem with innocent blood, and the LORD would not pardon.” The Korean Revised Version names Jehoiakim where WEB reads “In his days” and “against him” (여호야김 시대에; 여호야김에게로), puts the word of the LORD by his servants the prophets first in 24:2, and names the bands by lands (갈대아의 부대와 아람의 부대와 모압의 부대, the bands of Chaldea, of Aram and of Moab), where WEB names peoples.
- Jehoiakim sleeps with his fathers, and Jehoiachin his son reigns in his place
the text says, “Now the rest of the acts of Jehoiakim, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?” So Jehoiakim sleeps with his fathers, and Jehoiachin his son reigns in his place. The text says, “The king of Egypt didn’t come out of his land any more; for the king of Babylon had taken, from the brook of Egypt to the river Euphrates, all that belonged to the king of Egypt.”
- Jehoiachin reigns in Jerusalem three months and does evil in the LORD’s sight
the text says, “Jehoiachin was eighteen years old when he began to reign, and he reigned in Jerusalem three months. His mother’s name was Nehushta the daughter of Elnathan of Jerusalem. He did that which was evil in the LORD’s sight, according to all that his father had done.” The Korean Revised Version writes the name of Nehushta’s father 엘라단 where WEB writes Elnathan (24:8), and names Jehoiachin at 24:9, where WEB reads “He”.
- The king of Babylon captures Jehoiachin and carries him into captivity from Jerusalem to Babylon
at that time the servants of Nebuchadnezzar king of Babylon come up to Jerusalem, and the city is besieged. Nebuchadnezzar king of Babylon comes to the city while his servants are besieging it, and Jehoiachin the king of Judah goes out to the king of Babylon, he, his mother, his servants, his princes, and his officers; and the king of Babylon captures him in the eighth year of his reign. He carries out from there all the treasures of the LORD’s house and the treasures of the king’s house, and cuts in pieces all the vessels of gold which Solomon king of Israel had made in the LORD’s temple, “as the LORD had said.” He carries away all Jerusalem, and all the princes, and all the mighty men of valor, even ten thousand captives, and all the craftsmen and the smiths. No one remains except the poorest people of the land. He carries away Jehoiachin to Babylon, with the king’s mother, the king’s wives, his officers, and the chief men of the land. He carries them into captivity from Jerusalem to Babylon. The text says, “All the men of might, even seven thousand, and the craftsmen and the smiths one thousand, all of them strong and fit for war, even them the king of Babylon brought captive to Babylon.” The Korean Revised Version has the servants besiege the city (그 성을 에워싸니라), where WEB reads “the city was besieged” (24:10), puts the besieging servants first in 24:11, reads 바벨론 왕 팔년, the eighth year of the king of Babylon, where WEB reads “in the eighth year of his reign” (24:12), and gives 24:16 no subject.
- The king of Babylon makes Mattaniah king and changes his name to Zedekiah, and Zedekiah rebels against the king of Babylon
the king of Babylon makes Mattaniah, Jehoiachin’s father’s brother, king in his place, and changes his name to Zedekiah. The text says, “Zedekiah was twenty-one years old when he began to reign, and he reigned eleven years in Jerusalem. His mother’s name was Hamutal the daughter of Jeremiah of Libnah. He did that which was evil in the LORD’s sight, according to all that Jehoiakim had done. For through the anger of the LORD, this happened in Jerusalem and Judah, until he had cast them out from his presence.” Then Zedekiah rebels against the king of Babylon. The Korean Revised Version spells Hamutal’s father 예레먀 (24:18); it names Zedekiah at 24:19, where WEB reads “He”, and names the LORD as the one who casts them out (여호와께서 … 쫓아내실 때까지), where WEB reads “until he had cast them out” (24:20).
- Nebuchadnezzar king of Babylon comes, he and all his army, against Jerusalem, and encamps against it
the text says, “In the ninth year of his reign, in the tenth month, in the tenth day of the month, Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and encamped against it; and they built forts against it around it. So the city was besieged until the eleventh year of King Zedekiah. On the ninth day of the fourth month, the famine was severe in the city, so that there was no bread for the people of the land.” Where WEB reads “In the ninth year of his reign”, the Korean Revised Version reads 시드기야 구년 (25:1).
- The Chaldean army pursues the king, and they capture him and carry him up to the king of Babylon to Riblah
while the Chaldeans are against the city around it, a breach is made in the city, and all the men of war flee by night by the way of the gate between the two walls, which was by the king’s garden; and the king goes by the way of the Arabah. But the Chaldean army pursues the king, and overtakes him in the plains of Jericho; and all his army is scattered from him. Then they capture the king and carry him up to the king of Babylon to Riblah; and they pass judgment on him. They kill Zedekiah’s sons before his eyes, then put out Zedekiah’s eyes, bind him in fetters, and carry him to Babylon. At 25:4 the Korean Revised Version has all the soldiers go by the way of the Arabah (모든 군사가 … 아라바 길로 가더니), where WEB has the king go that way; it names the Chaldean army (갈대아 군사가), where WEB reads “they” (25:6), and writes 립나 for Riblah.
- Nebuzaradan the captain of the guard burns the LORD’s house, the king’s house, and all the houses of Jerusalem
in the fifth month, on the seventh day of the month, which was the nineteenth year of King Nebuchadnezzar king of Babylon, Nebuzaradan the captain of the guard, a servant of the king of Babylon, comes to Jerusalem. He burns the LORD’s house, the king’s house, and all the houses of Jerusalem. He burns every great house with fire. All the army of the Chaldeans, who were with the captain of the guard, breaks down the walls around Jerusalem. Nebuzaradan the captain of the guard carries away captive the rest of the people who were left in the city and those who had deserted to the king of Babylon, all the rest of the multitude. But the captain of the guard leaves some of the poorest of the land to work the vineyards and fields. The Korean Revised Version puts the year first in 25:8 (바벨론 왕 느부갓네살의 십 구년 오월 칠일에), puts the people first and Nebuzaradan last in 25:11, gives 25:12 no subject, and reads 귀인의 집까지, even the houses of the nobles, where WEB reads “every great house” (25:9).
- The Chaldeans break up the pillars of bronze, the bases and the bronze sea of the LORD’s house, and carry the bronze to Babylon
the Chaldeans break up the pillars of bronze that were in the LORD’s house and the bases and the bronze sea that were in the LORD’s house, and carry the bronze pieces to Babylon. They take away the pots, the shovels, the snuffers, the spoons, and all the vessels of bronze with which they ministered. The captain of the guard takes away the fire pans, the basins, that which was of gold, for gold, and that which was of silver, for silver. The text says, “The two pillars, the one sea, and the bases, which Solomon had made for the LORD’s house, the bronze of all these vessels was not weighed. The height of the one pillar was eighteen cubits, and a capital of bronze was on it. The height of the capital was three cubits, with network and pomegranates on the capital around it, all of bronze; and the second pillar with its network was like these.” The Korean Revised Version counts two pillars at 25:13 (두 놋기둥), and at 25:16 has a verb, took (취하였는데, with no subject), where WEB has none.
- The king of Babylon puts to death at Riblah in the land of Hamath Seraiah the chief priest and Zephaniah the second priest, whom Nebuzaradan the captain of the guard took
the captain of the guard takes Seraiah the chief priest, Zephaniah the second priest, and the three keepers of the threshold; and out of the city he takes an officer who was set over the men of war; and five men of those who saw the king’s face, who were found in the city; and the scribe, the captain of the army, who mustered the people of the land, and sixty men of the people of the land who were found in the city. Nebuzaradan the captain of the guard takes them, and brings them to the king of Babylon to Riblah. The king of Babylon attacks them and puts them to death at Riblah in the land of Hamath. The text says, “So Judah was carried away captive out of his land.” The Korean Revised Version reads 국민을 초모하는 장관의 서기관 하나, one scribe of the captain who mustered the people of the land, where WEB reads “the scribe, the captain of the army, who mustered the people of the land”, and 왕의 시종 다섯 사람, five of the king’s attendants, where WEB reads “five men of those who saw the king’s face” (25:19); it gives 25:19 no subject, and writes 립나 for Riblah (25:20–21).
- The king of Babylon makes Gedaliah governor, and Ishmael the son of Nethaniah strikes Gedaliah so that he dies
as for the people who were left in the land of Judah whom Nebuchadnezzar king of Babylon had left, even over them he makes Gedaliah the son of Ahikam, the son of Shaphan, governor. When all the captains of the forces, they and their men, hear that the king of Babylon had made Gedaliah governor, they come to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, Johanan the son of Kareah, Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of the Maacathite, they and their men. Gedaliah swears to them and to their men, and says to them, “Don’t be afraid because of the servants of the Chaldeans. Dwell in the land and serve the king of Babylon, and it will be well with you.” But in the seventh month, Ishmael the son of Nethaniah, the son of Elishama, of the royal offspring comes, and ten men with him, and strikes Gedaliah so that he dies, with the Jews and the Chaldeans that were with him at Mizpah. All the people, both small and great, and the captains of the forces arise and come to Egypt; for they were afraid of the Chaldeans. The Korean Revised Version names the king (왕이) where WEB reads “he” (25:22), and places 왕족, of the royal family, before Elishama’s name (왕족 엘리사마의 손자 느다니야의 아들 이스마엘), where WEB’s “of the royal offspring” can be read of Elishama or of Ishmael (25:25).
- Jehoiachin king of Judah released out of prison in the year that Evilmerodach king of Babylon began to reign
in the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month, Evilmerodach king of Babylon, in the year that he began to reign, releases Jehoiachin king of Judah out of prison, and he speaks kindly to him and sets his throne above the throne of the kings who were with him in Babylon, and changes his prison garments. Jehoiachin eats bread before him continually all the days of his life; and for his allowance, there is a continual allowance given him from the king, every day a portion, all the days of his life. The Korean Revised Version names Evilmerodach only in the date (바벨론 왕 에윌므로닥의 즉위한 원년, the first year that Evilmerodach king of Babylon began to reign) and gives the release no subject (25:27–29); it reads 그 머리를 들게 하고, lifted up his head, beside the release (25:27), and reads 항상 왕의 앞에서 먹게 하였고, had him eat before the king always, where WEB reads “Jehoiachin ate bread before him continually” (25:29).
1 Chronicles
- The names from Adam to Japheth, one after another
the text runs the names “Adam, Seth, Enosh, Kenan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah, Shem, Ham, and Japheth” one after another, and does not say which of them is whose son. WEB has Lamech at the end of 1:3; the Korean Revised Version has him (라멕) at the head of 1:4.
- The sons of Japheth, of Gomer, and of Javan
the text says, “The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. The sons of Gomer: Ashkenaz, Diphath, and Togarmah. The sons of Javan: Elishah, Tarshish, Kittim, and Rodanim.” The Korean Revised Version writes Rodanim 도다님 (1:7).
- The sons of Ham and of Cush; Cush’s son Nimrod; and those whom Mizraim and Canaan became the father of
the text says, “The sons of Ham: Cush, Mizraim, Put, and Canaan. The sons of Cush: Seba, Havilah, Sabta, Raama, Sabteca. The sons of Raamah: Sheba and Dedan. Cush became the father of Nimrod. He began to be a mighty one on the earth. Mizraim became the father of Ludim, Anamim, Lehabim, Naphtuhim, Pathrusim, Casluhim where the Philistines came from, and Caphtorim. Canaan became the father of Sidon his firstborn, Heth, the Jebusite, the Amorite, the Girgashite, the Hivite, the Arkite, the Sinite, the Arvadite, the Zemarite, and the Hamathite.” WEB sets “where the Philistines came from” in parentheses after Casluhim (1:12); the Korean Revised Version says it after the names (블레셋 족속은 가슬루힘에게서 나왔으며, the Philistines came from Casluhim). The Korean Revised Version writes Sabta 삽다 and both Raama and Raamah 라아마 (1:9), and reads 1:10 세상에 처음 영걸한 자며, the first mighty one in the world.
- The sons of Shem; Peleg and Joktan, born to Eber; the sons of Joktan
the text says, “The sons of Shem: Elam, Asshur, Arpachshad, Lud, Aram, Uz, Hul, Gether, and Meshech. Arpachshad became the father of Shelah, and Shelah became the father of Eber. To Eber were born two sons: the name of the one was Peleg, for in his days the earth was divided; and his brother’s name was Joktan.” 1:20–23 name the sons Joktan became the father of, and close, “All these were the sons of Joktan.” The Korean Revised Version reads 그 때에 (at that time) where WEB reads “in his days” (1:19), and closes 1:23 with 욕단의 아들들은 이러하니라 (the sons of Joktan are these).
- The names from Shem to Abram, also called Abraham, one after another
the text runs the names “Shem, Arpachshad, Shelah, Eber, Peleg, Reu, Serug, Nahor, Terah, Abram also called Abraham” one after another, and does not say which of them is whose son. WEB sets “also called Abraham” in parentheses (1:27); the Korean Revised Version reads 아브람 곧 아브라함, Abram, that is, Abraham.
- The sons of Abraham, Isaac and Ishmael, and the sons of Ishmael
the text says, “The sons of Abraham: Isaac and Ishmael.” It goes on, “These are their generations: the firstborn of Ishmael, Nebaioth; then Kedar, Adbeel, Mibsam,” names the rest of the sons of Ishmael, and closes, “These are the sons of Ishmael.” The Korean Revised Version opens 1:29 with 이스마엘의 세계는 이러하니 (the generations of Ishmael are these).
- The sons of Keturah, Abraham’s concubine
the text says, “The sons of Keturah, Abraham’s concubine: she bore Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. The sons of Jokshan: Sheba and Dedan. The sons of Midian: Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the sons of Keturah.”
- The sons of Isaac, Esau and Israel; the sons of Esau, of Eliphaz, and of Reuel
the text says, “Abraham became the father of Isaac. The sons of Isaac: Esau and Israel.” It names the sons of Esau, of Eliphaz, and of Reuel; 1:36 reads, “The sons of Eliphaz: Teman, Omar, Zephi, Gatam, Kenaz, Timna, and Amalek.”
- The sons of Seir, their sons, and Timna, Lotan’s sister
the text says, “The sons of Seir: Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan,” and names the sons of each of them in turn; 1:39 reads, “The sons of Lotan: Hori and Homam; and Timna was Lotan’s sister.”
- The kings who reigned in the land of Edom
the text says, “Now these are the kings who reigned in the land of Edom, before any king reigned over the children of Israel: Bela the son of Beor; and the name of his city was Dinhabah. Bela died, and Jobab the son of Zerah of Bozrah reigned in his place. Jobab died, and Husham of the land of the Temanites reigned in his place. Husham died, and Hadad the son of Bedad, who struck Midian in the field of Moab, reigned in his place; and the name of his city was Avith. Hadad died, and Samlah of Masrekah reigned in his place. Samlah died, and Shaul of Rehoboth by the River reigned in his place. Shaul died, and Baal Hanan the son of Achbor reigned in his place. Baal Hanan died, and Hadad reigned in his place; and the name of his city was Pai. His wife’s name was Mehetabel, the daughter of Matred, the daughter of Mezahab.” The Korean Revised Version sets the clause 이스라엘 자손을 치리하는 왕이 있기 전에 (before there was a king ruling the children of Israel) first at 1:43, and calls Mehetabel 메사합의 손녀, the granddaughter of Mezahab (1:50).
- The death of Hadad and the chiefs of Edom
the text says, “Then Hadad died. The chiefs of Edom were:” It names them from chief Timna to chief Iram, and closes, “These are the chiefs of Edom.” The text gives no number of the chiefs. The Korean Revised Version makes 1:51 one sentence (하닷이 죽은 후에 에돔의 족장이 이러하니, after Hadad died, the chiefs of Edom were these).
- The sons of Israel, from Reuben to Asher
the text says, “These are the sons of Israel: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Dan, Joseph, Benjamin, Naphtali, Gad, and Asher.”
- The LORD kills Er, Judah’s firstborn, and Tamar bears Perez and Zerah
the text says, “The sons of Judah: Er, Onan, and Shelah, which three were born to him of Shua’s daughter the Canaanitess. Er, Judah’s firstborn, was wicked in the LORD’s sight; and he killed him. Tamar his daughter-in-law bore him Perez and Zerah. All the sons of Judah were five.” The Korean Revised Version names the LORD as the one who killed Er (여호와께서 죽이셨고, the LORD killed him), where WEB reads “he killed him”; it reads 가나안 사람 수아의 딸, setting 가나안 사람 (the Canaanite) before Shua’s name, and names Judah at 2:4 where WEB says “his” and “him” (유다의 며느리 다말이 유다로 말미암아, Tamar, Judah’s daughter-in-law, by Judah).
- The sons of Perez and of Zerah, and Achar the troubler of Israel
the text says, “The sons of Perez: Hezron and Hamul. The sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara—five of them in all. The son of Carmi: Achar, the troubler of Israel, who committed a trespass in the devoted thing. The son of Ethan: Azariah.” The text does not name Carmi’s father. At 2:7 the Korean Revised Version reads 저는 마땅히 멸할 물건으로 인하여 이스라엘을 괴롭게 한 자며, he was one who troubled Israel because of the thing that should be destroyed.
- The sons born to Hezron, and Ram to Jesse
the text says, “The sons also of Hezron, who were born to him: Jerahmeel, Ram, and Chelubai. Ram became the father of Amminadab, and Amminadab became the father of Nahshon, prince of the children of Judah; and Nahshon became the father of Salma, and Salma became the father of Boaz, and Boaz became the father of Obed, and Obed became the father of Jesse”. In both editions the sentence goes on at 2:13.
- Jesse’s sons from his firstborn Eliab to David the seventh, and their sisters Zeruiah and Abigail
the text says, “Jesse became the father of his firstborn Eliab, Abinadab the second, Shimea the third, Nethanel the fourth, Raddai the fifth, Ozem the sixth, and David the seventh; and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three. Abigail bore Amasa; and the father of Amasa was Jether the Ishmaelite.” The text gives no total of Jesse’s sons. The Korean Revised Version writes Shimea’s name 시므아 and Abigail’s 아비가일, and calls the sons of Zeruiah 삼형제, three brothers.
- The sons Caleb the son of Hezron had by Azubah and by Jerioth, and Hur, whom Ephrath bore him
the text says, “Caleb the son of Hezron became the father of children by Azubah his wife, and by Jerioth; and these were her sons: Jesher, Shobab, and Ardon. Azubah died, and Caleb married Ephrath, who bore him Hur. Hur became the father of Uri, and Uri became the father of Bezalel.” The Korean Revised Version reads 2:18 그 아내 아수바와 여리옷에게서 아들을 낳았으니 그 낳은 아들은 (he begot sons by his wife Azubah and Jerioth; the sons he begot were), without saying which of the two bore the three, where WEB calls them “her sons”.
- Hezron takes Machir’s daughter as wife at sixty years old, and dies in Caleb Ephrathah
the text says, “Afterward Hezron went in to the daughter of Machir the father of Gilead, whom he took as wife when he was sixty years old; and she bore him Segub. Segub became the father of Jair, who had twenty-three cities in the land of Gilead. Geshur and Aram took the towns of Jair from them, with Kenath, and its villages, even sixty cities. All these were the sons of Machir the father of Gilead. After Hezron died in Caleb Ephrathah, Abijah, Hezron’s wife, bore him Ashhur the father of Tekoa.” The Korean Revised Version gives 2:21 in another order (그 후에 헤스론이 육십세에 길르앗의 아비 마길의 딸에게 장가들어 동침하였더니, afterward Hezron at sixty years old married the daughter of Machir the father of Gilead and lay with her), and says at 2:24 that Abijah bore Ashhur 그로 말미암아, by him.
- The sons of Jerahmeel the firstborn of Hezron
the text opens, “The sons of Jerahmeel the firstborn of Hezron were Ram the firstborn, Bunah, Oren, Ozem, and Ahijah,” and 2:26 says, “Jerahmeel had another wife, whose name was Atarah. She was the mother of Onam.” It goes on with the sons of Ram, Onam, Shammai, Nadab, Appaim, Ishi, Sheshan, Jada and Jonathan: 2:29 says, “The name of the wife of Abishur was Abihail; and she bore him Ahban and Molid,” 2:30 “but Seled died without children,” 2:31 “The son of Sheshan: Ahlai,” and 2:32 “and Jether died without children”; and 2:33 closes, “These were the sons of Jerahmeel.”
- Sheshan gives his daughter to Jarha, his Egyptian servant, as wife
the text says, “Now Sheshan had no sons, but only daughters. Sheshan had a servant, an Egyptian, whose name was Jarha. Sheshan gave his daughter to Jarha his servant as wife; and she bore him Attai,” and 2:36–41 name the line from Attai to Elishama, from “Attai became the father of Nathan” to “Jekamiah became the father of Elishama”. The Korean Revised Version names Sheshan once, at 2:34, where WEB names him twice at 2:34 and once more at 2:35.
- The sons of Caleb the brother of Jerahmeel, and Caleb’s concubines Ephah and Maacah
the text opens, “The sons of Caleb the brother of Jerahmeel were Mesha his firstborn, who was the father of Ziph, and the sons of Mareshah the father of Hebron,” and 2:43–45 name the sons of Hebron, of Shema, of Rekem and of Shammai, with “Raham, the father of Jorkeam” and “Maon was the father of Beth Zur”. 2:46 says, “Ephah, Caleb’s concubine, bore Haran, Moza, and Gazez; and Haran became the father of Gazez”; 2:47 names the sons of Jahdai; and 2:48–49 say, “Maacah, Caleb’s concubine, bore Sheber and Tirhanah. She bore also Shaaph the father of Madmannah, Sheva the father of Machbena and the father of Gibea; and the daughter of Caleb was Achsah.” The text does not say whose son Jahdai is. The Korean Revised Version reads 2:42 그 아들은 마레사니 헤브론의 아비며 (his son was Mareshah, the father of Hebron), writes Jothan’s name 요단 (2:47), and has no subject of its own at 2:49 (또 맛만나의 아비 사압을 낳았고, and bore also Shaaph the father of Madmannah).
- Shobal the father of Kiriath Jearim, the sons of Salma, and the families of scribes who lived at Jabez
the text says, “These were the sons of Caleb, the son of Hur, the firstborn of Ephrathah: Shobal the father of Kiriath Jearim, Salma the father of Bethlehem, and Hareph the father of Beth Gader”; 2:52–54 name the sons of Shobal, the families of Kiriath Jearim and the sons of Salma; and 2:55 ends, “The families of scribes who lived at Jabez: the Tirathites, the Shimeathites, and the Sucathites. These are the Kenites who came from Hammath, the father of the house of Rechab.” The Korean Revised Version reads 2:50 갈렙의 자손 곧 에브라다의 맏아들 훌의 아들은 이러하니 (these were the descendants of Caleb, that is, the sons of Hur the firstborn of Ephrathah) and 2:52 하로에와 므누홋 사람의 절반 (Haroeh and half of the Menuhoth); it writes 소라 both for the Zorathites (2:53) and for the Zorites (2:54), and Atroth Beth Joab as one word, 아다롯벳요압.
- The six sons born to David in Hebron, and the years David reigned
the text says, “Now these were the sons of David, who were born to him in Hebron: the firstborn, Amnon, of Ahinoam the Jezreelitess; the second, Daniel, of Abigail the Carmelitess; the third, Absalom the son of Maacah the daughter of Talmai king of Geshur; the fourth, Adonijah the son of Haggith; the fifth, Shephatiah of Abital; the sixth, Ithream by Eglah his wife: six were born to him in Hebron; and he reigned there seven years and six months. He reigned thirty-three years in Jerusalem”. The Korean Revised Version writes Amnon’s name 압논, and names David at 3:3 (다윗의 아내 에글라, Eglah the wife of David) and at 3:4 (다윗이 거기서 칠년 육개월을 치리하였고, David reigned there seven years and six months), where WEB reads “his wife” and “he”.
- The sons born to David in Jerusalem, and Tamar their sister
the text says of David, “and these were born to him in Jerusalem: Shimea, Shobab, Nathan, and Solomon, four, by Bathshua the daughter of Ammiel; and Ibhar, Elishama, Eliphelet, Nogah, Nepheg, Japhia, Elishama, Eliada, and Eliphelet, nine. All these were the sons of David, in addition to the sons of the concubines; and Tamar was their sister.” The Korean Revised Version names Tamar their sister before the sons of the concubines (저희의 누이는 다말이며 이 외에 또 첩의 아들이 있었더라, their sister was Tamar, and besides these there were also the sons of the concubines).
- Solomon’s son Rehoboam and his son after him to Josiah, and the sons of Josiah and of Jehoiakim
the text says, “Solomon’s son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son, Joram his son, Ahaziah his son, Joash his son, Amaziah his son, Azariah his son, Jotham his son, Ahaz his son, Hezekiah his son, Manasseh his son, Amon his son, and Josiah his son. The sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, and the fourth Shallum. The sons of Jehoiakim: Jeconiah his son, and Zedekiah his son.”
- The sons of Jeconiah, the captive, down to the seven sons of Elioenai
the text opens, “The sons of Jeconiah, the captive: Shealtiel his son,” and names the sons of Jeconiah to Nedabiah (3:17–18). 3:19 goes on, “The sons of Pedaiah: Zerubbabel and Shimei. The sons of Zerubbabel: Meshullam and Hananiah; and Shelomith was their sister;” 3:20, “and Hashubah, Ohel, Berechiah, Hasadiah, and Jushab Hesed, five”; and 3:21, “The sons of Hananiah: Pelatiah and Jeshaiah; the sons of Rephaiah, the sons of Arnan, the sons of Obadiah, the sons of Shecaniah.” 3:22–24 name Shemaiah the son of Shecaniah and the sons of Shemaiah, “six”, the sons of Neariah, “three”, and the sons of Elioenai, “seven”. The Korean Revised Version writes Jushab Hesed as one word, 유삽헤셋, and reads 3:21 르바야의 아들 아르난의 아들들 (word for word, Rephaiah’s son Arnan’s sons: the sons of Arnan the son of Rephaiah) where WEB reads “the sons of Rephaiah, the sons of Arnan”.
- The sons of Judah, and the sons of Hur, the firstborn of Ephrathah
the text says, “The sons of Judah: Perez, Hezron, Carmi, Hur, and Shobal. Reaiah the son of Shobal became the father of Jahath; and Jahath became the father of Ahumai and Lahad. These are the families of the Zorathites. These were the sons of the father of Etam: Jezreel, Ishma, and Idbash. The name of their sister was Hazzelelponi. Penuel was the father of Gedor and Ezer the father of Hushah. These are the sons of Hur, the firstborn of Ephrathah, the father of Bethlehem.” The Korean Revised Version runs 4:3 on into 4:4, naming Penuel the father of Gedor and Ezer the father of Hushah in the same run as the children of the father of Etam (에담 조상의 자손들은 … 저희의 매제 하술렐보니와 그돌의 아비 브누엘과 후사의 아비 에셀이니), and sets 베들레헴의 아비 (the father of Bethlehem) before 에브라다의 맏아들 훌 (Hur, the firstborn of Ephrathah).
- The sons of Helah and Naarah, the two wives of Ashhur
the text says, “Ashhur the father of Tekoa had two wives, Helah and Naarah. Naarah bore him Ahuzzam, Hepher, Temeni, and Haahashtari. These were the sons of Naarah. The sons of Helah were Zereth, Izhar, and Ethnan. Hakkoz became the father of Anub, Zobebah, and the families of Aharhel the son of Harum.” The Korean Revised Version writes the name at 4:8 고스, where WEB reads Hakkoz.
- Jabez, more honorable than his brothers, calls on the God of Israel, and God grants his request
the text says, “Jabez was more honorable than his brothers. His mother named him Jabez, saying, ‘Because I bore him with sorrow.’” Jabez calls on the God of Israel, saying, “Oh that you would bless me indeed, and enlarge my border! May your hand be with me, and may you keep me from evil, that I may not cause pain!” The text says, “God granted him that which he requested.” The Korean Revised Version gives the mother’s words as reported speech (이는 내가 수고로이 낳았다 함이었더라, for she said, I bore him with toil), and words the prayer 주의 손으로 나를 도우사 (help me with your hand) and 나로 환난을 벗어나 근심이 없게 하옵소서 (let me escape trouble and be without grief).
- Chelub the brother of Shuhah, and the men of Recah
the text says, “Chelub the brother of Shuhah became the father of Mehir, who was the father of Eshton. Eshton became the father of Beth Rapha, Paseah, and Tehinnah the father of Ir Nahash. These are the men of Recah.” The Korean Revised Version calls Chelub 수하의 형, the elder brother of Shuhah.
- The sons of Kenaz, and the sons of Caleb the son of Jephunneh
the text says, “The sons of Kenaz: Othniel and Seraiah. The sons of Othniel: Hathath. Meonothai became the father of Ophrah: and Seraiah became the father of Joab the father of Ge Harashim, for they were craftsmen. The sons of Caleb the son of Jephunneh: Iru, Elah, and Naam. The son of Elah: Kenaz.” The Korean Revised Version writes Hathath’s name 하닷, and reads 4:15 엘라의 자손과 그나스요 (word for word, Elah’s descendants and Kenaz) where WEB reads “The son of Elah: Kenaz”.
- The sons of Jehallelel and of Ezrah, and Bithiah the daughter of Pharaoh, whom Mered took
the text says, “The sons of Jehallelel: Ziph, Ziphah, Tiria, and Asarel. The sons of Ezrah: Jether, Mered, Epher, and Jalon; and Mered’s wife bore Miriam, Shammai, and Ishbah the father of Eshtemoa. His wife the Jewess bore Jered the father of Gedor, Heber the father of Soco, and Jekuthiel the father of Zanoah. These are the sons of Bithiah the daughter of Pharaoh, whom Mered took. The sons of the wife of Hodiah, the sister of Naham, were the fathers of Keilah the Garmite and Eshtemoa the Maacathite. The sons of Shimon: Amnon, Rinnah, Ben Hanan, and Tilon. The sons of Ishi: Zoheth, and Ben Zoheth.” The Korean Revised Version reads 4:17 메렛은 미리암과 삼매와 에스드모아의 조상 이스바를 낳았으니 (Mered begot Miriam, Shammai and Ishbah the father of Eshtemoa) and opens 4:18 with 이는 메렛의 취한 바로의 딸 비디아의 아들들이며 (these are the sons of Bithiah the daughter of Pharaoh, whom Mered took), before the sons of 그 아내 여후디야 (his wife 여후디야), where WEB reads “His wife the Jewess”; at 4:19 it reads 가미 사람 그일라의 아비와 마아가 사람 에스드모아며 (the father of Keilah the Garmite, and Eshtemoa the Maacathite), where WEB reads “the fathers of Keilah the Garmite and Eshtemoa the Maacathite”.
- The sons of Shelah the son of Judah, and the potters who lived with the king
the text says, “The sons of Shelah the son of Judah: Er the father of Lecah, Laadah the father of Mareshah, and the families of the house of those who worked fine linen, of the house of Ashbea; and Jokim, and the men of Cozeba, and Joash, and Saraph, who had dominion in Moab, and Jashubilehem. These records are ancient. These were the potters, and the inhabitants of Netaim and Gederah; they lived there with the king for his work.” Neither edition names the king. The Korean Revised Version has no names at 4:23 where WEB reads “Netaim and Gederah”: it reads 옹기장이가 되어 수풀과 산울 가운데 거하는 자로서 (who became potters and lived among plants and hedges); and it reads 4:22 이는 다 옛 기록에 의지한 것이라 (all these rest on old records).
- The sons of Simeon, and Shaul’s line to Shimei
the text says, “The sons of Simeon: Nemuel, Jamin, Jarib, Zerah, Shaul; Shallum his son, Mibsam his son, and Mishma his son. The sons of Mishma: Hammuel his son, Zaccur his son, Shimei his son. Shimei had sixteen sons and six daughters; but his brothers didn’t have many children, and all their family didn’t multiply like the children of Judah.” The Korean Revised Version names Shaul again at 4:25 (사울의 아들은 살룸이요, the son of Shaul was Shallum).
- The cities where the sons of Simeon lived, and their villages
the text says, “They lived at Beersheba, Moladah, Hazarshual, at Bilhah, at Ezem, at Tolad, at Bethuel, at Hormah, at Ziklag, at Beth Marcaboth, Hazar Susim, at Beth Biri, and at Shaaraim. These were their cities until David’s reign. Their villages were Etam, Ain, Rimmon, Tochen, and Ashan, five cities; and all their villages that were around the same cities, as far as Baal. These were their settlements, and they kept their genealogy.” The Korean Revised Version opens 4:28 with 시므온 자손의 거한 곳은 (the places where the sons of Simeon lived), where WEB reads “They lived at”, and names them again at 4:33 (시므온 자손의 주소가 이러하고, these were the settlements of the sons of Simeon).
- Meshobab to Ziza, mentioned by name as princes in their families
the text names Meshobab, Jamlech, “Joshah the son of Amaziah”, Joel, “Jehu the son of Joshibiah, the son of Seraiah, the son of Asiel”, Elioenai and the others to Benaiah (4:36), and “Ziza the son of Shiphi, the son of Allon, the son of Jedaiah, the son of Shimri, the son of Shemaiah” (4:37), and says, “these mentioned by name were princes in their families. Their fathers’ houses increased greatly.” The Korean Revised Version counts the generations of 4:35 and 4:37 (아시엘의 증손 스라야의 손자 요시비야의 아들 예후, Jehu the son of Joshibiah, the grandson of Seraiah, the great-grandson of Asiel; 스마야의 오대손 … 시비의 아들 시사, Ziza the son of Shiphi … the fifth generation from Shemaiah), and reads 4:38 그 본족의 족장이라 (were the chiefs of their families).
- The pasture at the entrance of Gedor; those written by name destroy the Meunim and live there
the text says, “They went to the entrance of Gedor, even to the east side of the valley, to seek pasture for their flocks. They found rich, good pasture, and the land was wide, and quiet, and peaceful, for those who lived there before were descended from Ham. These written by name came in the days of Hezekiah king of Judah, and struck their tents and the Meunim who were found there; and they destroyed them utterly to this day, and lived in their place, because there was pasture there for their flocks.” The Korean Revised Version reads 그돌 지경 (the border of Gedor) at 4:39, and at 4:41 sets 오늘까지 (to this day) with their dwelling there (대신하여 오늘까지 거기 거하였으니, and lived there in their place to this day), where WEB sets “to this day” with the destruction.
- Five hundred of the sons of Simeon go to Mount Seir and strike the Amalekites
the text says, “Some of them, even of the sons of Simeon, five hundred men, went to Mount Seir, having for their captains Pelatiah, Neariah, Rephaiah, and Uzziel, the sons of Ishi. They struck the remnant of the Amalekites who escaped, and have lived there to this day.” The Korean Revised Version reads 이시의 아들 블라댜와 느아랴와 르바야와 웃시엘로 두목을 삼고 (word for word, making Ishi’s son Pelatiah and Neariah and Rephaiah and Uzziel captains).
- The sons of Reuben the firstborn of Israel, and the birthright given to the sons of Joseph
the text opens, “The sons of Reuben the firstborn of Israel”, and both editions set in parentheses the words “for he was the firstborn, but because he defiled his father’s couch, his birthright was given to the sons of Joseph the son of Israel; and the genealogy is not to be listed according to the birthright. For Judah prevailed above his brothers, and from him came the prince; but the birthright was Joseph’s”; 5:3 goes on, “the sons of Reuben the firstborn of Israel: Hanoch, Pallu, Hezron, and Carmi.” The Korean Revised Version names Reuben inside the parentheses (르우벤은 장자라도, Reuben, though the firstborn) where WEB reads “for he was the firstborn”, and names Judah twice at 5:2 (주권자가 유다로 말미암아 났을찌라도, though the prince came from Judah) where WEB reads “from him came the prince”.
- The sons of Joel, and Beerah, prince of the Reubenites, whom Tilgath Pilneser carried away captive
the text says, “The sons of Joel: Shemaiah his son, Gog his son, Shimei his son, Micah his son, Reaiah his son, Baal his son, and Beerah his son, whom Tilgath Pilneser king of Assyria carried away captive. He was prince of the Reubenites.” The Korean Revised Version gives the office first (저는 르우벤 자손의 두목으로서 앗수르 왕 디글랏 빌레셀에게 사로잡힌 자라, he was prince of the Reubenites, carried away captive by Tilgath Pilneser king of Assyria).
- Bela the son of Azaz lives in Aroer; in the days of Saul, war with the Hagrites
the text says, “His brothers by their families, when the genealogy of their generations was listed: the chief, Jeiel, and Zechariah, and Bela the son of Azaz, the son of Shema, the son of Joel, who lived in Aroer, even to Nebo and Baal Meon; and he lived eastward even to the entrance of the wilderness from the river Euphrates, because their livestock were multiplied in the land of Gilead. In the days of Saul, they made war with the Hagrites, who fell by their hand; and they lived in their tents throughout all the land east of Gilead.” The passage does not name the man whose brothers these are. The Korean Revised Version makes all three 족장 된 자 (those who were chiefs) where WEB calls Jeiel “the chief”; counts Bela’s forebears (아사스의 아들이요 세마의 손자요 요엘의 증손이라, the son of Azaz, the grandson of Shema, the great-grandson of Joel); names no one at 5:9 where WEB reads “he lived eastward”; reads 광야 지경 (the border of the wilderness) where WEB reads “the entrance of the wilderness”; and reads 사울왕 (King Saul) at 5:10.
- The sons of Gad in the land of Bashan, and their chiefs
the text says, “The sons of Gad lived beside them in the land of Bashan to Salecah: Joel the chief, Shapham the second, Janai, and Shaphat in Bashan.” 5:13 names “Their brothers of their fathers’ houses”, from Michael to Eber, “seven”, and 5:14 says, “These were the sons of Abihail”, with Abihail’s forebears, son by son, to Buz. 5:15–17 say, “Ahi the son of Abdiel, the son of Guni, chief of their fathers’ houses. They lived in Gilead in Bashan and in its towns, and in all the pasture lands of Sharon as far as their borders. All these were listed by genealogies in the days of Jotham king of Judah, and in the days of Jeroboam king of Israel.” The Korean Revised Version names the Reubenites at 5:11 (르우벤 사람을 마주 대하여, over against the Reubenites) where WEB reads “beside them”, counts the generations of 5:14 and 5:15 (구니의 손자 압디엘의 아들 아히, Ahi the son of Abdiel, the grandson of Guni), and reads 바산 길르앗 (Bashan, Gilead) at 5:16 where WEB reads “Gilead in Bashan”.
- The sons of Reuben, the Gadites and the half-tribe of Manasseh make war with the Hagrites
the text says, “The sons of Reuben, the Gadites, and the half-tribe of Manasseh, of valiant men, men able to bear buckler and sword, able to shoot with bow, and skillful in war, were forty-four thousand seven hundred sixty that were able to go out to war. They made war with the Hagrites, with Jetur, and Naphish, and Nodab. They were helped against them, and the Hagrites were delivered into their hand, and all who were with them; for they cried to God in the battle, and he answered them because they put their trust in him. They took away their livestock: of their camels fifty thousand, and of sheep two hundred fifty thousand, and of donkeys two thousand, and of men one hundred thousand. For many fell slain, because the war was of God. They lived in their place until the captivity.” The Korean Revised Version reads 5:20 도우심을 입었으므로 (because they received help) and names God as the one who heard (부르짖음을 하나님이 들으셨음이라, God heard their cry), where WEB reads “he answered them”.
- The children of the half-tribe of Manasseh, who increased from Bashan to Mount Hermon, and their heads
the text says, “The children of the half-tribe of Manasseh lived in the land. They increased from Bashan to Baal Hermon, Senir, and Mount Hermon. These were the heads of their fathers’ houses: Epher, Ishi, Eliel, Azriel, Jeremiah, Hodaviah, and Jahdiel”, and calls them “mighty men of valor, famous men, heads of their fathers’ houses.” The Korean Revised Version reads 5:24 다 용력이 유명한 족장이었더라 (all were chiefs famous for valor), and writes Azriel’s name 아스리엘.
- The God of Israel stirs up the spirit of Pul king of Assyria and of Tilgath Pilneser king of Assyria
the text says, “They trespassed against the God of their fathers, and played the prostitute after the gods of the peoples of the land whom God destroyed before them. So the God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tilgath Pilneser king of Assyria, and he carried away the Reubenites, the Gadites, and the half-tribe of Manasseh, and brought them to Halah, Habor, Hara, and to the river of Gozan, to this day.” The Korean Revised Version names no one who carried them away (르우벤과 갓과 므낫세 반 지파를 사로잡아 … 옮긴지라, carried away Reuben, Gad and the half-tribe of Manasseh … and brought them), and ends 저희가 오늘날까지 거기 있으니라 (they are there to this day).
- The sons of Levi and of Kohath, the children of Amram, and the sons of Aaron
the text says, “The sons of Levi: Gershon, Kohath, and Merari. The sons of Kohath: Amram, Izhar, Hebron, and Uzziel. The children of Amram: Aaron, Moses, and Miriam. The sons of Aaron: Nadab, Abihu, Eleazar, and Ithamar.”
- The sons begotten from Eleazar to Jehozadak
from “Eleazar became the father of Phinehas, Phinehas became the father of Abishua” (6:4) to “Azariah became the father of Seraiah. Seraiah became the father of Jehozadak.” (6:14), the verses name father and son, one generation after another. 6:10 says, “Johanan became the father of Azariah, who executed the priest’s office in the house that Solomon built in Jerusalem.” Both 6:7–8 and 6:11–12 say, “Amariah became the father of Ahitub” and “Ahitub became the father of Zadok.” 6:15 says, “Jehozadak went into captivity when the LORD carried Judah and Jerusalem away by the hand of Nebuchadnezzar.” The Korean Revised Version reads 6:15 여호와께서 느부갓네살의 손으로 유다와 예루살렘 백성을 옮기실 때에 여호사닥도 갔었더라, with 백성 (people) after Jerusalem, and says only that Jehozadak also went (갔었더라), without “into captivity”.
- The sons of Levi, and the families of the Levites according to their fathers’ households
the text says, “The sons of Levi: Gershom, Kohath, and Merari. These are the names of the sons of Gershom: Libni and Shimei. The sons of Kohath were Amram, Izhar, Hebron, and Uzziel. The sons of Merari: Mahli and Mushi. These are the families of the Levites according to their fathers’ households.” WEB writes Levi’s son Gershom in these verses; the Korean Revised Version writes 게르손.
- Of Gershom: Libni and the sons after him
the text says, “Of Gershom: Libni his son, Jahath his son, Zimmah his son, Joah his son, Iddo his son, Zerah his son, and Jeatherai his son.” The Korean Revised Version writes 게르손 where WEB writes Gershom, and opens 6:20 with 게르손에게서 난 자는 곧 그 아들 립니요, he who was born of Gershom was his son Libni.
- Of Kohath, the sons of Elkanah, and the sons of Samuel
6:22–24 go from “The sons of Kohath: Amminadab his son, Korah his son” to “Uzziah his son, and Shaul his son”, one generation after another, and 6:25 says, “The sons of Elkanah: Amasai and Ahimoth.” 6:26–27 go from “As for Elkanah, the sons of Elkanah: Zophai his son” to “Jeroham his son, and Elkanah his son”, and 6:28 says, “The sons of Samuel: the firstborn, Joel, and the second, Abijah.” The text does not say which Elkanah of the line 6:25 and 6:26 name, and 6:27–28 do not call Samuel Elkanah’s son. The Korean Revised Version opens 6:22 with 그핫에게서 난 자는 곧 그 아들 암미나답이요, he who was born of Kohath was his son Amminadab, and 6:26 with 엘가나로 말하면 그 자손은 이러하니, as for Elkanah, his descendants were these.
- Of Merari: Mahli and the sons after him
the text says, “The sons of Merari: Mahli, Libni his son, Shimei his son, Uzzah his son, Shimea his son, Haggiah his son, Asaiah his son.” The Korean Revised Version opens 6:29 with 므라리에게서 난 자는 말리요, he who was born of Merari was Mahli.
- Those whom David set over the service of song in the LORD’s house
the text says, “These are they whom David set over the service of song in the LORD’s house after the ark came to rest there. They ministered with song before the tabernacle of the Tent of Meeting until Solomon had built the LORD’s house in Jerusalem. They performed the duties of their office according to their order.” These two verses do not name them. The Korean Revised Version reads 6:31 언약궤가 평안한 곳을 얻은 후에 다윗이 이 아래의 무리를 세워, after the ark of the covenant found a place of rest David set up the company below, and 6:32 회막 앞에서, before the Tent of Meeting.
- Heman the singer, of the sons of the Kohathites
6:33 says, “These are those who served, and their sons. Of the sons of the Kohathites: Heman the singer, the son of Joel, the son of Samuel,” and 6:34–38 go on from “the son of Elkanah” to “the son of Korah, the son of Izhar, the son of Kohath, the son of Levi, the son of Israel.” The Korean Revised Version reads 헤만은 찬송하는 자라, Heman was a singer, and gives each link as a sentence of its own (저는 요엘의 아들이요 요엘은 사무엘의 아들이요 …, he was the son of Joel, Joel was the son of Samuel …).
- Asaph on the right hand
6:39 says, “His brother Asaph, who stood on his right hand, even Asaph the son of Berechiah, the son of Shimea,” and 6:40–43 go on from “the son of Michael” to “the son of Jahath, the son of Gershom, the son of Levi.” WEB does not name Heman in 6:39; the Korean Revised Version does (헤만의 형제 아삽은 헤만의 우편에서 직무를 행하였으니, Asaph the brother of Heman ministered on Heman’s right hand), and gives each link as a sentence of its own (저는 베레갸의 아들이요 베레갸는 시므아의 아들이요 …, he was the son of Berechiah, Berechiah was the son of Shimea …).
- Ethan on the left hand, and the Levites appointed for the service of the tabernacle
6:44 says, “On the left hand their brothers the sons of Merari: Ethan the son of Kishi, the son of Abdi, the son of Malluch,” and 6:45–47 go on from “the son of Hashabiah” to “the son of Mahli, the son of Mushi, the son of Merari, the son of Levi.” 6:48 says, “Their brothers the Levites were appointed for all the service of the tabernacle of God’s house.” The Korean Revised Version reads 6:44 그 좌편에서 직무를 행하는 자는 에단이라, he who ministered on the left hand was Ethan, and gives each link as a sentence of its own (에단은 기시의 아들이요 기시는 압디의 아들이요 …, Ethan was the son of Kishi, Kishi was the son of Abdi …).
- Aaron and his sons, who made atonement for Israel
6:49 says, “But Aaron and his sons offered on the altar of burnt offering, and on the altar of incense, for all the work of the most holy place, and to make atonement for Israel, according to all that Moses the servant of God had commanded.” 6:50–53 go from “These are the sons of Aaron: Eleazar his son” to “Zadok his son, and Ahimaaz his son.” The Korean Revised Version reads 6:49 번제단과 향단 위에 분향하며 제사를 드리며, on the altar of burnt offering and on the altar of incense they burned incense and offered sacrifice.
- Thirteen cities of the sons of Aaron, of the families of the Kohathites
the text says, “Now these are their dwelling places according to their encampments in their borders: to the sons of Aaron, of the families of the Kohathites”, and adds in parentheses, “for theirs was the first lot”; it goes on, “to them they gave Hebron in the land of Judah, and its pasture lands around it; but the fields of the city and its villages, they gave to Caleb the son of Jephunneh. To the sons of Aaron they gave the cities of refuge, Hebron, Libnah also with its pasture lands, Jattir, Eshtemoa with its pasture lands, Hilen with its pasture lands, Debir with its pasture lands, Ashan with its pasture lands, and Beth Shemesh with its pasture lands; and out of the tribe of Benjamin, Geba with its pasture lands, Allemeth with its pasture lands, and Anathoth with its pasture lands. All their cities throughout their families were thirteen cities.” The text does not name who gave them. The Korean Revised Version reads 향리 (villages) where WEB reads “encampments” (6:54), and 아론 자손 곧 그핫 족속이 먼저 제비 뽑았으므로, because the sons of Aaron, the family of Kohath, drew the lot first, where WEB has the parenthesis.
- The cities given to the Levites by lot
the text says, “To the rest of the sons of Kohath were given by lot, out of the family of the tribe, out of the half-tribe, the half of Manasseh, ten cities. To the sons of Gershom, according to their families, out of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the tribe of Manasseh in Bashan, thirteen cities. To the sons of Merari were given by lot, according to their families, out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities. The children of Israel gave to the Levites the cities with their pasture lands. They gave by lot out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, and out of the tribe of the children of Benjamin, these cities which are mentioned by name.” The Korean Revised Version reads 6:61 므낫세 반 지파 족속 중에서, out of the families of the half-tribe of Manasseh, and 6:65 이 위에 기록한 여러 성, the cities written above.
- The cities of some of the families of the sons of Kohath
the text says, “Some of the families of the sons of Kohath had cities of their borders out of the tribe of Ephraim. They gave to them the cities of refuge, Shechem in the hill country of Ephraim with its pasture lands and Gezer with its pasture lands, Jokmeam with its pasture lands, Beth Horon with its pasture lands, Aijalon with its pasture lands, Gath Rimmon with its pasture lands; and out of the half-tribe of Manasseh, Aner with its pasture lands, and Bileam with its pasture lands, for the rest of the family of the sons of Kohath.” This passage gives no total. The Korean Revised Version reads 6:66 성을 얻어 영지를 삼았으며, received cities and made them their territory, and writes Gath Rimmon as one word (가드림몬).
- The cities given to the sons of Gershom
the text says, “To the sons of Gershom were given, out of the family of the half-tribe of Manasseh, Golan in Bashan with its pasture lands, and Ashtaroth with its pasture lands; and out of the tribe of Issachar, Kedesh with its pasture lands, Daberath with its pasture lands, Ramoth with its pasture lands, and Anem with its pasture lands; and out of the tribe of Asher, Mashal with its pasture lands, Abdon with its pasture lands, Hukok with its pasture lands, and Rehob with its pasture lands; and out of the tribe of Naphtali, Kedesh in Galilee with its pasture lands, Hammon with its pasture lands, and Kiriathaim with its pasture lands.” This passage gives no total. The Korean Revised Version writes 게르손 where WEB writes Gershom.
- The cities given to the rest of the Levites, the sons of Merari
the text says, “To the rest of the Levites, the sons of Merari, were given, out of the tribe of Zebulun, Rimmono with its pasture lands, and Tabor with its pasture lands; and beyond the Jordan at Jericho, on the east side of the Jordan, were given them out of the tribe of Reuben: Bezer in the wilderness with its pasture lands, Jahzah with its pasture lands, Kedemoth with its pasture lands, and Mephaath with its pasture lands; and out of the tribe of Gad, Ramoth in Gilead with its pasture lands, Mahanaim with its pasture lands, Heshbon with its pasture lands, and Jazer with its pasture lands.” This passage gives no total. The Korean Revised Version reads 6:77 므라리 자손의 남은 자에게는, to the rest of the sons of Merari.
- The four sons of Issachar, and the sons of Tola and of Izrahiah
the text opens, “Of the sons of Issachar: Tola, Puah, Jashub, and Shimron, four.” It names the sons of Tola, “heads of their fathers’ houses, of Tola; mighty men of valor in their generations. Their number in the days of David was twenty-two thousand six hundred” (7:2), and the son of Uzzi, Izrahiah, and the sons of Izrahiah, “Michael, Obadiah, Joel, and Isshiah, five; all of them chief men” (7:3). Both editions say five after the four names of 7:3. 7:4 says, “With them, by their generations, after their fathers’ houses, were bands of the army for war, thirty-six thousand; for they had many wives and sons,” and 7:5, “Their brothers among all the families of Issachar, mighty men of valor, listed in all by genealogy, were eighty-seven thousand.”
- The three sons of Benjamin, and the sons of Bela, Becher and Bilhan
the text opens, “The sons of Benjamin: Bela, Becher, and Jediael, three.” It names the five sons of Bela, the sons of Becher, Bilhan the son of Jediael and the sons of Bilhan, calls them heads of fathers’ houses and mighty men of valor, and numbers them “twenty-two thousand thirty-four” (7:7), “twenty thousand two hundred” (7:9) and “seventeen thousand two hundred, who were able to go out in the army for war” (7:11). 7:12 says, “So were Shuppim, Huppim, the sons of Ir, Hushim, and the sons of Aher.” The Korean Revised Version reads 7:12 일의 아들은 숩빔과 훕빔이요 아헬의 아들은 후심이더라, the sons of Ir were Shuppim and Huppim, and the son of Aher was Hushim.
- Jahziel, Guni, Jezer and Shallum, the sons of Naphtali
the text says, “The sons of Naphtali: Jahziel, Guni, Jezer, Shallum, and the sons of Bilhah.” The Korean Revised Version ends the verse 이는 빌하의 손자더라, these were the grandsons of Bilhah.
- Asriel and Machir, sons of Manasseh, and Maacah the wife of Machir
the text opens, “The sons of Manasseh: Asriel, whom his concubine the Aramitess bore. She bore Machir the father of Gilead.” 7:15 says, “Machir took a wife of Huppim and Shuppim, whose sister’s name was Maacah. The name of the second was Zelophehad; and Zelophehad had daughters,” and 7:16–17, “Maacah the wife of Machir bore a son, and she named him Peresh. The name of his brother was Sheresh; and his sons were Ulam and Rakem. The sons of Ulam: Bedan. These were the sons of Gilead the son of Machir, the son of Manasseh.” 7:18 says, “His sister Hammolecheth bore Ishhod, Abiezer, and Mahlah,” and 7:19 names the sons of Shemida. The Korean Revised Version reads 7:14 그 처의 소생은 아스리엘이요 그 첩 아람 여인의 소생은 길르앗의 아비 마길이니, born of his wife was Asriel, and born of his concubine the Aramitess was Machir the father of Gilead; at 7:15 it makes Maacah the sister of Huppim and Shuppim (훕빔과 숩빔의 누이 마아가) and Zelophehad the second son of Manasseh (므낫세의 둘째 아들), who had only daughters (딸들만); and at 7:16 it names Ulam and Rakem the sons of Sheresh (세레스의 아들은 울람과 라겜이요).
- Ezer and Elead are killed by the men of Gath, and Ephraim mourns many days
the text opens, “The sons of Ephraim: Shuthelah,” and goes on son by son to “Zabad his son, Shuthelah his son, Ezer, and Elead, whom the men of Gath who were born in the land killed, because they came down to take away their livestock” (7:21). 7:22 says, “Ephraim their father mourned many days, and his brothers came to comfort him.” The Korean Revised Version goes on at 7:21 after 그 아들은 수델라며 (his son was Shuthelah) with 저가 또 에셀과 엘르앗을 낳았더니, he also became the father of Ezer and Elead, and calls the livestock 가드 사람의 짐승, the livestock of the men of Gath. This event also cites the whole line from Ephraim to Joshua (7:20–27).
- Beriah is born, and Sheerah builds Beth Horon the lower and the upper, and Uzzen Sheerah
the text says, “He went in to his wife, and she conceived and bore a son, and he named him Beriah, because there was trouble with his house. His daughter was Sheerah, who built Beth Horon the lower and the upper, and Uzzen Sheerah.” The Korean Revised Version names Ephraim in both verses (그 후에 에브라임이 그 아내와 동침하였더니, after that Ephraim went in to his wife; 에브라임의 딸은 세에라니, Ephraim’s daughter was Sheerah), does not say who named the son (그 이름을 브리아라 하였더라, his name was called Beriah), and writes Uzzen Sheerah as one word, 우센세에라.
- The line from Rephah to Nun and Joshua
the text goes on son by son, “Rephah was his son, Resheph his son, Telah his son, Tahan his son, Ladan his son, Ammihud his son, Elishama his son, Nun his son, and Joshua his son.” The Korean Revised Version opens 7:25 with 브리아의 아들들은 레바와 레셉이요 레셉의 아들은 델라요, the sons of Beriah were Rephah and Resheph, and the son of Resheph was Telah.
- The possessions and settlements where the children of Joseph lived
the text says, “Their possessions and settlements were Bethel and its towns, and eastward Naaran, and westward Gezer with its towns; Shechem also and its towns, to Azzah and its towns; and by the borders of the children of Manasseh, Beth Shean and its towns, Taanach and its towns, Megiddo and its towns, and Dor and its towns. The children of Joseph the son of Israel lived in these.” The text gives no total. The Korean Revised Version opens 7:28 with 에브라임 자손의 산업과 거처는, the possessions and dwellings of the children of Ephraim, where WEB reads “Their”.
- The sons of Asher, and the heads among his children
the text opens, “The sons of Asher: Imnah, Ishvah, Ishvi, and Beriah. Serah was their sister.” It names the sons of Beriah, “Heber and Malchiel, who was the father of Birzaith” (7:31); 7:32–39 name the children Heber became the father of and the sons of Japhlet, Shemer, Helem, Zophah, Jether and Ulla; and 7:40 closes, “All these were the children of Asher, heads of the fathers’ houses, choice and mighty men of valor, chief of the princes. The number of them listed by genealogy for service in war was twenty-six thousand men.” The Korean Revised Version writes one name, 소멜, where WEB reads Shomer (7:32) and Shemer (7:34).
- The sons of Benjamin from Bela his firstborn to Rapha the fifth, and the sons of Bela
the text says, “Benjamin became the father of Bela his firstborn, Ashbel the second, Aharah the third, Nohah the fourth, and Rapha the fifth. Bela had sons: Addar, Gera, Abihud, Abishua, Naaman, Ahoah, Gera, Shephuphan, and Huram.” The name Gera stands at 8:3 and again at 8:5.
- The sons of Ehud, and the carrying captive to Manahath
the text says, “These are the sons of Ehud. These are the heads of fathers’ households of the inhabitants of Geba, who were carried captive to Manahath: Naaman, Ahijah, and Gera, who carried them captive; and he became the father of Uzza and Ahihud.” Neither edition says who “he” is. The Korean Revised Version words the verses otherwise, 저희는 게바 거민의 족장으로서 사로잡아 마나핫으로 가되 곧 나아만과 아히야와 게라를 사로잡아 갔고, and names Naaman, Ahijah and Gera as the ones taken captive (나아만과 아히야와 게라를 사로잡아 갔고).
- Shaharaim, whose wives were Hushim and Baara, becomes the father of children in the field of Moab
the text says, “Shaharaim became the father of children in the field of Moab, after he had sent them away. Hushim and Baara were his wives. By Hodesh his wife, he became the father of Jobab, Zibia, Mesha, Malcam, Jeuz, Shachia, and Mirmah. These were his sons, heads of fathers’ households. By Hushim, he became the father of Abitub and Elpaal.” The Korean Revised Version names the two wives in the sending away (사하라임은 두 아내 후심과 바아라를 내어보낸 후에, after Shaharaim had sent away his two wives Hushim and Baara) and reads 모압 땅, the land of Moab.
- Shemed, who built Ono and Lod, and Beriah and Shema, who put to flight the inhabitants of Gath
the text says, “The sons of Elpaal: Eber, Misham, and Shemed, who built Ono and Lod, with its towns; and Beriah and Shema, who were heads of fathers’ households of the inhabitants of Aijalon, who put to flight the inhabitants of Gath”. The Korean Revised Version says of Shemed, 저는 오노와 롯과 그 향리를 세웠고, he built Ono and 롯 (Lod) with its towns, writing the name 롯.
- The heads of fathers’ households who lived in Jerusalem
the text names the heads in groups, closing them with “the sons of Beriah” (8:16), “the sons of Elpaal” (8:18), “the sons of Shimei” (8:21) and “the sons of Shashak” (8:25); 8:26–27 read, “Shamsherai, Shehariah, Athaliah, Jaareshiah, Elijah, Zichri, and the sons of Jeroham.” 8:28 says, “These were heads of fathers’ households throughout their generations, chief men. These lived in Jerusalem.” The Korean Revised Version closes every group in the same way, the last too: 8:27 다 여로함의 아들들이니, all these were the sons of Jeroham.
- The father of Gibeon, who lived in Gibeon, with his wife Maacah and his sons
the text says, “The father of Gibeon, whose wife’s name was Maacah, lived in Gibeon with his firstborn son Abdon, Zur, Kish, Baal, Nadab, Gedor, Ahio, Zecher, and Mikloth, who became the father of Shimeah. They also lived with their families in Jerusalem, near their relatives.” WEB does not name the father of Gibeon here. The Korean Revised Version names him (기브온의 조상 여이엘은 기브온에 거하였으니, Jeiel the father of Gibeon lived in Gibeon), and closes the list of his sons with 세겔 (Zecher) before 미글롯은 시므아를 낳았으며, Mikloth became the father of Shimeah.
- From Ner, Kish and Saul to the sons of Ulam
the text opens, “Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal. The son of Jonathan was Merib-baal. Merib-baal became the father of Micah,” and goes on from the sons of Micah to the six sons of Azel and the sons of Eshek his brother. 8:40 closes, “The sons of Ulam were mighty men of valor, archers, and had many sons, and grandsons, one hundred fifty. All these were of the sons of Benjamin.” The Korean Revised Version writes Azel’s name 아셀 (8:37–38).
- All Israel listed by genealogies, and Judah carried away captive to Babylon for their disobedience
the text says, “So all Israel were listed by genealogies; and behold, they are written in the book of the kings of Israel. Judah was carried away captive to Babylon for their disobedience.” Neither edition names who carried Judah away. The Korean Revised Version reads 범죄함을 인하여 (because they sinned) where WEB reads “for their disobedience”.
- The first inhabitants in their possessions, and those of the children of Judah, Benjamin, Ephraim and Manasseh who lived in Jerusalem
9:2 says, “Now the first inhabitants who lived in their possessions in their cities were Israel, the priests, the Levites, and the temple servants.” 9:3 goes on, “In Jerusalem, there lived of the children of Judah, of the children of Benjamin, and of the children of Ephraim and Manasseh:”. 9:4 names Uthai, of the children of Perez the son of Judah; 9:5 says, “Of the Shilonites: Asaiah the firstborn and his sons”; and 9:6, “Of the sons of Zerah: Jeuel and their brothers, six hundred ninety.” 9:7–8 name Sallu, Ibneiah, Elah and Meshullam of the sons of Benjamin, and 9:9 says, “and their brothers, according to their generations, nine hundred fifty-six. All these men were heads of fathers’ households by their fathers’ houses.” The names of 9:4, 9:7 and 9:8 are each given with their forebears, son by son. The Korean Revised Version reads 9:2 먼저 그 본성으로 돌아와서 그 기업에 거한 자는 (those who first returned to their own cities and lived in their possessions), where WEB has no word for their returning; it opens 9:3 with the children of Judah, Benjamin, Ephraim and Manasseh and names Jerusalem after them; it sets 유다의 아들 베레스 자손 중에 (of the children of Perez the son of Judah) before Uthai’s name; it counts the generations (아들, 손자, 증손 …, son, grandson, great-grandson …); and it spells the Meshullam of 9:8 무술람.
- Of the priests: Jedaiah, Jehoiarib, Jachin, Azariah, Adaiah, Maasai and their brothers
9:10 opens, “Of the priests: Jedaiah, Jehoiarib, Jachin,”; 9:11 goes on with Azariah and his forebears, son by son, to “the son of Ahitub, the ruler of God’s house”; and 9:12 names Adaiah and Maasai, each with his forebears. 9:13 says, “and their brothers, heads of their fathers’ houses, one thousand seven hundred sixty; they were very able men for the work of the service of God’s house.” The Korean Revised Version sets 하나님의 전을 맡은 자 (who had charge of God’s house) before Azariah’s name (9:11), and counts the generations (아들, 손자, 증손 …, son, grandson, great-grandson …).
- Of the Levites: Shemaiah, Bakbakkar, Heresh, Galal, Mattaniah, Obadiah and Berechiah
9:14 opens, “Of the Levites: Shemaiah”, gives his forebears, son by son, and ends “of the sons of Merari”; 9:15 names “Bakbakkar, Heresh, Galal, and Mattaniah”, Mattaniah with his forebears to Asaph; and 9:16 names Obadiah with his forebears to Jeduthun, and Berechiah with his forebears to Elkanah, “who lived in the villages of the Netophathites.” These verses give no number. The Korean Revised Version sets 므라리 자손 (of the sons of Merari) before Shemaiah’s name and counts the generations (아들, 손자, 증손, son, grandson, great-grandson).
- The gatekeepers Shallum, Akkub, Talmon and Ahiman, and Zechariah the son of Meshelemiah
the text says, “The gatekeepers: Shallum, Akkub, Talmon, Ahiman, and their brothers”, and, in WEB’s parentheses, “Shallum was the chief”; they “previously served in the king’s gate eastward. They were the gatekeepers for the camp of the children of Levi. Shallum was the son of Kore, the son of Ebiasaph, the son of Korah, and his brothers, of his father’s house, the Korahites, were over the work of the service, keepers of the thresholds of the tent. Their fathers had been over the LORD’s camp, keepers of the entry. Phinehas the son of Eleazar was ruler over them in time past, and the LORD was with him. Zechariah the son of Meshelemiah was gatekeeper of the door of the Tent of Meeting. All these who were chosen to be gatekeepers in the thresholds were two hundred twelve. These were listed by genealogy in their villages, whom David and Samuel the seer ordained in their office of trust.” The Korean Revised Version reads 9:17 살룸은 그 두목이라 (Shallum was the chief) without parentheses, and at 9:19 has Shallum with his brothers, the sons of Korah, over the work of the service, keeping the doors of the tabernacle (고레의 아들 살룸과 그 종족 형제 곧 고라의 자손이 수종드는 일을 맡아 성막 문들을 지켰으니).
- The gatekeepers on the four sides, and the four chief gatekeepers who were Levites
the text says, “So they and their children had the oversight of the gates of the LORD’s house, even the house of the tent, as guards. On the four sides were the gatekeepers, toward the east, west, north, and south. Their brothers, in their villages, were to come in every seven days from time to time to be with them, for the four chief gatekeepers, who were Levites, were in an office of trust, and were over the rooms and over the treasuries in God’s house. They stayed around God’s house, because that was their duty; and it was their duty to open it morning by morning.” Neither edition names the four chief gatekeepers. The Korean Revised Version gives the sides as 동 서, 남, 북 (east, west, south, north).
- Those in charge of the vessels and the spices, Mattithiah over the things baked in pans, and the show bread
the text says, “Certain of them were in charge of the vessels of service, for these were brought in by count, and these were taken out by count. Some of them also were appointed over the furniture, and over all the vessels of the sanctuary, over the fine flour, the wine, the oil, the frankincense, and the spices. Some of the sons of the priests prepared the mixing of the spices. Mattithiah, one of the Levites, who was the firstborn of Shallum the Korahite, had the office of trust over the things that were baked in pans. Some of their brothers, of the sons of the Kohathites, were over the show bread, to prepare it every Sabbath.” The Korean Revised Version reads 향품으로 향기름을 만들었으며 (made the perfumed oil with the spices) at 9:30, and 맡았으며 (had charge of) at 9:31.
- The singers who lived in the rooms and were employed in their work day and night
the text says, “These are the singers, heads of fathers’ households of the Levites, who lived in the rooms and were free from other service, for they were employed in their work day and night. These were heads of fathers’ households of the Levites, throughout their generations, chief men. They lived at Jerusalem.” Neither edition names the singers.
- Jeiel the father of Gibeon, who lived in Gibeon, his wife Maacah, and his sons
the text says, “Jeiel the father of Gibeon, whose wife’s name was Maacah, lived in Gibeon. His firstborn son was Abdon, then Zur, Kish, Baal, Ner, Nadab, Gedor, Ahio, Zechariah, and Mikloth. Mikloth became the father of Shimeam. They also lived with their relatives in Jerusalem, near their relatives.”
- From Ner, Kish, Saul and Jonathan to the six sons of Azel
the text says, “Ner became the father of Kish. Kish became the father of Saul. Saul became the father of Jonathan, Malchishua, Abinadab, and Eshbaal. The son of Jonathan was Merib-baal. Merib-baal became the father of Micah.” 9:41–43 give the sons of Micah and the line from Ahaz to Azel, and 9:44 says, “Azel had six sons, whose names are Azrikam, Bocheru, Ishmael, Sheariah, Obadiah, and Hanan. These were the sons of Azel.”
- The Philistines fight against Israel, and Saul dies with his three sons and all his house
the Philistines fight against Israel, and the men of Israel flee from before the Philistines and fall down slain on Mount Gilboa. The Philistines follow hard after Saul and after his sons, and kill Jonathan, Abinadab, and Malchishua, the sons of Saul. The battle goes hard against Saul, and the archers overtake him; and he is distressed by reason of the archers. Saul says to his armor bearer, “Draw your sword, and thrust me through with it, lest these uncircumcised come and abuse me.” But his armor bearer will not, for he is terrified. Therefore Saul takes his sword and falls on it. When his armor bearer sees that Saul is dead, he likewise falls on his sword and dies. 10:6 says, “So Saul died with his three sons; and all his house died together.” The Korean Revised Version names no new speaker at 10:4 (자기의 병기 가진 자에게 이르되, said to his armor bearer), which goes on from 10:3’s 사울이 (Saul), where WEB opens 10:4 with “Then Saul said”; and at 10:3 it has the Philistines strike Saul fiercely (사울을 맹렬히 치며) where WEB reads “The battle went hard against Saul”.
- The men of Israel who were in the valley abandon their cities and flee, and the Philistines live in them
the text says, “When all the men of Israel who were in the valley saw that they fled, and that Saul and his sons were dead, they abandoned their cities, and fled; and the Philistines came and lived in them.” Neither edition names the valley.
- The Philistines take Saul’s head and his armor
the text says, “On the next day, when the Philistines came to strip the slain, they found Saul and his sons fallen on Mount Gilboa. They stripped him and took his head and his armor, then sent into the land of the Philistines all around to carry the news to their idols and to the people. They put his armor in the house of their gods, and fastened his head in the house of Dagon.” The Korean Revised Version names Saul at 10:9 and 10:10 (사울을 벗기고, 사울의 갑옷을), where WEB has “him” and “his”, and reads 그 신의 묘 at 10:10, where WEB reads “the house of their gods”.
- The valiant men bury the bones of Saul and his sons under the oak in Jabesh, and fast seven days
the text says, “When all Jabesh Gilead heard all that the Philistines had done to Saul, all the valiant men arose and took away the body of Saul and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days.” The Korean Revised Version reads 길르앗야베스 모든 사람 (all the men of Jabesh Gilead, the town’s name written as one word) at 10:11.
- Saul dies for his trespass against the LORD, and the LORD turns the kingdom over to David the son of Jesse
the text says, “So Saul died for his trespass which he committed against the LORD, because of the LORD’s word, which he didn’t keep, and also because he asked counsel of one who had a familiar spirit, to inquire, and didn’t inquire of the LORD. Therefore he killed him, and turned the kingdom over to David the son of Jesse.” The text does not quote the LORD’s word, and does not name the one who had a familiar spirit. The Korean Revised Version names the LORD at 10:14 (여호와께서 저를 죽이시고, the LORD killed him), where WEB has “he”.
- All Israel gather to David at Hebron, David makes a covenant with the elders of Israel, and they anoint him king over Israel
all Israel gather themselves to David to Hebron, saying, “Behold, we are your bone and your flesh. In times past, even when Saul was king, it was you who led out and brought in Israel. The LORD your God said to you, ‘You shall be shepherd of my people Israel, and you shall be prince over my people Israel.’” So all the elders of Israel come to the king to Hebron; and David makes a covenant with them in Hebron before the LORD. They anoint David king over Israel, according to the LORD’s word by Samuel. The text does not quote the LORD’s word by Samuel.
- David takes the stronghold of Zion, and Joab the son of Zeruiah goes up first and is made chief
David and all Israel go to Jerusalem, also called Jebus; and the Jebusites, the inhabitants of the land, are there. The inhabitants of Jebus say to David, “You will not come in here!” Nevertheless David takes the stronghold of Zion. The text says, “The same is David’s city.” David had said, “Whoever strikes the Jebusites first shall be chief and captain.” Joab the son of Zeruiah goes up first, and is made chief. David lives in the stronghold; therefore they call it David’s city. He builds the city all around, from Millo even around; and Joab repairs the rest of the city. David grows greater and greater, for the LORD of Armies is with him. WEB sets “also called Jebus” in parentheses; the Korean Revised Version reads 예루살렘 곧 여브스 (Jerusalem, that is Jebus), and names David as the one who built the city from Millo (11:8).
- Jashobeam, the chief of the thirty, and Eleazar the son of Dodo, who was with David at Pasdammim
the text says, “Now these are the chief of the mighty men whom David had, who showed themselves strong with him in his kingdom, together with all Israel, to make him king, according to the LORD’s word concerning Israel. This is the number of the mighty men whom David had: Jashobeam, the son of a Hachmonite, the chief of the thirty; he lifted up his spear against three hundred and killed them at one time.” After him is Eleazar the son of Dodo, the Ahohite, who is one of the three mighty men. He is with David at Pasdammim, and there the Philistines are gathered together to battle, where there is a plot of ground full of barley; and the people flee from before the Philistines. They stand in the middle of the plot, defend it, and kill the Philistines; and the LORD saves them by a great victory. The text does not quote the LORD’s word concerning Israel, and neither edition names the Hachmonite. The Korean Revised Version reads 11:10 이 사람들이 온 이스라엘로 더불어 다윗의 힘을 도와 나라를 얻게 하고 세워 왕을 삼았으니 (these men, with all Israel, strengthened David to gain the kingdom, and made him king).
- David pours out to the LORD the water the three drew from the well of Bethlehem by the gate
three of the thirty chief men go down to the rock to David, into the cave of Adullam; and the army of the Philistines are encamped in the valley of Rephaim. David is then in the stronghold, and the garrison of the Philistines is in Bethlehem at that time. David longs, and says, “Oh, that someone would give me water to drink from the well of Bethlehem, which is by the gate!” The three break through the army of the Philistines, and draw water out of the well of Bethlehem that was by the gate, take it, and bring it to David; but David will not drink any of it, but pours it out to the LORD, and says, “My God forbid me, that I should do this! Shall I drink the blood of these men who have put their lives in jeopardy?” The text goes on, “For they risked their lives to bring it. Therefore he would not drink it. The three mighty men did these things.” Neither edition names the three. The Korean Revised Version has the risk inside David’s question (생명을 돌아보지 아니하고 갔던 사람들의 피를 어찌 마시리이까, how shall I drink the blood of the men who went without regard for their lives?), and no sentence for “For they risked their lives to bring it.”
- Abishai the brother of Joab has a name among the three and is made their captain
Abishai, the brother of Joab, is chief of the three; for he lifts up his spear against three hundred and kills them, and has a name among the three. The text says, “Of the three, he was more honorable than the two, and was made their captain; however he wasn’t included in the three.” The Korean Revised Version reads 둘째 삼인 중에 가장 존귀하여 (most honorable among the second three) and 첫째 삼인에게는 미치지 못하니라 (he did not attain to the first three).
- Benaiah the son of Jehoiada has a name among the three mighty men, and David sets him over his guard
Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done mighty deeds, kills the two sons of Ariel of Moab. He also goes down and kills a lion in the middle of a pit on a snowy day. He kills an Egyptian, a man of great stature, five cubits high. In the Egyptian’s hand is a spear like a weaver’s beam; and he goes down to him with a staff, plucks the spear out of the Egyptian’s hand, and kills him with his own spear. Benaiah the son of Jehoiada does these things and has a name among the three mighty men. He is more honorable than the thirty, but he doesn’t attain to the three; and David sets him over his guard. The Korean Revised Version makes Benaiah 갑스엘 용사의 손자, the grandson of a valiant man of Kabzeel. Neither edition names the valiant man, the two sons of Ariel or the Egyptian.
- The mighty men of the armies: Asahel the brother of Joab and the names after him
the text opens the names with “The mighty men of the armies also include Asahel the brother of Joab, Elhanan the son of Dodo of Bethlehem”, gives many of them with a father or with a word such as “the Harorite” or “the Pelonite”, and closes with “Eliel, Obed, and Jaasiel the Mezobaite.” 11:34 names “the sons of Hashem the Gizonite” without their names; 11:39 calls Naharai the Berothite “the armor bearer of Joab the son of Zeruiah”; and 11:42 names “Adina the son of Shiza the Reubenite, a chief of the Reubenites, and thirty with him”. Neither edition gives a total. WEB sets the words about Naharai and about Adina’s office in parentheses; the Korean Revised Version reads 11:42 르우벤 자손 시사의 아들 곧 르우벤 자손의 두목 아디나와 그 종자 삼십인 (the son of Shiza of the Reubenites, that is, Adina the chief of the Reubenites, and his thirty followers).
- Those who came to David to Ziklag while he was a fugitive, his helpers in war
the text says, “Now these are those who came to David to Ziklag while he was a fugitive from Saul the son of Kish. They were among the mighty men, his helpers in war. They were armed with bows, and could use both the right hand and the left in slinging stones and in shooting arrows from the bow. They were of Saul’s relatives of the tribe of Benjamin.” 12:3–7 name them, from “The chief was Ahiezer, then Joash, the sons of Shemaah the Gibeathite” to “and Joelah and Zebadiah, the sons of Jeroham of Gedor”; 12:4 names “Ishmaiah the Gibeonite, a mighty man among the thirty and a leader of the thirty”, and 12:6 calls Elkanah, Isshiah, Azarel, Joezer, and Jashobeam “the Korahites”. The text gives no total. The Korean Revised Version reads 12:1 시글락에 숨어 있을 때에 (while he was hiding at Ziklag) and closes 12:2 with 그 이름은 이러하니라 (their names are these).
- The Gadites who joined David in the stronghold in the wilderness
the text says, “Some Gadites joined David in the stronghold in the wilderness, mighty men of valor, men trained for war, who could handle shield and spear; whose faces were like the faces of lions, and they were as swift as the gazelles on the mountains”; 12:9–13 name them in order, from “Ezer the chief, Obadiah the second” to “Jeremiah the tenth, and Machbannai the eleventh.” 12:14–15 say, “These of the sons of Gad were captains of the army. He who was least was equal to one hundred, and the greatest to one thousand. These are those who went over the Jordan in the first month, when it had overflowed all its banks; and they put to flight all who lived in the valleys, both toward the east and toward the west.” The Korean Revised Version reads 12:14 그 작은 자는 일백인을 관할하고 그 큰 자는 일천인을 관할하더니 (the least commanded a hundred, and the greatest a thousand).
- Some of the children of Benjamin and Judah come to David, and the Spirit comes on Amasai
some of the children of Benjamin and Judah come to the stronghold to David. David goes out to meet them, and answers them, “If you have come peaceably to me to help me, my heart will be united with you; but if you have come to betray me to my adversaries, since there is no wrong in my hands, may the God of our fathers see this and rebuke it.” Then the Spirit comes on Amasai, who was chief of the thirty, and he says, “We are yours, David, and on your side, you son of Jesse. Peace, peace be to you, and peace be to your helpers; for your God helps you.” Then David receives them and makes them captains of the band. The Korean Revised Version reads 성신 where WEB reads “the Spirit”, and runs 12:18 on from 아마새에게 감동하시니 (came on Amasai) to 가로되 (said) without naming the speaker again.
- The captains of thousands of Manasseh who joined David as he went to Ziklag
some of Manasseh also join David when he comes with the Philistines against Saul to battle. The text says, “but they didn’t help them, for the lords of the Philistines sent him away after consultation, saying, ‘He will desert to his master Saul to the jeopardy of our heads.’” As he goes to Ziklag, some from Manasseh join him: Adnah, Jozabad, Jediael, Michael, Jozabad, Elihu, and Zillethai, captains of thousands who were of Manasseh. The text says, “They helped David against the band of raiders, for they were all mighty men of valor and were captains in the army. For from day to day men came to David to help him, until there was a great army, like God’s army.” Neither edition names the lords of the Philistines. The Korean Revised Version reads 12:19 다윗등이 블레셋 사람을 돕지 못하였음은 (David and those with him did not help the Philistines), where WEB reads “but they didn’t help them”.
- The numbers of those armed for war who came to David to Hebron to turn the kingdom of Saul to him
the text says, “These are the numbers of the heads of those who were armed for war, who came to David to Hebron to turn the kingdom of Saul to him, according to the LORD’s word,” and gives the number of each tribe: the children of Judah who bore shield and spear, six thousand eight hundred, armed for war; of the children of Simeon, mighty men of valor for the war, seven thousand one hundred; of the children of Levi, four thousand six hundred; “Jehoiada was the leader of the household of Aaron; and with him were three thousand seven hundred, and Zadok, a young man mighty of valor, and of his father’s house twenty-two captains”; of the children of Benjamin, Saul’s relatives, three thousand, “for until then, the greatest part of them had kept their allegiance to Saul’s house”; of the children of Ephraim, twenty thousand eight hundred, mighty men of valor, famous men in their fathers’ houses; of the half-tribe of Manasseh, eighteen thousand, “who were mentioned by name, to come and make David king”; of the children of Issachar, “men who had understanding of the times, to know what Israel ought to do, their heads were two hundred; and all their brothers were at their command”; of Zebulun, fifty thousand “who could command and were not of double heart”; of Naphtali, one thousand captains, and with them with shield and spear thirty-seven thousand; of the Danites who could set the battle in array, twenty-eight thousand six hundred; of Asher, forty thousand; and on the other side of the Jordan, of the Reubenites, the Gadites, and of the half-tribe of Manasseh, with all kinds of instruments of war for the battle, one hundred twenty thousand. The text gives no total of these numbers, and does not quote the LORD’s word. The Korean Revised Version reads 12:32 시세를 알고 (knowing the times), and has no words for “who could command” (12:33).
- The men of war come to Hebron to make David king over all Israel, and are there with David three days, eating and drinking
all these are men of war who can order the battle array, and come with a perfect heart to Hebron to make David king over all Israel; and all the rest also of Israel are of one heart to make David king. They are there with David three days, eating and drinking; for their brothers had supplied provisions for them. Moreover those who were near to them, as far as Issachar, Zebulun, and Naphtali, bring bread on donkeys, on camels, on mules, and on oxen: supplies of flour, cakes of figs, clusters of raisins, wine, oil, cattle, and sheep in abundance; for there was joy in Israel.
- David’s word to all the assembly of Israel to bring back God’s ark, and the assembly’s answer
David consults with the captains of thousands and of hundreds, even with every leader. David says to all the assembly of Israel, “If it seems good to you, and if it is of the LORD our God, let’s send word everywhere to our brothers who are left in all the land of Israel, with whom the priests and Levites are in their cities that have pasture lands, that they may gather themselves to us. Also, let’s bring the ark of our God back to us again, for we didn’t seek it in the days of Saul.” All the assembly says that they will do so, for the thing is right in the eyes of all the people. At 13:3 the Korean Revised Version has David speak of not inquiring before the ark in the days of Saul (사울 때에는 우리가 궤 앞에서 묻지 아니하였느니라), where WEB reads “we didn’t seek it”; at 13:2 it has no word for “that have pasture lands”.
- David goes up with all Israel to Kiriath Jearim to bring up God’s ark
so David assembles all Israel together, from the Shihor River of Egypt even to the entrance of Hamath, to bring God’s ark from Kiriath Jearim. David goes up with all Israel to Baalah, that is, to Kiriath Jearim, which belonged to Judah, to bring up from there God the LORD’s ark that sits above the cherubim, that is called by the Name. They carry God’s ark on a new cart, and bring it out of Abinadab’s house; and Uzza and Ahio drive the cart. David and all Israel play before God with all their might, even with songs, with harps, with stringed instruments, with tambourines, with cymbals, and with trumpets. At 13:6 the Korean Revised Version says of the ark 이는 여호와께서 두 그룹 사이에 계시므로 그 이름으로 일컫는 궤라, that it is called by that name because the LORD is between the two cherubim; at 13:7 it names no one who carries the ark out, where WEB reads “They”.
- Uzza dies before God, and God’s ark remains three months in the house of Obed-Edom the Gittite
when they come to Chidon’s threshing floor, Uzza puts out his hand to hold the ark, for the oxen stumbled. The LORD’s anger burns against Uzza, and he strikes him because he put his hand on the ark; and he dies there before God. The text says, “David was displeased, because the LORD had broken out against Uzza. He called that place Perez Uzza, to this day.” David is afraid of God that day, saying, “How can I bring God’s ark home to me?” So David doesn’t move the ark with him into David’s city, but carries it aside into Obed-Edom the Gittite’s house. God’s ark remains with the family of Obed-Edom in his house three months; and the LORD blesses Obed-Edom’s house and all that he had. The Korean Revised Version names David as the one who called the place (다윗이 분하여 그곳을 베레스 웃사라 칭하니, 13:11), reads 소들이 뛰므로, the oxen leapt, for “the oxen stumbled” (13:9), and says that David could not carry the ark in to himself (메어들이지 못하고, 13:13), where WEB reads “didn’t move”.
- The messengers, cedar trees, masons, and carpenters Hiram king of Tyre sends to build David a house
Hiram king of Tyre sends messengers to David with cedar trees, masons, and carpenters, to build him a house. David perceives that the LORD had established him king over Israel, for his kingdom was highly exalted, for his people Israel’s sake. The Korean Revised Version calls the house 궁궐, a palace (14:1), and says that the LORD had made the kingdom prosper (나라를 진흥하게 하셨음이더라, 14:2), where WEB names no one who exalted it.
- The wives David also takes in Jerusalem, and the children he has there
David takes more wives in Jerusalem, and David becomes the father of more sons and daughters. The text says, “These are the names of the children whom he had in Jerusalem: Shammua, Shobab, Nathan, Solomon, Ibhar, Elishua, Elpelet, Nogah, Nepheg, Japhia, Elishama, Beeliada, and Eliphelet.” The text gives no total. The Korean Revised Version names David once at 14:3, and at 14:4 calls those born in Jerusalem 아들들, sons, where WEB reads “the children”.
- David inquires of God and defeats the Philistines at Baal Perazim, and their gods are burned with fire
when the Philistines hear that David was anointed king over all Israel, all the Philistines go up to seek David; and David hears of it, and goes out against them. Now the Philistines had come and made a raid in the valley of Rephaim. David inquires of God, saying, “Shall I go up against the Philistines? Will you deliver them into my hand?” The LORD says to him, “Go up; for I will deliver them into your hand.” So they come up to Baal Perazim, and David defeats them there. WEB’s 14:11 goes on, “David said, God has broken my enemies by my hand, like waters breaking out. Therefore they called the name of that place Baal Perazim.” They leave their gods there; and David gives a command, and they are burned with fire. The Korean Revised Version quotes David’s words (가로되 하나님이 물을 흩음 같이 내 손으로 내 대적을 흩으셨다 함으로), writes the place 바알부라심 and, where it is named, 바알브라심, and names no one who calls it so (14:11); at 14:12 it names the Philistines as those who left their 우상, idols, there, and has David command and burn them (다윗이 명하여 불에 사르니라).
- David does as God commanded him, and his fame goes out into all lands
the Philistines make another raid in the valley. David inquires again of God; and God says to him, “You shall not go up after them. Turn away from them, and come on them opposite the mulberry trees. When you hear the sound of marching in the tops of the mulberry trees, then go out to battle; for God has gone out before you to strike the army of the Philistines.” David does as God commanded him; and they attack the army of the Philistines from Gibeon even to Gezer. The fame of David goes out into all lands; and the LORD brings the fear of him on all nations. The Korean Revised Version gives God’s words as 마주 올라가지 말고 저희 뒤로 돌아, not to go up to meet them but to go round behind them (14:14), and 하나님이 네 앞서 나아가서 블레셋 사람의 군대를 치리라, of what God will do, where WEB reads “for God has gone out before you to strike the army of the Philistines” (14:15); at 14:16 it has David strike the army of the Philistines (다윗이 … 블레셋 사람의 군대를 쳐서) from Gibeon to Gezer.
- David prepares a place and pitches a tent for God’s ark, and says that no one but the Levites ought to carry it
David makes himself houses in David’s city; and he prepares a place for God’s ark, and pitches a tent for it. Then David says, “No one ought to carry God’s ark but the Levites. For the LORD has chosen them to carry God’s ark, and to minister to him forever.” David assembles all Israel at Jerusalem, to bring up the LORD’s ark to its place, which he had prepared for it. The Korean Revised Version reads 궁궐, a palace, for “houses” (15:1), and does not name David again at 15:2–3, whose sentence runs on from 15:1.
- The chiefs of the Levites and their brothers, from the sons of Kohath to the sons of Uzziel
the text says, “David gathered together the sons of Aaron and the Levites: of the sons of Kohath, Uriel the chief, and his brothers one hundred twenty; of the sons of Merari, Asaiah the chief, and his brothers two hundred twenty; of the sons of Gershom, Joel the chief, and his brothers one hundred thirty; of the sons of Elizaphan, Shemaiah the chief, and his brothers two hundred; of the sons of Hebron, Eliel the chief, and his brothers eighty; of the sons of Uzziel, Amminadab the chief, and his brothers one hundred twelve.” The text gives no total. The Korean Revised Version writes Kohath’s name 그핫 (15:5) and does not name David at 15:4, whose sentence runs on from 15:1–3.
- David’s word to Zadok and Abiathar the priests and to the chiefs of the Levites, and God’s ark borne on the shoulders of the children of the Levites
David calls for Zadok and Abiathar the priests, and for the Levites: for Uriel, Asaiah, Joel, Shemaiah, Eliel, and Amminadab, and says to them, “You are the heads of the fathers’ households of the Levites. Sanctify yourselves, both you and your brothers, that you may bring the ark of the LORD, the God of Israel, up to the place that I have prepared for it. For because you didn’t carry it at first, the LORD our God broke out in anger against us, because we didn’t seek him according to the ordinance.” So the priests and the Levites sanctify themselves to bring up the ark of the LORD, the God of Israel. The children of the Levites bear God’s ark on their shoulders with its poles, as Moses commanded according to the LORD’s word. At 15:12 the Korean Revised Version has David call them 레위 사람의 족장, the chiefs of the Levites.
- The singers Heman, Asaph, and Ethan with their brothers, the doorkeepers for the ark, and the priests who blow the trumpets
David speaks to the chief of the Levites to appoint their brothers as singers with instruments of music, stringed instruments, harps, and cymbals, sounding aloud and lifting up their voices with joy. So the Levites appoint Heman the son of Joel; and of his brothers, Asaph the son of Berechiah; and of the sons of Merari their brothers, Ethan the son of Kushaiah; and with them their brothers of the second rank, from Zechariah to “Obed-Edom, and Jeiel, the doorkeepers”. The text says, “So the singers, Heman, Asaph, and Ethan, were given cymbals of bronze to sound aloud”, names those with stringed instruments set to Alamoth (15:20) and those with harps tuned to the eight-stringed lyre, to lead (15:21), and goes on, “Chenaniah, chief of the Levites, was over the singing. He taught the singers, because he was skillful. Berechiah and Elkanah were doorkeepers for the ark. Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer, the priests, blew the trumpets before God’s ark; and Obed-Edom and Jehiah were doorkeepers for the ark.” The text gives no total. The Korean Revised Version gives David’s command in his own words (… 즐거운 소리를 크게 내라 하매, 15:16), sets 문지기, doorkeepers, before Obed-Edom and Jeiel (15:18), and reads 여청 for “Alamoth” (15:20), 여덟째 음에 맞추어, set to the eighth note, for “tuned to the eight-stringed lyre” (15:21), and 노래에 익숙하므로 노래를 주장하여 사람에게 가르치는 자요, Chenaniah, skilled in song, was over the singing and taught others (15:22).
- David, the elders of Israel, and the captains over thousands go to bring the ark of the LORD’s covenant up out of the house of Obed-Edom with joy
so David, the elders of Israel, and the captains over thousands go to bring the ark of the LORD’s covenant up out of the house of Obed-Edom with joy. When God helps the Levites who bore the ark of the LORD’s covenant, they sacrifice seven bulls and seven rams. David is clothed with a robe of fine linen, as are all the Levites who bore the ark, the singers, and Chenaniah the choir master with the singers; and David has an ephod of linen on him. Thus all Israel brings the ark of the LORD’s covenant up with shouting, with sound of the cornet, with trumpets, and with cymbals, sounding aloud with stringed instruments and harps. The Korean Revised Version says that David, the elders of Israel, and the captains of thousands went and carried the ark up out of Obed-Edom’s house with joy (즐거이 메고 오벧에돔의 집에서 올라왔는데, 15:25), names 무리, the multitude, as those who sacrificed (15:26), and calls Chenaniah 그 두목, their chief (15:27).
- Michal the daughter of Saul looks out at the window and despises King David in her heart
as the ark of the LORD’s covenant comes to David’s city, Michal the daughter of Saul looks out at the window, and sees king David dancing and playing; and she despises him in her heart.
- God’s ark set in the tent, and the loaf, the portion of meat and the cake of raisins David gives to everyone of Israel
the text says, “They brought in God’s ark, and set it in the middle of the tent that David had pitched for it; and they offered burnt offerings and peace offerings before God.” When David has finished offering the burnt offering and the peace offerings, he blesses the people in the LORD’s name. He gives to everyone of Israel, both man and woman, to everyone a loaf of bread, a portion of meat, and a cake of raisins. The Korean Revised Version gives 16:1 no subject (하나님의 궤를 메고 들어가서, carrying in God’s ark), where WEB reads “They”.
- The Levites appointed to minister before the LORD’s ark, and the priests with trumpets
the text says, “He appointed some of the Levites to minister before the LORD’s ark, and to commemorate, to thank, and to praise the LORD, the God of Israel: Asaph the chief, and second to him Zechariah, then Jeiel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obed-Edom, and Jeiel, with stringed instruments and with harps; and Asaph with cymbals, sounding aloud; with Benaiah and Jahaziel the priests with trumpets continually, before the ark of the covenant of God.” The Korean Revised Version names no one who appointed them (또 레위 사람을 세워, and appointed Levites), where WEB reads “He appointed”; it sets 다음은 (next) before the run of names that begins with Zechariah, and writes Mattithiah’s name 맛디디아. The text names Jeiel twice at 16:5, and does not say whether the two are one man.
- David ordains giving of thanks by the hand of Asaph and his brothers, and the song of thanks to the LORD begins
the text says, “Then on that day David first ordained giving of thanks to the LORD by the hand of Asaph and his brothers.” The song begins, “Oh give thanks to the LORD. Call on his name. Make what he has done known among the peoples. Sing to him. Sing praises to him. Tell of all his marvelous works. Glory in his holy name. Let the heart of those who seek the LORD rejoice. Seek the LORD and his strength. Seek his face forever more. Remember his marvelous works that he has done, his wonders, and the judgments of his mouth, you offspring of Israel his servant, you children of Jacob, his chosen ones.” WEB gives 16:7 no verb of saying, and neither edition says that anyone sang the song. The Korean Revised Version ends 16:7 with 감사하게 하여 이르기를 (to give thanks, saying), and gives 16:12 and 16:13 the same sentence word for word (그 종 이스라엘의 후손 … 기억할찌어다, you offspring of Israel his servant … remember), where WEB divides one sentence between the two verses.
- The song’s call to remember the covenant made with Abraham and the oath to Isaac
the song goes on, “He is the LORD our God. His judgments are in all the earth. Remember his covenant forever, the word which he commanded to a thousand generations, the covenant which he made with Abraham, his oath to Isaac. He confirmed it to Jacob for a statute, and to Israel for an everlasting covenant, saying, ‘I will give you the land of Canaan, The lot of your inheritance,’ when you were but a few men in number, yes, very few, and foreigners in it. They went about from nation to nation, from one kingdom to another people. He allowed no man to do them wrong. Yes, he reproved kings for their sakes, ‘Don’t touch my anointed ones! Do my prophets no harm!’” The Korean Revised Version gives the two sayings within the song with 이르시기를 … 하셨도다 (saying … he said), and reads 16:17 이는 야곱에게 세우신 율례 곧 이스라엘에게 하신 영원한 언약이라 (this is the statute set for Jacob, the everlasting covenant made with Israel).
- The song’s call to all the earth to sing to the LORD, who comes to judge the earth
the song goes on, “Sing to the LORD, all the earth! Display his salvation from day to day. Declare his glory among the nations, and his marvelous works among all the peoples. For great is the LORD, and greatly to be praised. He also is to be feared above all gods. For all the gods of the peoples are idols, but the LORD made the heavens. Honor and majesty are before him. Strength and gladness are in his place. Ascribe to the LORD, you families of the peoples, ascribe to the LORD glory and strength! Ascribe to the LORD the glory due to his name. Bring an offering, and come before him. Worship the LORD in holy array. Tremble before him, all the earth. The world also is established that it can’t be moved. Let the heavens be glad, and let the earth rejoice! Let them say among the nations, ‘The LORD reigns!’ Let the sea roar, and its fullness! Let the field exult, and all that is in it! Then the trees of the forest will sing for joy before the LORD, for he comes to judge the earth.” The Korean Revised Version gives the saying of 16:31 within the song (열방 중에서는 이르기를 여호와께서 통치하신다 할찌로다, among the nations let them say, the LORD reigns), and reads 16:33 주께서 땅을 심판하려 오실 것임이로다 (for the Lord will come to judge the earth), where WEB reads “for he comes to judge the earth”.
- The end of the song of thanks to the LORD, and the people’s amen
the song goes on, “Oh give thanks to the LORD, for he is good, for his loving kindness endures forever. Say, ‘Save us, God of our salvation! Gather us together and deliver us from the nations, to give thanks to your holy name, to triumph in your praise.’ Blessed be the LORD, the God of Israel, from everlasting even to everlasting.” The text goes on, “All the people said, ‘Amen,’ and praised the LORD.” The Korean Revised Version gives the saying of 16:35 within the song, framed by 너희는 이르기를 … 할찌어다 (you shall say …), closes the song within 16:36 with 하매 (when this was said), and gives the people’s word as 아멘 하고 (said amen).
- Asaph and his brothers left before the ark of the LORD’s covenant, and Zadok the priest before the LORD’s tabernacle in the high place at Gibeon
the text says, “So he left Asaph and his brothers there before the ark of the LORD’s covenant, to minister before the ark continually, as every day’s work required; and Obed-Edom with their sixty-eight relatives; Obed-Edom also the son of Jeduthun and Hosah to be doorkeepers; and Zadok the priest and his brothers the priests, before the LORD’s tabernacle in the high place that was at Gibeon, to offer burnt offerings to the LORD on the altar of burnt offering continually morning and evening, even according to all that is written in the LORD’s law, which he commanded to Israel; and with them Heman and Jeduthun and the rest who were chosen, who were mentioned by name, to give thanks to the LORD, because his loving kindness endures forever; and with them Heman and Jeduthun with trumpets and cymbals for those that should sound aloud, and with instruments for the songs of God, and the sons of Jeduthun to be at the gate.” The Korean Revised Version names David at 16:37 (다윗이), where WEB reads “he”. At 16:38 it names Obed-Edom twice (오벧에돔과 그 형제 육십 팔인과 여두둔의 아들 오벧에돔과 호사로, Obed-Edom and his brothers, sixty-eight, and Obed-Edom the son of Jeduthun, and Hosah), where WEB writes the second “Obed-Edom also the son of Jeduthun”; neither edition says whether the two are one man. At 16:42 it reads 여두둔의 아들로 문을 지키게 하였더라, with no plural mark on 아들 (son), where WEB reads “the sons of Jeduthun to be at the gate”.
- All the people depart, each to his house, and David returns to bless his house
the text says, “All the people departed, each man to his house; and David returned to bless his house.”
- David tells Nathan the prophet that the ark of the LORD’s covenant is in a tent
when David is living in his house, David says to Nathan the prophet, “Behold, I live in a cedar house, but the ark of the LORD’s covenant is in a tent.” Nathan says to David, “Do all that is in your heart; for God is with you.” The Korean Revised Version has no word for “Behold” and reads 휘장 밑에, under curtains, where WEB reads “in a tent” (17:1); at 17:2 it gives Nathan’s words in the other order and calls David 왕, the king: 하나님이 왕과 함께 계시니 무릇 마음에 있는바를 행하소서 (God is with the king; do all that is in your heart).
- The word of God that comes to Nathan that same night
that same night, the word of God comes to Nathan, saying, “Go and tell David my servant, ‘The LORD says, “You shall not build me a house to dwell in; for I have not lived in a house since the day that I brought up Israel to this day, but have gone from tent to tent, and from one tent to another. In all places in which I have walked with all Israel, did I speak a word with any of the judges of Israel, whom I commanded to be shepherd of my people, saying, ‘Why have you not built me a house of cedar?’”’ Now therefore, you shall tell my servant David, ‘The LORD of Armies says, “I took you from the sheep pen, from following the sheep, to be prince over my people Israel. I have been with you wherever you have gone, and have cut off all your enemies from before you. I will make you a name like the name of the great ones who are on the earth. I will appoint a place for my people Israel, and will plant them, that they may dwell in their own place, and be moved no more. The children of wickedness will not waste them any more, as at the first, and from the day that I commanded judges to be over my people Israel. I will subdue all your enemies. Moreover I tell you that the LORD will build you a house. It will happen, when your days are fulfilled that you must go to be with your fathers, that I will set up your offspring after you, who will be of your sons; and I will establish his kingdom. He will build me a house, and I will establish his throne forever. I will be his father, and he will be my son. I will not take my loving kindness away from him, as I took it from him who was before you; but I will settle him in my house and in my kingdom forever. His throne will be established forever.”’” Neither edition names the son of 17:11–14 or “him who was before you” (17:13). The Korean Revised Version reads 이 장막과 저 장막에 있으며 이 성막과 저 성막에 있었나니, I was in this tent and that tent, in this tabernacle and that tabernacle, at 17:5; 네 모든 대적으로 네게 복종하게 하리라, I will make all your enemies submit to you, at 17:10; and 네 씨 곧 네 아들 중 하나, your seed, that is, one of your sons, at 17:11.
- The words and the vision that Nathan speaks to David
the text says, “According to all these words, and according to all this vision, so Nathan spoke to David.” It does not set down Nathan’s words again.
- The words of David the king, who goes in and sits before the LORD
then David the king goes in and sits before the LORD; and he says, “Who am I, LORD God, and what is my house, that you have brought me this far? This was a small thing in your eyes, O God, but you have spoken of your servant’s house for a great while to come, and have respected me according to the standard of a man of high degree, LORD God. What can David say yet more to you concerning the honor which is done to your servant? For you know your servant. LORD, for your servant’s sake, and according to your own heart, you have done all this greatness, to make known all these great things. LORD, there is no one like you, neither is there any God besides you, according to all that we have heard with our ears. What one nation on the earth is like your people Israel, whom God went to redeem to himself for a people, to make you a name by great and awesome things, in driving out nations from before your people whom you redeemed out of Egypt? For you made your people Israel your own people forever; and you, LORD, became their God.” At 17:21, from 하나님이 가서 구속하사 (God went to redeem) to the end of the verse, the Korean Revised Version speaks of God in the third person (이름을 얻으시고 … 애굽에서 구속하신 자기 백성 앞에서 열국을 쫓아내셨사오며, got himself a name … drove out nations from before his people whom he redeemed out of Egypt), where WEB turns to “you” (“to make you a name … your people whom you redeemed”).
- David the king goes on to ask the LORD to establish forever the word spoken concerning his house
the words go on, “Now, LORD, let the word that you have spoken concerning your servant, and concerning his house, be established forever, and do as you have spoken. Let your name be established and magnified forever, saying, ‘The LORD of Armies is the God of Israel, even a God to Israel. The house of David your servant is established before you.’ For you, my God, have revealed to your servant that you will build him a house. Therefore your servant has found courage to pray before you. Now, LORD, you are God, and have promised this good thing to your servant. Now it has pleased you to bless the house of your servant, that it may continue forever before you; for you, LORD, have blessed, and it is blessed forever.” These verses do not name the speaker again; the words begin at 17:16, “Then David the king went in and sat before the LORD; and he said”. At 17:24 the Korean Revised Version sets the words on the house of David outside what men are to say, as a request (주의 종 다윗의 집이 주 앞에서 견고히 서게 하옵소서, let the house of David your servant stand firm before you); at 17:27 it reads 이 복을 영원히 누리리이다, will enjoy this blessing forever, with no subject named.
- Gath and its towns, which David takes out of the hand of the Philistines, and the Moabites, who become servants to David
after this, David defeats the Philistines and subdues them, and takes Gath and its towns out of the hand of the Philistines. He defeats Moab; and the Moabites become servants to David and bring tribute. The Korean Revised Version names no one anew at 18:2 (또 모압을 치매, and struck Moab), carrying on the sentence of 18:1, where WEB has “He”.
- Hadadezer king of Zobah, whom David defeats, and the bronze taken from Tibhath and Cun
David defeats Hadadezer king of Zobah, toward Hamath, as he goes to establish his dominion by the river Euphrates. David takes from him one thousand chariots, seven thousand horsemen, and twenty thousand footmen; and David hamstrings all the chariot horses, but reserves of them enough for one hundred chariots. When the Syrians of Damascus come to help Hadadezer king of Zobah, David strikes twenty-two thousand men of the Syrians. Then David puts garrisons in Syria of Damascus; and the Syrians become servants to David and bring tribute. The text says, “The LORD gave victory to David wherever he went.” David takes the shields of gold that were on the servants of Hadadezer, and brings them to Jerusalem. From Tibhath and from Cun, cities of Hadadezer, David takes very much bronze, “with which Solomon made the bronze sea, the pillars, and the vessels of bronze.” At 18:3 the Korean Revised Version makes Hadadezer the one who seeks to establish his dominion by the river Euphrates (소바 왕 하닷에셀이 유브라데강 가에서 자기 권세를 펴고자 하매), and says that David struck him and came as far as Hamath (하맛까지 이르고); it names no one anew at 18:4, 18:6 and 18:8, where WEB names David, and reads 아람, Aram, where WEB has “Syria” and “the Syrians”.
- Hadoram, whom Tou king of Hamath sends to King David, and what King David dedicates to the LORD
the text says, “When Tou king of Hamath heard that David had struck all the army of Hadadezer king of Zobah, he sent Hadoram his son to King David to greet him and to bless him, because he had fought against Hadadezer and struck him”, adds in brackets “for Hadadezer had wars with Tou”, and goes on, “and he had with him all kinds of vessels of gold and silver and bronze.” King David also dedicates these to the LORD, with the silver and the gold that he carried away from all the nations: from Edom, from Moab, from the children of Ammon, from the Philistines, and from Amalek. The Korean Revised Version names David as the one who struck Hadadezer (다윗이 하닷에셀을 쳐서 파하였음이라), says that Hadadezer had wars with Tou 여러번, many times, and names Hadoram as the one who brought the vessels (하도람이 금과 은과 놋의 여러가지 그릇을 가져온지라).
- The eighteen thousand Edomites whom Abishai strikes in the Valley of Salt, and the garrisons in Edom
Abishai the son of Zeruiah strikes eighteen thousand of the Edomites in the Valley of Salt. He puts garrisons in Edom; and all the Edomites become servants to David. The text says, “The LORD gave victory to David wherever he went.” The Korean Revised Version names David as the one who put the garrisons in Edom (다윗이 에돔에 수비대를 두매), where WEB has “He”, after Abishai of 18:12.
- David reigns over all Israel, and those over the army, the recorder, the priests and the scribe
the text says, “David reigned over all Israel; and he executed justice and righteousness for all his people. Joab the son of Zeruiah was over the army; Jehoshaphat the son of Ahilud was recorder; Zadok the son of Ahitub and Abimelech the son of Abiathar were priests; Shavsha was scribe; and Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and the sons of David were chief officials serving the king.” The Korean Revised Version reads 군대 장관이 되고, became captain of the army, at 18:15, and 왕을 모셔 대신이 되니라, attended the king and became chief officials, at 18:17.
- Hanun shaves David’s servants, cuts off their garments, and sends them away
after this, Nahash the king of the children of Ammon dies, and his son reigns in his place. David says, “I will show kindness to Hanun the son of Nahash, because his father showed kindness to me.” So David sends messengers to comfort him concerning his father, and David’s servants come into the land of the children of Ammon to Hanun to comfort him. But the princes of the children of Ammon say to Hanun, “Do you think that David honors your father, in that he has sent comforters to you? Haven’t his servants come to you to search, to overthrow, and to spy out the land?” So Hanun takes David’s servants, shaves them, and cuts off their garments in the middle at their buttocks, and sends them away. Then some people go and tell David how the men were treated. He sends to meet them; for the men were greatly humiliated. The king says, “Stay at Jericho until your beards have grown, and then return.” The Korean Revised Version gives David’s words at 19:2 with the reason first (하눈의 아비 나하스가 전에 내게 은혜를 베풀었으니, Nahash the father of Hanun showed kindness to me before), reads 그 수염을 깎고, shaved their beards, at 19:4, and names David at 19:5 (다윗이 저희를 맞으러 보내어 이르기를, David sent to meet them and said), where WEB has “He” and “The king”.
- The chariots and horsemen that Hanun and the children of Ammon hire with a thousand talents of silver
when the children of Ammon see that they had made themselves odious to David, Hanun and the children of Ammon send one thousand talents of silver to hire chariots and horsemen out of Mesopotamia, out of Aram-maacah, and out of Zobah. So they hire for themselves thirty-two thousand chariots, and the king of Maacah with his people, who come and encamp near Medeba. The children of Ammon gather themselves together from their cities, and come to battle. When David hears of it, he sends Joab with all the army of the mighty men. The children of Ammon come out, and put the battle in array at the gate of the city; and the kings who had come are by themselves in the field. Where WEB has “Mesopotamia”, the Korean Revised Version names 아람 나하라임 (19:6), and it writes Aram-maacah as one word, 아람마아가; at 19:9 it reads 도우러 온 여러 왕, the kings who had come to help.
- The Syrians and the children of Ammon flee before Joab and Abishai his brother
when Joab sees that the battle was set against him before and behind, he chooses some of all the choice men of Israel, and puts them in array against the Syrians. The rest of the people he commits into the hand of Abishai his brother; and they put themselves in array against the children of Ammon. He says, “If the Syrians are too strong for me, then you are to help me; but if the children of Ammon are too strong for you, then I will help you. Be courageous, and let’s be strong for our people and for the cities of our God. May the LORD do that which seems good to him.” So Joab and the people who were with him come near to the front of the Syrians to the battle; and they flee before him. When the children of Ammon see that the Syrians had fled, they likewise flee before Abishai his brother, and enter into the city. Then Joab comes to Jerusalem. Neither edition names the speaker at 19:12 (the Korean 가로되, said, with no subject; WEB “He said”); 19:10–11 name Joab. At 19:15 the Korean Revised Version reads 요압의 아우 아비새, Abishai the brother of Joab, where WEB has “Abishai his brother”.
- David crosses the Jordan, and Shophach the captain of the army of Hadadezer is killed
when the Syrians see that they were defeated by Israel, they send messengers and call out the Syrians who were beyond the River, with Shophach the captain of the army of Hadadezer leading them. David is told that, so he gathers all Israel together, passes over the Jordan, comes to them, and sets the battle in array against them; and when David has put the battle in array against the Syrians, they fight with him. The Syrians flee before Israel; and David kills of the Syrian men seven thousand charioteers and forty thousand footmen, and also kills Shophach the captain of the army. When the servants of Hadadezer see that they were defeated by Israel, they make peace with David and serve him. The Syrians would not help the children of Ammon any more. The Korean Revised Version writes the captain’s name 소박, and reads 아람 병거 칠천승의 군사, the men of seven thousand Syrian chariots, at 19:18.
- Rabbah, which Joab strikes and overthrows, and the crown of their king, which David takes
at the time of the return of the year, at the time when kings go out, Joab leads out the army and wastes the country of the children of Ammon, and comes and besieges Rabbah. But David stays at Jerusalem. Joab strikes Rabbah, and overthrows it. David takes the crown of their king from off his head, and finds it to weigh a talent of gold, and there were precious stones in it. It is set on David’s head, and he brings very much plunder out of the city. He brings out the people who were in it, and has them cut with saws, with iron picks, and with axes. David does so to all the cities of the children of Ammon. Then David and all the people return to Jerusalem. The Korean Revised Version names the precious stones with the crown (보석 있는 면류관, the crown with precious stones), says that David put the crown on his own head (그 면류관을 자기 머리에 쓰니라), and reads at 20:3 톱질과 써레질과 도끼질을 하게 하니라, had them work with saws, harrows and axes.
- The wars with the Philistines, and those born to the giant in Gath, who fell by the hand of David and his servants
after this, war arises at Gezer with the Philistines. Then Sibbecai the Hushathite kills Sippai, of the sons of the giant; and they are subdued. Again there is war with the Philistines; and Elhanan the son of Jair kills Lahmi the brother of Goliath the Gittite, the staff of whose spear was like a weaver’s beam. There is again war at Gath, where there was a man of great stature, who had twenty-four fingers and toes, six on each hand and six on each foot; and he also was born to the giant. When he defies Israel, Jonathan the son of Shimea, David’s brother, kills him. The text says, “These were born to the giant in Gath; and they fell by the hand of David and by the hand of his servants.” The Korean Revised Version reads 저희가 항복하였더라, they surrendered, at 20:4, and 이 사람의 창자루, this man’s spear shaft, at 20:5; at 20:8 it reads 가드 장대한 자의 소생이라도 다윗의 손과 그 신복의 손에 다 죽었더라, even those born to the giant of Gath all died by the hand of David and the hand of his servants.
- Satan moves David, and David tells Joab and the princes of the people to count Israel
the text says, “Satan stood up against Israel, and moved David to take a census of Israel.” David says to Joab and to the princes of the people, “Go, count Israel from Beersheba even to Dan; and bring me word, that I may know how many there are.” Joab says, “May the LORD make his people a hundred times as many as they are. But, my lord the king, aren’t they all my lord’s servants? Why does my lord require this thing? Why will he be a cause of guilt to Israel?” The text goes on, “Nevertheless the king’s word prevailed against Joab. Therefore Joab departed and went throughout all Israel, then came to Jerusalem. Joab gave the sum of the census of the people to David. All those of Israel were one million one hundred thousand men who drew a sword; and in Judah were four hundred seventy thousand men who drew a sword. But he didn’t count Levi and Benjamin among them, for the king’s word was abominable to Joab.” The Korean Revised Version names no one who gave the sum at 21:5 (백성의 수효를 다윗에게 고하니, gave the number of the people to David), and at 21:6 names Joab as the one who did not count Levi and Benjamin (요압이 왕의 명령을 밉게 여겨, Joab, finding the king’s command hateful); it reads 이스라엘 땅에 두루 다닌 후에 (after going throughout the land of Israel) at 21:4, and at 21:3 puts Joab’s last question to the king himself (어찌하여 이스라엘로 죄가 있게 하시나이까).
- God strikes Israel, and David says to God that he has sinned greatly
the text says, “God was displeased with this thing; therefore he struck Israel.” David says to God, “I have sinned greatly, in that I have done this thing. But now put away, I beg you, the iniquity of your servant, for I have done very foolishly.”
- The three things that Gad, David’s seer, tells David, and David’s answer
the LORD speaks to Gad, David’s seer, saying, “Go and speak to David, saying, ‘The LORD says, “I offer you three things. Choose one of them, that I may do it to you.”’” So Gad comes to David and says to him, “The LORD says, ‘Take your choice: either three years of famine; or three months to be consumed before your foes, while the sword of your enemies overtakes you; or else three days of the sword of the LORD, even pestilence in the land, and the LORD’s angel destroying throughout all the borders of Israel. Now therefore consider what answer I shall return to him who sent me.’” David says to Gad, “I am in distress. Let me fall, I pray, into the LORD’s hand, for his mercies are very great. Don’t let me fall into man’s hand.” The Korean Revised Version closes the LORD’s words at 하셨나니 in 21:12 and gives the last words, 내가 무슨 말로 나를 보내신 이에게 대답할 것을 결정하소서 (decide by what word I shall answer him who sent me), as Gad’s own, where WEB’s inner quotation closes only after “him who sent me”.
- The LORD sends a pestilence and tells the destroying angel to withdraw his hand, and David falls on his face with the elders and speaks to God
the text says, “So the LORD sent a pestilence on Israel, and seventy thousand men of Israel fell. God sent an angel to Jerusalem to destroy it. As he was about to destroy, the LORD saw, and he relented of the disaster”. The LORD says to the destroying angel, “It is enough. Now withdraw your hand.” The text goes on, “the LORD’s angel was standing by the threshing floor of Ornan the Jebusite. David lifted up his eyes, and saw the LORD’s angel standing between earth and the sky, having a drawn sword in his hand stretched out over Jerusalem. Then David and the elders, clothed in sackcloth, fell on their faces.” David says to God, “Isn’t it I who commanded the people to be counted? It is even I who have sinned and done very wickedly; but these sheep, what have they done? Please let your hand, O LORD my God, be against me and against my father’s house; but not against your people, that they should be plagued.” The Korean Revised Version reads 뉘우치사 (repented) at 21:15 where WEB has “relented”, and says at 21:16 that the angel, holding the drawn sword in his hand, pointed toward Jerusalem (칼을 빼어 손에 들고 예루살렘 편을 가리켰는지라).
- David goes up to the threshing floor of Ornan and gives six hundred shekels of gold for the place
the text says, “Then the LORD’s angel commanded Gad to tell David that David should go up and raise an altar to the LORD on the threshing floor of Ornan the Jebusite. David went up at the saying of Gad, which he spoke in the LORD’s name. Ornan turned back and saw the angel; and his four sons who were with him hid themselves. Now Ornan was threshing wheat. As David came to Ornan, Ornan looked and saw David, and went out of the threshing floor, and bowed himself to David with his face to the ground.” David says to Ornan, “Sell me the place of this threshing floor, that I may build an altar to the LORD on it. You shall sell it to me for the full price, that the plague may be stopped from afflicting the people.” Ornan says to David, “Take it for yourself, and let my lord the king do that which is good in his eyes. Behold, I give the oxen for burnt offerings, and the threshing instruments for wood, and the wheat for the meal offering. I give it all.” King David says to Ornan, “No, but I will most certainly buy it for the full price. For I will not take that which is yours for the LORD, nor offer a burnt offering that costs me nothing.” So David gives to Ornan six hundred shekels of gold by weight for the place. The Korean Revised Version gives the angel’s command at 21:18 in the words spoken (올라가서 여부스 사람 오르난의 타작마당에서 여호와를 위하여 단을 쌓으라, go up and build an altar to the LORD on the threshing floor of Ornan the Jebusite); at 21:20 it says that Ornan, threshing wheat, turned, saw the angel and hid with his four sons (네 아들과 함께 숨었더니); it reads 이 타작하는 곳 (this threshing place) at 21:22 and 곡식 떠는 기계는 화목으로 (the threshing instruments as firewood) at 21:23; and at 21:25 it names no giver, its sentence running on from 다윗왕 (King David) in 21:24.
- David builds an altar, and the LORD answers him from the sky by fire
the text says, “David built an altar to the LORD there, and offered burnt offerings and peace offerings, and called on the LORD; and he answered him from the sky by fire on the altar of burnt offering. Then the LORD commanded the angel, and he put his sword back into its sheath.” The text gives neither David’s words when he called on the LORD nor the words of the command to the angel. The Korean Revised Version names the LORD at 21:26 (여호와께서 하늘에서부터 번제단 위에 불을 내려 응답하시고, the LORD sent down fire from heaven on the altar of burnt offering and answered) and names no one at 21:27 (사자를 명하시매, commanded the angel), its sentence running on from 21:26.
- David sacrifices at the threshing floor of Ornan, and is afraid of the sword of the LORD’s angel
the text says, “At that time, when David saw that the LORD had answered him in the threshing floor of Ornan the Jebusite, then he sacrificed there. For the LORD’s tabernacle, which Moses made in the wilderness, and the altar of burnt offering, were at that time in the high place at Gibeon. But David couldn’t go before it to inquire of God, for he was afraid because of the sword of the LORD’s angel.” The Korean Revised Version reads 여호와의 장막 (the LORD’s tent) at 21:29 and, at 21:30, 감히 그 앞에 가서 하나님께 묻지 못함이라 (he dared not go before it to inquire of God).
- What David says of the house of the LORD God and of the altar of burnt offering for Israel
David says, “This is the house of the LORD God, and this is the altar of burnt offering for Israel.” The verse does not name what “this” points to.
- David gathers the foreigners, sets masons to work, and prepares iron, bronze and cedar
the text says, “David gave orders to gather together the foreigners who were in the land of Israel; and he set masons to cut dressed stones to build God’s house. David prepared iron in abundance for the nails for the doors of the gates and for the couplings, and bronze in abundance without weight, and cedar trees without number, for the Sidonians and the people of Tyre brought cedar trees in abundance to David.” David says, “Solomon my son is young and tender, and the house that is to be built for the LORD must be exceedingly magnificent, of fame and of glory throughout all countries. I will therefore make preparation for it.” So David prepares abundantly before his death. The Korean Revised Version reads 이스라엘 땅에 우거하는 이방 사람 (the foreigners sojourning in the land of Israel) at 22:2.
- David calls for Solomon and commands him to build the house, and tells him the LORD’s word that came to him
David calls for Solomon his son, and commands him to build a house for the LORD, the God of Israel (WEB 22:6 reads “Then he called for Solomon his son”, and 22:7 names David). David says to Solomon his son, “As for me, it was in my heart to build a house to the name of the LORD my God. But the LORD’s word came to me, saying, ‘You have shed blood abundantly and have made great wars. You shall not build a house to my name, because you have shed much blood on the earth in my sight. Behold, a son shall be born to you, who shall be a man of peace. I will give him rest from all his enemies all around; for his name shall be Solomon, and I will give peace and quietness to Israel in his days. He shall build a house for my name; and he will be my son, and I will be his father; and I will establish the throne of his kingdom over Israel forever.’” The Korean Revised Version names David at 22:6 (다윗이 그 아들 솔로몬을 불러, David called Solomon his son) and names no new speaker at 22:7, its sentence running on (이르되 내 아들아, saying, my son); at 22:9 it reads 저는 평강의 사람이라 (he is a man of peace) and 그 이름을 솔로몬이라 하리니 이는 내가 저의 생전에 평안과 안정을 이스라엘에게 줄 것임이니라 (his name shall be Solomon, for I will give peace and quietness to Israel in his days).
- David’s charge to Solomon goes on, with his words of what he has prepared for the LORD’s house
the words David began at 22:7 to Solomon his son go on; 22:11–16 do not name the speaker or the one spoken to again. David says, “Now, my son, may the LORD be with you and prosper you, and build the house of the LORD your God, as he has spoken concerning you. May the LORD give you discretion and understanding, and put you in charge of Israel, so that you may keep the law of the LORD your God. Then you will prosper, if you observe to do the statutes and the ordinances which the LORD gave Moses concerning Israel. Be strong and courageous. Don’t be afraid and don’t be dismayed. Now, behold, in my affliction I have prepared for the LORD’s house one hundred thousand talents of gold, one million talents of silver, and bronze and iron without weight; for it is in abundance. I have also prepared timber and stone; and you may add to them. There are also workmen with you in abundance—cutters and workers of stone and timber, and all kinds of men who are skillful in every kind of work; of the gold, the silver, the bronze, and the iron, there is no number. Arise and be doing, and may the LORD be with you.” At 22:11 the Korean Revised Version reads 네가 형통하여 (that you may prosper), where WEB reads “may the LORD be with you and prosper you”; at 22:14 it reads 환난 중에 (in trouble) for “in my affliction”.
- David’s command to all the princes of Israel to help Solomon his son
David also commands all the princes of Israel to help Solomon his son, saying, “Isn’t the LORD your God with you? Hasn’t he given you rest on every side? For he has delivered the inhabitants of the land into my hand; and the land is subdued before the LORD and before his people. Now set your heart and your soul to follow the LORD your God. Arise therefore, and build the sanctuary of the LORD God, to bring the ark of the LORD’s covenant and the holy vessels of God into the house that is to be built for the LORD’s name.” The Korean Revised Version reads 여호와의 이름을 위하여 건축한 전 (the house built for the LORD’s name) at 22:19.
- David makes Solomon his son king over Israel and gathers the princes, the priests and the Levites
the text says, “Now David was old and full of days; and he made Solomon his son king over Israel. He gathered together all the princes of Israel, with the priests and the Levites.” The Korean Revised Version reads 나이 많아 늙으매 (being old in years) where WEB reads “old and full of days”.
- The Levites counted from thirty years old and upward, thirty-eight thousand, and their work
the text says, “The Levites were counted from thirty years old and upward; and their number by their polls, man by man, was thirty-eight thousand.” David says, “Of these, twenty-four thousand were to oversee the work of the LORD’s house, six thousand were officers and judges, four thousand were doorkeepers, and four thousand praised the LORD with the instruments which I made for giving praise.” The Korean Revised Version gives 23:4–5 as the text’s own words, with no speaker, and names the instruments 다윗의 찬송하기 위하여 지은 악기 (the instruments David made for praising).
- The divisions David makes by the sons of Levi, and the Gershonites
the text says, “David divided them into divisions according to the sons of Levi: Gershon, Kohath, and Merari. Of the Gershonites: Ladan and Shimei.” It goes on with the three sons of Ladan (23:8) and three sons of Shimei, after whom 23:9 says, “These were the heads of the fathers’ households of Ladan”; 23:10 says, “The sons of Shimei: Jahath, Zina, Jeush, and Beriah. These four were the sons of Shimei”; and 23:11 says, “Jahath was the chief, and Zizah the second; but Jeush and Beriah didn’t have many sons; therefore they became a fathers’ house in one reckoning.” The Korean Revised Version writes the first name of 23:9 슬로밋, where WEB writes Shelomoth. In both editions 23:10 names Zina after Jahath (the Korean 시나), and 23:11 names Zizah after him (the Korean 시사).
- The sons of Kohath; Aaron separated, and the sons of Moses the man of God
the text says, “The sons of Kohath: Amram, Izhar, Hebron, and Uzziel, four. The sons of Amram: Aaron and Moses; and Aaron was separated that he should sanctify the most holy things, he and his sons forever, to burn incense before the LORD, to minister to him, and to bless in his name forever. But as for Moses the man of God, his sons were named among the tribe of Levi.” It goes on with the sons of Moses and of Gershom, Eliezer, Izhar, Hebron, and Uzziel, and 23:16–20 call Shebuel, Rehabiah, Shelomith, Jeriah, and Micah “the chief”; 23:17 says, “Eliezer had no other sons, but the sons of Rehabiah were very many.” The Korean Revised Version reads 몸을 성결케 하여 영원토록 지극히 거룩한 자가 되어 (sanctified himself and became most holy forever) where WEB reads “that he should sanctify the most holy things” (23:13).
- The sons of Merari, and Eleazar who died with no sons
the text says, “The sons of Merari: Mahli and Mushi. The sons of Mahli: Eleazar and Kish. Eleazar died, and had no sons, but daughters only; and their relatives, the sons of Kish, took them as wives. The sons of Mushi: Mahli, Eder, and Jeremoth, three.” The Korean Revised Version reads 그 형제 기스의 아들이 저에게 장가 들었으며 at 23:22, where WEB reads “their relatives, the sons of Kish”.
- The sons of Levi counted from twenty years old and upward by the last words of David
the text says, “These were the sons of Levi after their fathers’ houses, even the heads of the fathers’ houses of those who were counted individually, in the number of names by their polls, who did the work for the service of the LORD’s house, from twenty years old and upward.” David says, “The LORD, the God of Israel, has given rest to his people; and he dwells in Jerusalem forever. Also the Levites will no longer need to carry the tabernacle and all its vessels for its service.” The text goes on, “For by the last words of David the sons of Levi were counted, from twenty years old and upward.” The Korean Revised Version reads 다윗의 유언대로 (according to David’s last words) at 23:27.
- The duty of waiting on the sons of Aaron for the service of the LORD’s house
the text says, “For their duty was to wait on the sons of Aaron for the service of the LORD’s house—in the courts, in the rooms, and in the purifying of all holy things, even the work of the service of God’s house; for the show bread also, and for the fine flour for a meal offering, whether of unleavened wafers, or of that which is baked in the pan, or of that which is soaked, and for all measurements of quantity and size; and to stand every morning to thank and praise the LORD, and likewise in the evening; and to offer all burnt offerings to the LORD on the Sabbaths, on the new moons, and on the set feasts, in number according to the ordinance concerning them, continually before the LORD; and that they should keep the duty of the Tent of Meeting, the duty of the holy place, and the duty of the sons of Aaron their brothers for the service of the LORD’s house.” The Korean Revised Version reads 그 명하신 규례의 정한 수효대로 (in the set number of the commanded ordinance) at 23:31.
- David, with Zadok and Ahimelech, divides the sons of Aaron, and Shemaiah writes them
the text says, “These were the divisions of the sons of Aaron. The sons of Aaron: Nadab, Abihu, Eleazar, and Ithamar. But Nadab and Abihu died before their father, and had no children; therefore Eleazar and Ithamar served as priests. David, with Zadok of the sons of Eleazar and Ahimelech of the sons of Ithamar, divided them according to their ordering in their service. There were more chief men found of the sons of Eleazar than of the sons of Ithamar; and they were divided like this: of the sons of Eleazar there were sixteen, heads of fathers’ houses; and of the sons of Ithamar, according to their fathers’ houses, eight. Thus they were divided impartially by drawing lots; for there were princes of the sanctuary and princes of God, both of the sons of Eleazar, and of the sons of Ithamar. Shemaiah the son of Nethanel the scribe, who was of the Levites, wrote them in the presence of the king, the princes, Zadok the priest, Ahimelech the son of Abiathar, and the heads of the fathers’ households of the priests and of the Levites; one fathers’ house being taken for Eleazar, and one taken for Ithamar.” The Korean Revised Version sets 서기관 (the scribe) directly before Shemaiah’s name at 24:6 (레위 사람 느다넬의 아들 서기관 스마야), and ends the verse 엘르아살의 자손 중에서 한 집을 취하고 이다말의 자손 중에서 한 집을 취하였으니 (taking one house of the sons of Eleazar and one house of the sons of Ithamar).
- The lots, from Jehoiarib the first to Maaziah the twenty-fourth
the text names the lots in order, from “Now the first lot came out to Jehoiarib, the second to Jedaiah” to “the twenty-third to Delaiah, and the twenty-fourth to Maaziah”, and 24:19 says, “This was their ordering in their service, to come into the LORD’s house according to the ordinance given to them by Aaron their father, as the LORD, the God of Israel, had commanded him.” The text does not say which lot was of which house. The Korean Revised Version reads 이스라엘 하나님 여호와께서 저희 조상 아론에게 명하신 규례대로 (according to the ordinance that the LORD, the God of Israel, commanded Aaron their father) at 24:19.
- The rest of the sons of Levi, who likewise cast lots
the text names the rest of the sons of Levi, from “Of the rest of the sons of Levi: of the sons of Amram, Shubael; of the sons of Shubael, Jehdeiah” to “The sons of Mushi: Mahli, Eder, and Jerimoth. These were the sons of the Levites after their fathers’ houses.” 24:31 says, “These likewise cast lots even as their brothers the sons of Aaron in the presence of David the king, Zadok, Ahimelech, and the heads of the fathers’ households of the priests and of the Levites, the fathers’ households of the chief even as those of his younger brother.” The Korean Revised Version opens 24:22 with 이스할의 아들 중에는 (of the sons of Izhar) where WEB reads “Of the Izharites”; calls Jeriah 장자 (the firstborn) at 24:23, where WEB has no such word; and reads 므라리의 자손 야아시야에게서 난 자는 (those born of Jaaziah, of the children of Merari) where WEB reads “The sons of Merari by Jaaziah” (24:27).
- David and the captains of the army set apart certain of the sons of Asaph, Heman, and Jeduthun for the service
the text says, “Moreover, David and the captains of the army set apart for the service certain of the sons of Asaph, of Heman, and of Jeduthun, who were to prophesy with harps, with stringed instruments, and with cymbals. The number of those who did the work according to their service was:” 25:2 names “of the sons of Asaph: Zaccur, Joseph, Nethaniah, and Asharelah. The sons of Asaph were under the hand of Asaph, who prophesied at the order of the king.” 25:3 says, “Of Jeduthun, the sons of Jeduthun: Gedaliah, Zeri, Jeshaiah, Shimei, Hashabiah, and Mattithiah, six, under the hands of their father Jeduthun, who prophesied in giving thanks and praising the LORD with the harp.” 25:4 names “the sons of Heman”, from Bukkiah to Mahazioth. 25:5–7 say, “All these were the sons of Heman the king’s seer in the words of God, to lift up the horn. God gave to Heman fourteen sons and three daughters. All these were under the hands of their father for song in the LORD’s house, with cymbals, stringed instruments, and harps, for the service of God’s house: Asaph, Jeduthun, and Heman being under the order of the king. The number of them, with their brothers who were instructed in singing to the LORD, even all who were skillful, was two hundred eighty-eight.” The Korean Revised Version reads 신령한 노래를 하게 at 25:1 where WEB reads “to prophesy”, and at 25:2–3 it says these words of the sons (이 아삽의 아들들이 아삽의 수하에 속하여 왕의 명령을 좇아 신령한 노래를 하며; 여섯 사람이니 그 아비 여두둔의 수하에 속하여 수금을 잡아 신령한 노래를 하며), where WEB says “Asaph, who prophesied” and “their father Jeduthun, who prophesied”. At 25:3 it names five sons of Jeduthun, without Shimei, and says 여섯 사람 (six men); at 25:4 it writes Eliathah’s name 엘리아다; and at 25:5 it calls Heman’s sons 나팔을 부는 자 (those who blow the trumpet) and Heman 하나님의 말씀을 받드는 왕의 선견자 (the king’s seer who upholds the words of God).
- The lots for their offices, from the first to the twelfth
the text says, “They cast lots for their offices, all alike, the small as well as the great, the teacher as well as the student.” 25:9–19 go through the lots in order, from “Now the first lot came out for Asaph to Joseph” to “the twelfth to Hashabiah, his sons and his brothers, twelve”: no number is given with the first; the second is “to Gedaliah, he and his brothers and sons were twelve”; and each from the third on has “his sons and his brothers, twelve”. The Korean Revised Version reads 25:8 이 무리의 큰 자나 작은 자나 스승이나 제자를 무론하고 일례로 제비 뽑아 직임을 얻었으니 (all of them, great or small, teacher or student alike, received their offices by lot), and names the first 아삽의 아들 중 요셉 (Joseph, of the sons of Asaph).
- The lots from the thirteenth to the twenty-fourth
the lots go on from “for the thirteenth, Shubael, his sons and his brothers, twelve” to “for the twenty-fourth to Romamti-Ezer, his sons and his brothers, twelve”, each with “his sons and his brothers, twelve”. The text gives no total. The Korean Revised Version reads each lot 그 아들과 형제와 십 이인 (his sons and brothers, twelve) and writes Eliathah’s name 엘리아다 (25:27).
- The divisions of the doorkeepers: Meshelemiah, Obed-Edom, and Hosah with their sons
the text says, “For the divisions of the doorkeepers: of the Korahites, Meshelemiah the son of Kore, of the sons of Asaph.” 26:2–3 name Meshelemiah’s sons from “Zechariah the firstborn” to “Eliehoenai the seventh”, and 26:4–5 Obed-Edom’s sons from “Shemaiah the firstborn” to “Peullethai the eighth; for God blessed him.” 26:6–9 say, “Sons were also born to Shemaiah his son, who ruled over the house of their father; for they were mighty men of valor. The sons of Shemaiah: Othni, Rephael, Obed, and Elzabad, whose relatives were valiant men, Elihu, and Semachiah. All these were of the sons of Obed-Edom with their sons and their brothers, able men in strength for the service: sixty-two of Obed-Edom. Meshelemiah had sons and brothers, eighteen valiant men.” 26:10–11 say, “Also Hosah, of the children of Merari, had sons: Shimri the chief”, with the words “for though he was not the firstborn, yet his father made him chief” in WEB’s parentheses, and go on, “Hilkiah the second, Tebaliah the third, and Zechariah the fourth. All the sons and brothers of Hosah were thirteen.” The Korean Revised Version sets 아삽의 자손 (of the sons of Asaph) before Kore’s name (26:1), writes Jehozabad’s name 여호사밧 (26:4), names Obed-Edom at 26:5 (하나님이 오벧에돔에게 복을 주셨음이며) where WEB says “him”, says of Shemaiah’s sons that they ruled their family (저희의 족속을 다스리는 자요 큰 용사라, 26:6), calls Elihu and Semachiah 엘사밧의 형제 (Elzabad’s brothers, 26:7), and calls Shimri 장자, the word for the eldest son, where WEB reads “chief” (26:10).
- The lots cast for every gate, according to their fathers’ houses
the text says, “Of these were the divisions of the doorkeepers, even of the chief men, having offices like their brothers, to minister in the LORD’s house. They cast lots, the small as well as the great, according to their fathers’ houses, for every gate.” 26:14–16 say, “The lot eastward fell to Shelemiah. Then for Zechariah his son, a wise counselor, they cast lots; and his lot came out northward. To Obed-Edom southward; and to his sons the storehouse. To Shuppim and Hosah westward, by the gate of Shallecheth, at the causeway that goes up, watchman opposite watchman.” 26:17–19 say, “Eastward were six Levites, northward four a day, southward four a day, and for the storehouse two and two. For Parbar westward, four at the causeway, and two at Parbar. These were the divisions of the doorkeepers; of the sons of the Korahites, and of the sons of Merari.” Where WEB names Parbar (26:18), the Korean Revised Version reads 낭실 (낭실 서편 큰 길에 네 사람이요 낭실에 두 사람이니); it reads 큰 길로 통한 at 26:16 where WEB reads “at the causeway that goes up”, and writes Shelemiah’s name 셀레먀 (26:14).
- Those over the treasures of God’s house and of the dedicated things
the text says, “Of the Levites, Ahijah was over the treasures of God’s house and over the treasures of the dedicated things.” 26:21–22 say, “The sons of Ladan, the sons of the Gershonites belonging to Ladan, the heads of the fathers’ households belonging to Ladan the Gershonite: Jehieli. The sons of Jehieli: Zetham, and Joel his brother, over the treasures of the LORD’s house.” 26:23–25 say, “Of the Amramites, of the Izharites, of the Hebronites, of the Uzzielites: Shebuel the son of Gershom, the son of Moses, was ruler over the treasuries. His brothers: of Eliezer, Rehabiah his son, and Jeshaiah his son, and Joram his son, and Zichri his son, and Shelomoth his son.” 26:26–28 say, “This Shelomoth and his brothers were over all the treasuries of the dedicated things, which David the king, and the heads of the fathers’ households, the captains over thousands and hundreds, and the captains of the army, had dedicated. They dedicated some of the plunder won in battles to repair the LORD’s house. All that Samuel the seer, Saul the son of Kish, Abner the son of Ner, and Joab the son of Zeruiah had dedicated, whoever had dedicated anything, it was under the hand of Shelomoth and of his brothers.” The Korean Revised Version calls Shebuel 모세의 아들 게르솜의 자손 (a descendant of Gershom the son of Moses), where WEB reads “the son of Gershom, the son of Moses” (26:24).
- The offices of Chenaniah of the Izharites, and of Hashabiah and Jerijah of the Hebronites
the text says, “Of the Izharites, Chenaniah and his sons were appointed to the outward business over Israel, for officers and judges. Of the Hebronites, Hashabiah and his brothers, one thousand seven hundred men of valor, had the oversight of Israel beyond the Jordan westward, for all the business of the LORD and for the service of the king. Of the Hebronites, Jerijah was the chief of the Hebronites, according to their generations by fathers’ households. They were sought for in the fortieth year of the reign of David, and mighty men of valor were found among them at Jazer of Gilead. His relatives, men of valor, were two thousand seven hundred, heads of fathers’ households, whom King David made overseers over the Reubenites, the Gadites, and the half-tribe of the Manassites, for every matter pertaining to God and for the affairs of the king.” The Korean Revised Version writes Jerijah’s name 여리야, and reads 26:31 다윗이 위에 있은지 사십년에 길르앗 야셀에서 그 족속 중에 구하여 큰 용사를 얻었으니 (in the fortieth year of David’s reign, mighty men of valor were sought among their clan at Jazer of Gilead and found).
- The divisions that served month by month throughout the year, and their captains
the text says, “Now the children of Israel after their number, the heads of fathers’ households and the captains of thousands and of hundreds, and their officers who served the king in any matter of the divisions which came in and went out month by month throughout all the months of the year—of every division were twenty-four thousand.” 27:2–15 name the captain over the division of each month, from Jashobeam the son of Zabdiel, over the first division for the first month, to Heldai the Netophathite, of Othniel, the twelfth captain for the twelfth month, and say of each division, “In his division were twenty-four thousand.” 27:3 says of Jashobeam, “He was of the children of Perez, the chief of all the captains of the army for the first month.” 27:4 names with Dodai the Ahohite “Mikloth the ruler”. 27:5–6 say, “The third captain of the army for the third month was Benaiah, the son of Jehoiada the chief priest. In his division were twenty-four thousand. This is that Benaiah who was the mighty man of the thirty and over the thirty. Of his division was Ammizabad his son.” 27:7 says, “The fourth captain for the fourth month was Asahel the brother of Joab, and Zebadiah his son after him.” From the fifth month to the eleventh it names in turn Shamhuth the Izrahite, Ira the son of Ikkesh the Tekoite, Helez the Pelonite, of the children of Ephraim, Sibbecai the Hushathite, of the Zerahites, Abiezer the Anathothite, of the Benjamites, Maharai the Netophathite, of the Zerahites, and Benaiah the Pirathonite, of the children of Ephraim. The text gives no total. The Korean Revised Version gives the number of 27:1 in the middle of the verse (각 반열이 이만 사천명씩이라, each division twenty-four thousand); reads 27:4 또 미글롯이 그 반의 주장이 되었으니, and Mikloth became the ruler of the division; sets 대제사장 (the chief priest) before Jehoiada’s name at 27:5 (대제사장 여호야다의 아들 브나야); and reads 옷니엘 자손에 속한, belonging to the children of Othniel, at 27:15.
- The rulers over the tribes of Israel
the text says, “Furthermore over the tribes of Israel: of the Reubenites, Eliezer the son of Zichri was the ruler; of the Simeonites, Shephatiah the son of Maacah; of Levi, Hashabiah the son of Kemuel; of Aaron, Zadok; of Judah, Elihu, one of the brothers of David; of Issachar, Omri the son of Michael; of Zebulun, Ishmaiah the son of Obadiah; of Naphtali, Jeremoth the son of Azriel; of the children of Ephraim, Hoshea the son of Azaziah; of the half-tribe of Manasseh, Joel the son of Pedaiah; of the half-tribe of Manasseh in Gilead, Iddo the son of Zechariah; of Benjamin, Jaasiel the son of Abner; of Dan, Azarel the son of Jeroham. These were the captains of the tribes of Israel.” The Korean Revised Version names the ruler (관장) of each in turn, the Levites’ (레위 사람의 관장) and the sons of Aaron’s (아론 자손의 관장) among them; calls Elihu 다윗의 형, David’s elder brother; and writes Shephatiah’s name 스바댜.
- David, who did not take the number of those twenty years old and under, and Joab, who began to take a census and did not finish
the text says, “But David didn’t take the number of them from twenty years old and under, because the LORD had said he would increase Israel like the stars of the sky. Joab the son of Zeruiah began to take a census, but didn’t finish; and wrath came on Israel for this. The number wasn’t put into the account in the chronicles of King David.” At 27:23 the Korean Revised Version gives the LORD’s word as he said it (여호와께서 전에 말씀하시기를 이스라엘 사람을 하늘의 별 같이 많게 하리라 하셨음이라), and at 27:24 it names the book 다윗왕의 역대지략.
- Those over the king’s treasures, the tillage, the vineyards, the trees, the herds and the flocks
the text says, “Over the king’s treasures was Azmaveth the son of Adiel. Over the treasures in the fields, in the cities, in the villages, and in the towers was Jonathan the son of Uzziah; Over those who did the work of the field for tillage of the ground was Ezri the son of Chelub. Over the vineyards was Shimei the Ramathite. Over the increase of the vineyards for the wine cellars was Zabdi the Shiphmite. Over the olive trees and the sycamore trees that were in the lowland was Baal Hanan the Gederite. Over the cellars of oil was Joash. Over the herds that fed in Sharon was Shitrai the Sharonite. Over the herds that were in the valleys was Shaphat the son of Adlai. Over the camels was Obil the Ishmaelite. Over the donkeys was Jehdeiah the Meronothite. Over the flocks was Jaziz the Hagrite. All these were the rulers of the property which was King David’s.” The Korean Revised Version names each man before his charge, reads 밭가는 농부를 거느렸고 (was over the farmers who tilled the fields) at 27:26, and has 뽕나무 where WEB reads “the sycamore trees” (27:28).
- The counselors, the scribe, the king’s friend, and the captain of the king’s army
the text says, “Also Jonathan, David’s uncle, was a counselor, a man of understanding, and a scribe. Jehiel the son of Hachmoni was with the king’s sons. Ahithophel was the king’s counselor. Hushai the Archite was the king’s friend. After Ahithophel was Jehoiada the son of Benaiah, and Abiathar. Joab was the captain of the king’s army.” The Korean Revised Version reads 다윗의 아자비 요나단 (Jonathan, David’s uncle), 지혜가 있어서 모사가 되며 서기관도 되었고 (being wise, became a counselor and also a scribe), and 왕의 아들들의 배종이 되었고 (became an attendant of the king’s sons).
- King David assembles all the princes of Israel to Jerusalem, stands up, and speaks
David assembles all the princes of Israel, the princes of the tribes, the captains of the companies who served the king by division, the captains of thousands, the captains of hundreds, and the rulers over all the substance and possessions of the king and of his sons, with the officers and the mighty men, even all the mighty men of valor, to Jerusalem. Then David the king stands up on his feet and says, “Hear me, my brothers and my people! As for me, it was in my heart to build a house of rest for the ark of the LORD’s covenant, and for the footstool of our God; and I had prepared for the building. But God said to me, ‘You shall not build a house for my name, because you are a man of war and have shed blood.’ However the LORD, the God of Israel, chose me out of all the house of my father to be king over Israel forever. For he has chosen Judah to be prince; and in the house of Judah, the house of my father; and among the sons of my father he took pleasure in me to make me king over all Israel. Of all my sons for the LORD has given me many sons, he has chosen Solomon my son to sit on the throne of the LORD’s kingdom over Israel. He said to me, ‘Solomon, your son, shall build my house and my courts; for I have chosen him to be my son, and I will be his father. I will establish his kingdom forever if he continues to do my commandments and my ordinances, as it is today.’ Now therefore, in the sight of all Israel, the LORD’s assembly, and in the audience of our God, observe and seek out all the commandments of the LORD your God, that you may possess this good land, and leave it for an inheritance to your children after you forever.” God’s word (28:3) and the LORD’s (28:6–7) stand inside David’s words. WEB sets “for the LORD has given me many sons” (28:5) in parentheses. The Korean Revised Version reads 환관 (eunuchs) where WEB reads “the officers” (28:1); 여호와의 언약궤 곧 우리 하나님의 발등상, with 곧 (that is) between the ark and the footstool, where WEB reads “for the ark of the LORD’s covenant, and for the footstool of our God” (28:2); and 곧 하나님이 유다 지파를 택하사 머리를 삼으시고 (for God chose the tribe of Judah to be head) where WEB reads “For he has chosen Judah to be prince” (28:4).
- The words that go on to Solomon, to know the God of his father and serve him
the words go on, “You, Solomon my son, know the God of your father, and serve him with a perfect heart and with a willing mind; for the LORD searches all hearts, and understands all the imaginations of the thoughts. If you seek him, he will be found by you; but if you forsake him, he will cast you off forever. Take heed now, for the LORD has chosen you to build a house for the sanctuary. Be strong, and do it.” These verses do not name the speaker; WEB closes here the quotation it opens at 28:2.
- The plans of the house that David gives to Solomon his son
the text says, “Then David gave to Solomon his son the plans for the porch of the temple, for its houses, for its treasuries, for its upper rooms, for its inner rooms, for the place of the mercy seat; and the plans of all that he had by the Spirit, for the courts of the LORD’s house, for all the surrounding rooms, for the treasuries of God’s house, and for the treasuries of the dedicated things; also for the divisions of the priests and the Levites, for all the work of the service of the LORD’s house, and for all the vessels of service in the LORD’s house— of gold by weight for the gold for all vessels of every kind of service, for all the vessels of silver by weight, for all vessels of every kind of service; by weight also for the lamp stands of gold, and for its lamps, of gold, by weight for every lamp stand and for its lamps; and for the lamp stands of silver, by weight for every lamp stand and for its lamps, according to the use of every lamp stand; and the gold by weight for the tables of show bread, for every table; and silver for the tables of silver; and the forks, the basins, and the cups, of pure gold; and for the golden bowls by weight for every bowl; and for the silver bowls by weight for every bowl; and for the altar of incense, refined gold by weight; and gold for the plans for the chariot, and the cherubim that spread out and cover the ark of the LORD’s covenant.” Then, “All this”, David said, “I have been made to understand in writing from the LORD’s hand, even all the works of this pattern.” The Korean Revised Version reads 성신의 가르치신 모든 식양 at 28:12 and 타시는 처소된 그룹들의 식양 at 28:18, and at 28:19 has David say 이 위의 모든 것의 식양을 여호와의 손이 내게 임하여 그려 나로 알게 하셨느니라, that the LORD’s hand came upon him and drew the pattern of all these and made him understand it.
- The words to Solomon, to be strong and courageous and do it
David says to Solomon his son, “Be strong and courageous, and do it. Don’t be afraid, nor be dismayed, for the LORD God, even my God, is with you. He will not fail you nor forsake you, until all the work for the service of the LORD’s house is finished. Behold, there are the divisions of the priests and the Levites for all the service of God’s house. Every willing man who has skill for any kind of service shall be with you in all kinds of work. Also the captains and all the people will be entirely at your command.” The Korean Revised Version names no speaker at 28:20 (또 그 아들 솔로몬에게 이르되, and he said to his son Solomon), running on from 28:19.
- King David’s words to all the assembly on what he has prepared and given, and on who offers willingly
David the king says to all the assembly, “Solomon my son, whom alone God has chosen, is yet young and tender, and the work is great; for the palace is not for man, but for the LORD God. Now I have prepared with all my might for the house of my God the gold for the things of gold, the silver for the things of silver, the bronze for the things of bronze, iron for the things of iron, and wood for the things of wood, also onyx stones, stones to be set, stones for inlaid work of various colors, all kinds of precious stones, and marble stones in abundance. In addition, because I have set my affection on the house of my God, since I have a treasure of my own of gold and silver, I give it to the house of my God, over and above all that I have prepared for the holy house: even three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, with which to overlay the walls of the houses; of gold for the things of gold, and of silver for the things of silver, and for all kinds of work to be made by the hands of artisans. Who then offers willingly to consecrate himself today to the LORD?” The Korean Revised Version reads 이 전 (this house) where WEB reads “the palace” (29:1), and 오빌의 금 삼천 달란트와 천은 칠천 달란트라 (three thousand talents of the gold of Ophir and seven thousand talents of refined silver) at 29:4.
- The princes, the captains and the rulers over the king’s work offer willingly, and the people rejoice
the text says, “Then the princes of the fathers’ households, and the princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers over the king’s work, offered willingly; and they gave for the service of God’s house of gold five thousand talents and ten thousand darics, of silver ten thousand talents, of bronze eighteen thousand talents, and of iron one hundred thousand talents. People with whom precious stones were found gave them to the treasure of the LORD’s house, under the hand of Jehiel the Gershonite. Then the people rejoiced, because they offered willingly, because with a perfect heart they offered willingly to the LORD; and David the king also rejoiced with great joy.” The Korean Revised Version reads 금 다릭 일만 (ten thousand darics of gold) at 29:7.
- David’s words as he blesses the LORD before all the assembly
David blesses the LORD before all the assembly; and David says, “You are blessed, LORD, the God of Israel our father, forever and ever. Yours, LORD, is the greatness, the power, the glory, the victory, and the majesty! For all that is in the heavens and on the earth is yours. Yours is the kingdom, LORD, and you are exalted as head above all. Both riches and honor come from you, and you rule over all! In your hand is power and might! It is in your hand to make great, and to give strength to all! Now therefore, our God, we thank you and praise your glorious name.” The Korean Revised Version reads 우리 조상 이스라엘의 하나님 at 29:10, where WEB reads “the God of Israel our father”.
- The words that go on: all things come from the LORD, and the request that the LORD give Solomon a perfect heart
the words go on, “But who am I, and what is my people, that we should be able to offer so willingly as this? For all things come from you, and we have given you of your own. For we are strangers before you and foreigners, as all our fathers were. Our days on the earth are as a shadow, and there is no remaining. LORD our God, all this store that we have prepared to build you a house for your holy name comes from your hand, and is all your own. I know also, my God, that you try the heart and have pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things. Now I have seen with joy your people, who are present here, offer willingly to you. LORD, the God of Abraham, of Isaac, and of Israel, our fathers, keep this desire forever in the thoughts of the heart of your people, and prepare their heart for you; and give to Solomon my son a perfect heart, to keep your commandments, your testimonies, and your statutes, and to do all these things, and to build the palace, for which I have made provision.” These verses do not name the speaker; WEB closes here the quotation it opens at 29:10. The Korean Revised Version reads 전 (house) where WEB reads “the palace” (29:19).
- The assembly blesses the LORD, and they make Solomon king the second time and anoint him
David says to all the assembly, “Now bless the LORD your God!” The text goes on, “All the assembly blessed the LORD, the God of their fathers, and bowed down their heads and prostrated themselves before the LORD and the king. They sacrificed sacrifices to the LORD and offered burnt offerings to the LORD on the next day after that day, even one thousand bulls, one thousand rams, and one thousand lambs, with their drink offerings and sacrifices in abundance for all Israel, and ate and drank before the LORD on that day with great gladness. They made Solomon the son of David king the second time, and anointed him before the LORD to be prince, and Zadok to be priest.” The Korean Revised Version gives 29:21 no subject of its own, running on from 29:20, and reads at 29:22 기름을 부어 여호와께 돌려 주권자가 되게 하고 where WEB reads “anointed him before the LORD to be prince”.
- Solomon is king instead of David his father, and the LORD magnifies him exceedingly
the text says, “Then Solomon sat on the throne of the LORD as king instead of David his father, and prospered; and all Israel obeyed him. All the princes, the mighty men, and also all of the sons of King David submitted themselves to Solomon the king. The LORD magnified Solomon exceedingly in the sight of all Israel, and gave to him such royal majesty as had not been on any king before him in Israel.” The Korean Revised Version reads 여호와께서 주신 위 (the throne the LORD gave) at 29:23.
- David the son of Jesse, who reigned forty years, dies, and Solomon his son reigns in his place
the text says, “Now David the son of Jesse reigned over all Israel. The time that he reigned over Israel was forty years; he reigned seven years in Hebron, and he reigned thirty-three years in Jerusalem. He died at a good old age, full of days, riches, and honor; and Solomon his son reigned in his place. Now the acts of David the king, first and last, behold, they are written in the history of Samuel the seer, and in the history of Nathan the prophet, and in the history of Gad the seer, with all his reign and his might, and the events that involved him, Israel, and all the kingdoms of the lands.” The Korean Revised Version reads 나이 많아 늙도록 부하고 존귀하다가 (being rich and honored until he was old) at 29:28, and 글 (writings) where WEB reads “the history” (29:29).
2 Chronicles
- Solomon offers burnt offerings at the high place in Gibeon
Solomon son of David is firmly established in his kingdom. He speaks to Israel’s leaders and goes with the assembly to the high place at Gibeon, where the Tent of Meeting made by Moses and the bronze altar made by Bezalel stand. David had brought God’s ark from Kiriath Jearim to a tent he pitched at Jerusalem. Solomon offers one thousand burnt offerings on the bronze altar.
- Solomon asks for wisdom and knowledge, and God answers
God appears to Solomon that night and tells him to ask what God should give him. Solomon recalls God’s kindness to David his father and asks for wisdom and knowledge to judge the people. God says that, because Solomon did not ask for riches, wealth, honor, his enemies’ lives, or long life, he grants wisdom and knowledge and will give him riches, wealth, and honor.
- Solomon’s chariots, horsemen, and trade in horses
Solomon returns from Gibeon to Jerusalem and reigns over Israel. He gathers one thousand four hundred chariots and twelve thousand horsemen, placing them in the chariot cities and Jerusalem, and makes silver, gold, and cedars abundant there. WEB says the horses came from Egypt and Kue, and the king’s merchants purchased them from Kue; the Korean Revised Version mentions Egypt but not Kue. Chariots and horses are also exported to the Hittite and Syrian kings.
- Solomon plans the house and palace and counts out workers
Solomon decides to build a house for the LORD’s name and a house for his kingdom. He counts out seventy thousand burden bearers, eighty thousand stone cutters in the mountains, and three thousand six hundred overseers. The Korean Revised Version describes the mountain workers as men who cut there.
- Solomon requests a craftsman and timber from Huram king of Tyre
Solomon sends to Huram king of Tyre, recalling the cedars sent to David. He describes the incense, show bread, and regular burnt offerings intended for the house of the LORD’s name. He asks for a skilled worker in metal, textiles, and engraving, and for cedar, cypress, and algum timber from Lebanon. He promises wheat, barley, wine, and oil for the woodcutters.
- Huram king of Tyre answers Solomon and promises a craftsman and timber
Huram king of Tyre answers in writing, blesses the LORD, and sends a skilled worker. WEB calls the worker Huram-abi and says his mother was one of the daughters of Dan and his father a man of Tyre. The Korean Revised Version gives the parents but does not clearly name the worker at 2:13–14. Huram promises to send rafts of timber from Lebanon by sea to Joppa for Solomon to take to Jerusalem.
- Solomon counts the foreigners in Israel and assigns their work
After the census taken by David, Solomon counts the foreigners in the land of Israel: one hundred fifty-three thousand six hundred. He assigns seventy thousand to bear burdens, eighty thousand to cut stone in the mountains, and three thousand six hundred as overseers. The Korean Revised Version describes the mountain work as cutting there.
- Solomon begins the LORD’s house on Mount Moriah
Solomon begins to build the LORD’s house at Jerusalem on Mount Moriah, at the place David appointed on the threshing floor of Ornan the Jebusite, where the LORD appeared to David. He begins on the second day of the second month in the fourth year of his reign.
- The foundations and the house and most holy place overlaid with gold
the foundations Solomon lays for God’s house are sixty cubits long and twenty wide. The porch before it is twenty cubits long and one hundred twenty high. The larger room has cypress wood, fine gold, palm trees, and chains. He decorates the house with precious stones and gold from Parvaim, and engraves cherubim on its walls. The most holy place is twenty cubits long and wide, overlaid with six hundred talents of fine gold; the nails and upper rooms are also covered with gold.
- The two cherubim and the veil embroidered with cherubim
two carved cherubim in the most holy place are overlaid with gold. Their wings together span twenty cubits, touching the walls and one another; their faces are toward the house. A veil of blue, purple, crimson, and fine linen is made and ornamented with cherubim.
- The two pillars before the house called Jachin and Boaz
two pillars thirty-five cubits high are made before the house, each with a capital five cubits high. Chains and one hundred pomegranates are put on them. The pillar on the right is called Jachin and the one on the left Boaz.
- The bronze altar, the sea on twelve oxen, and ten basins
Solomon makes a bronze altar and a round molten sea. Two rows of figures of oxen are beneath its rim, and twelve oxen support it. The sea holds three thousand baths and is for the priests to wash in. Ten basins, five on each side, are for washing the things belonging to the burnt offering.
- The golden lampstands, tables, basins, and two courts
ten golden lamp stands and ten tables are set in the temple, five on each side, and one hundred basins of gold are made. The court of the priests and the great court have doors overlaid with bronze. The sea is placed on the right side of the house, toward the southeast.
- Huram finishes the bronze work for Solomon
Huram makes the pots, shovels, and basins and finishes the work for King Solomon in God’s house. The text lists two pillars and their capitals and networks, four hundred pomegranates, bases and basins, the sea and twelve oxen, and the vessels. At 4:16 WEB calls the maker Huram-abi; the Korean Revised Version reads 후람의 아비.
- The king casts the vessels between Succoth and Zeredah
the king casts the vessels in the clay ground of the plain of the Jordan between Succoth and Zeredah. Solomon makes the vessels in such abundance that the weight of the bronze cannot be determined.
- Solomon makes the golden altar, show-bread tables, and golden vessels
Solomon makes the golden altar, the tables for the show bread, the lamp stands and lamps before the inner sanctuary, flowers, tongs, snuffers, basins, spoons, and fire pans of gold. The doors of the most holy place and main hall are also of gold.
- Solomon stores the things dedicated by David in God’s house
Solomon finishes the work for the LORD’s house and puts the silver, gold, and vessels dedicated by David his father in the treasuries of God’s house.
- The ark of the LORD’s covenant brought from Zion into the most holy place
Solomon assembles the elders and heads of Israel at Jerusalem to bring the ark of the LORD’s covenant up from David’s city, Zion. At the feast in the seventh month the Levites take up the ark, and the Levitical priests bring up the Tent of Meeting and its holy vessels. Solomon and the assembly sacrifice before the ark. The priests place it beneath the cherubim in the most holy place; it contains only the two tablets Moses put there at Horeb.
- Asaph, Heman, and Jeduthun sing, and the cloud fills the house
the priests sanctify themselves without observing their divisions and come out of the holy place. The Levitical singers Asaph, Heman, Jeduthun, and their families stand with instruments, together with one hundred twenty priests sounding trumpets. As the singers and trumpeters praise the LORD’s goodness and enduring loving kindness, a cloud and the LORD’s glory fill the house so the priests cannot stand to minister.
- Solomon blesses the assembly and recounts the word spoken to David
Solomon says the LORD would dwell in thick darkness and that he has built a house for him. Blessing the assembly, he recounts the LORD’s choice of Jerusalem and David and the word that David’s son, not David, would build the house. Solomon says he has taken David’s place on the throne, built the house, and set the ark of the LORD’s covenant there.
- Solomon kneels on the bronze platform and prays for the covenant and a hearing
Solomon stands on a bronze platform before the assembly, kneels, and spreads his hands toward heaven. He asks the LORD to keep the promise made to David and, though even the heavens cannot contain God, to hear from heaven and forgive those who pray toward the house Solomon has built.
- Solomon’s petitions concerning an oath, defeat, drought, and calamity
the prayer asks the LORD to judge the wicked and righteous when a person swears before the altar, to forgive and restore Israel after defeat when they turn back, to send rain after drought when they repent and pray, and to hear and forgive each person who prays toward the house amid famine, pestilence, siege, or other calamity.
- Petitions for foreigners, those at war, and captives
the prayer asks that the LORD hear a foreigner who comes from afar and prays toward the house, so all peoples may know his name; maintain the cause of his people who pray toward the city and house when they go to battle; and hear and forgive captives who turn back and pray toward their land, city, and house.
- Solomon closes by asking the LORD to hear and remember David
the prayer closes by asking the LORD to be attentive to prayer in this place, to enter his resting place with the ark of his strength, to clothe the priests with salvation and let the saints rejoice, and to remember the loving kindness shown to David.
- Fire consumes the offerings and the LORD’s glory fills the house
when Solomon finishes praying, fire comes down from heaven and consumes the offerings, and the LORD’s glory fills the house. The priests cannot enter; the children of Israel bow to the ground, worship, and give thanks for the LORD’s goodness and enduring loving kindness.
- Solomon and the people dedicate God’s house with sacrifices
the king and people offer sacrifices, including twenty-two thousand cattle and one hundred twenty thousand sheep from Solomon, and dedicate God’s house. Priests and Levites praise with instruments and trumpets. Because the bronze altar cannot hold all the offerings, Solomon makes the middle of the court holy and offers there.
- The seven-day feast, solemn assembly, and dismissal
Solomon keeps the feast for seven days with a great assembly from the entrance of Hamath to the brook of Egypt. After seven days of altar dedication and seven days of the feast, the people hold a solemn assembly on the eighth day. On the twenty-third day of the seventh month the king sends them home, glad for the goodness shown to David, Solomon, and Israel.
- The LORD appears to Solomon by night and says he has heard his prayer
after Solomon finishes the LORD’s house and his own, the LORD appears to him by night, says he has heard his prayer and chosen the place for a house of sacrifice. If his people humble themselves, turn from wicked ways, and pray amid drought, locusts, or pestilence, he will hear, forgive, and heal their land. If Solomon walks as David did and keeps the LORD’s statutes, his throne will be established.
- The LORD warns of the consequences of serving other gods
the LORD warns that if they abandon his statutes and serve other gods, he will uproot them from the land and cast the house out of his sight. People passing by will ask why this happened and be told it was because they abandoned the LORD who brought their fathers out of Egypt.
- Solomon builds the cities Huram gave him and settles Israelites there
at the end of the twenty years in which Solomon built the LORD’s house and his own house, he builds the cities Huram had given him and causes the children of Israel to dwell there.
- Solomon prevails against Hamath Zobah and builds Tadmor and other cities
Solomon goes to Hamath Zobah and prevails against it. He builds Tadmor in the wilderness, storage cities in Hamath, Upper and Lower Beth Horon, Baalath, chariot cities and cities for horsemen, and what he desires to build in Jerusalem, Lebanon, and his dominion.
- Solomon conscripts the remaining peoples and appoints two hundred fifty officers
Solomon conscripts forced labor from descendants of the Hittites, Amorites, Perizzites, Hivites, and Jebusites left in the land. He makes no servants of the children of Israel for his work; they serve as men of war, captains, and rulers of chariots and horsemen. His chief officers who rule over the people number two hundred fifty.
- Solomon moves Pharaoh’s daughter from David’s city to her house
Solomon brings Pharaoh’s daughter from David’s city to the house he built for her. He says, “My wife shall not dwell in the house of David king of Israel, because the places where the LORD’s ark has come are holy.”
- Solomon offers at the appointed times and orders the priests and Levites
Solomon offers burnt offerings on the altar before the porch as each day requires, according to Moses’ commandment, on Sabbaths, new moons, and the feasts of unleavened bread, weeks, and booths. Following David’s ordinance, he appoints the divisions of priests, Levites, and doorkeepers. The king’s command concerning the work and treasuries is kept, and the LORD’s house is completed.
- Huram sends ships and seafarers who bring gold from Ophir
Solomon goes to Ezion Geber and Eloth on the seashore in Edom. Huram sends ships and servants who know the sea; with Solomon’s servants they go to Ophir and bring four hundred fifty talents of gold to King Solomon.
- The queen of Sheba tests Solomon in Jerusalem and sees his house
hearing Solomon’s fame, the queen of Sheba comes to Jerusalem with a great caravan to test him with hard questions. Solomon answers everything she asks. She sees his wisdom, his house, his table and servants, their clothing, his cup bearers, and the ascent to the LORD’s house; there is no more spirit in her.
- The queen praises the king’s wisdom and blesses the LORD
the queen tells the king, “It was a true report that I heard in my own land of your acts and of your wisdom.” She says the greatness of his wisdom exceeds what she heard, calls his servants happy to hear it, and blesses the LORD who placed him on his throne to do justice and righteousness.
- The queen gives gifts, receives Solomon’s gifts, and returns home
the queen gives Solomon one hundred twenty talents of gold, spices, and precious stones. The servants of Huram and Solomon bring algum wood and stones from Ophir, and the king makes terraces for the LORD’s house and his own house, and instruments for the singers. Solomon gives the queen what she desires, more than she brought, and she returns home with her servants.
- Solomon’s yearly gold and beaten-gold shields
six hundred sixty-six talents of gold come to Solomon in one year, besides what traders, merchants, kings of Arabia, and governors bring. He makes two hundred large and three hundred smaller shields of beaten gold and places them in the House of the Forest of Lebanon.
- Solomon’s ivory throne, gold vessels, and ships going to Tarshish
the king makes a great ivory throne overlaid with gold, with six steps and lions beside the armrests and steps. His drinking vessels and those of the House of the Forest of Lebanon are gold. Ships go to Tarshish with Huram’s servants and return once every three years with gold, silver, ivory, apes, and peacocks.
- Solomon’s wisdom, wealth, dominion, and horses
Solomon surpasses the kings of the earth in wealth and wisdom, and they bring gifts to hear him. He has four thousand stalls for horses and chariots and twelve thousand horsemen. He rules over the kings from the River to the land of the Philistines and the border of Egypt; silver and cedars are abundant in Jerusalem, and horses come for him from Egypt and other lands.
- Solomon dies after forty years and Rehoboam reigns in his place
the text names the history of Nathan the prophet, the prophecy of Ahijah the Shilonite, and the visions of Iddo the seer concerning Jeroboam son of Nebat as records of Solomon’s acts. Solomon reigns over Israel in Jerusalem forty years, dies, and is buried in his father David’s city. His son Rehoboam reigns in his place.
- Israel gathers at Shechem and asks Rehoboam to lighten the yoke
all Israel comes to Shechem to make Rehoboam king. Jeroboam son of Nebat returns from Egypt, and he and all Israel ask Rehoboam to lighten the grievous service and heavy yoke his father imposed. Rehoboam tells them to return after three days.
- Rehoboam abandons the old men’s counsel and consults the young men
the old men who had served Solomon advise Rehoboam to be kind to the people and speak good words so that they will serve him forever. He abandons their counsel and asks the young men raised with him. They advise him to say that his little finger is thicker than his father’s waist, that he will add to their yoke, and that he will chastise them with scorpions instead of whips.
- Rehoboam gives the people a rough answer
Jeroboam and the people return on the third day. Rehoboam rejects the old men’s counsel and answers according to the young men, saying he will add to their yoke and chastise them with scorpions. The account says that this turn of events was brought about by God so that the LORD’s word through Ahijah the Shilonite to Jeroboam might be established.
- Israel rebels against David’s house and stones Hadoram
when the king does not listen, all Israel declares that it has no inheritance in the son of Jesse and returns to its tents. Rehoboam remains king over the Israelites living in Judah’s cities. He sends Hadoram, who is over forced labor, and the children of Israel stone him to death. Rehoboam flees by chariot to Jerusalem; Israel rebels against David’s house.
- The LORD’s word comes to Shemaiah not to fight their brothers
Rehoboam gathers one hundred eighty thousand chosen warriors of Judah and Benjamin at Jerusalem to recover the kingdom. The LORD’s word comes to Shemaiah the man of God, instructing him to tell Rehoboam and the people not to fight their brothers but to return home, for this thing is from the LORD. They listen and do not go against Jeroboam.
- Rehoboam fortifies the cities of Judah and Benjamin
Rehoboam lives in Jerusalem and builds cities for defense in Judah: Bethlehem, Etam, Tekoa, Beth Zur, Soco, Adullam, Gath, Mareshah, Ziph, Adoraim, Lachish, Azekah, Zorah, Aijalon, and Hebron. He fortifies them and places captains, stores of food, oil, and wine, and shields and spears in them. Judah and Benjamin belong to him.
- Priests, Levites, and those seeking the LORD come to Judah
priests and Levites from all Israel stand with Rehoboam. The Levites leave their possessions for Judah and Jerusalem because Jeroboam and his sons cast them off from the priestly office and appointed priests for high places and goat and calf idols. People of other tribes who set their hearts to seek the LORD follow them to Jerusalem to sacrifice. They strengthen Judah and Rehoboam for three years.
- Rehoboam’s wives and children and his appointment of Abijah
Rehoboam marries Mahalath, daughter of Jerimoth son of David and Abihail daughter of Eliab son of Jesse; she bears Jeush, Shemariah, and Zaham. He then marries Maacah, whom WEB calls Absalom’s granddaughter and the Korean Revised Version calls Absalom’s daughter. She bears Abijah, Attai, Ziza, and Shelomith. Rehoboam takes eighteen wives and sixty concubines, loves Maacah most, and appoints Abijah chief among his brothers with the intention of making him king. He disperses some of his sons among fortified cities, gives them abundant food, and seeks many wives for them.
- Shishak takes Judah’s fortified cities and reaches Jerusalem
once Rehoboam is strong he abandons the LORD’s law, and all Israel with him. Because they trespass, Shishak king of Egypt comes against Jerusalem in Rehoboam’s fifth year with twelve hundred chariots, sixty thousand horsemen, and an unnumbered company of Lubim, Sukkiim, and Ethiopians. He takes Judah’s fortified cities and comes to Jerusalem.
- Shemaiah’s rebuke and the humbling of Rehoboam and the princes
Shemaiah the prophet tells Rehoboam and the princes gathered in Jerusalem that the LORD has left them in Shishak’s hand because they forsook him. The king and princes humble themselves and say that the LORD is righteous. The LORD’s word comes again to Shemaiah: they will not be destroyed, but will receive some deliverance and will serve Shishak so they may know the difference between serving the LORD and the kingdoms of the countries.
- Shishak takes the treasures and Rehoboam makes bronze shields
Shishak takes the treasures of the LORD’s house and the king’s house at Jerusalem, including Solomon’s gold shields. Rehoboam makes bronze shields in their place and entrusts them to the guard captains, whose guards bear them when the king enters the LORD’s house and then return them. Because Rehoboam humbles himself, the LORD’s wrath turns away from destroying him altogether; good things are also found in Judah.
- Rehoboam reigns in Jerusalem and is buried in David’s city
Rehoboam begins to reign at forty-one and reigns seventeen years in Jerusalem. His mother is Naamah the Ammonitess. He does evil because he does not set his heart to seek the LORD. His acts are recorded in the histories of Shemaiah and Iddo, in the genealogies; he and Jeroboam are at war continually. He is buried in David’s city, and his son Abijah succeeds him.
- Abijah and Jeroboam array their armies against each other
Abijah begins to reign over Judah in Jeroboam’s eighteenth year and reigns three years in Jerusalem. His mother is named Micaiah daughter of Uriel of Gibeah. Abijah arrays four hundred thousand chosen warriors against Jeroboam’s eight hundred thousand.
- Abijah speaks to Jeroboam and Israel from Mount Zemaraim
Abijah stands on Mount Zemaraim in the hill country of Ephraim and addresses Jeroboam and Israel. He says that the LORD gave the kingdom to David and his sons by a covenant of salt, that Jeroboam rebelled against Solomon, made golden calves, and drove out the priests and Levites. He says his side has priests of Aaron’s line and Levites and keeps the LORD’s instruction, and warns Israel not to fight against the LORD.
- Judah cries out amid the ambush and prevails over Jeroboam
Jeroboam sets an ambush behind Judah, so Judah faces enemies before and behind. The people of Judah cry to the LORD and the priests sound trumpets; as Judah shouts, God strikes Jeroboam and Israel before Abijah and Judah. Abijah and his people kill five hundred thousand chosen men of Israel. The account says Judah prevails because they rely on the LORD.
- Abijah takes cities and Jeroboam dies
Abijah pursues Jeroboam and takes Bethel, Jeshanah, and Ephron with their villages. Jeroboam does not recover strength in Abijah’s days; the LORD strikes him, and he dies.
- Abijah grows mighty and Iddo records his acts
Abijah grows mighty, takes fourteen wives, and becomes father of twenty-two sons and sixteen daughters. The account says the rest of his acts, ways, and sayings are written in the commentary of the prophet Iddo.
- Abijah is buried and his son Asa reigns
Abijah sleeps with his fathers and is buried in David’s city. His son Asa reigns in his place, and the land is quiet for ten years in his days.
- Asa removes altars and high places and builds fortified cities
Asa does what is good and right in the LORD’s eyes, removing foreign altars, high places, pillars, Asherah poles, and sun images. He commands Judah to seek the LORD and obey his law. During the rest the LORD gives him, he builds fortified cities and tells Judah to make walls, towers, gates, and bars. His army has three hundred thousand from Judah bearing bucklers and spears and two hundred eighty thousand from Benjamin bearing shields and bows.
- Zerah the Ethiopian comes to Mareshah and Asa prays
Zerah the Ethiopian comes to Mareshah with a million troops and three hundred chariots. Asa meets him in the valley of Zephathah at Mareshah and cries to the LORD, “Help us, LORD our God; for we rely on you, and in your name we have come against this multitude.”
- The Ethiopians flee toward Gerar and Asa’s people return
the LORD strikes the Ethiopians before Asa and Judah, and they flee. Asa and his people pursue them to Gerar and take much booty. They strike the cities around Gerar and the tents of those who have livestock, carry away sheep and camels, and return to Jerusalem.
- Azariah, on whom God’s Spirit comes, speaks to Asa
the Spirit of God comes on Azariah son of Oded. He meets Asa and Judah and Benjamin, saying that the LORD is with them while they are with him and will be found if they seek him. He speaks of a long time when Israel was without the true God, a teaching priest, and law, and of people finding the LORD in distress. He tells them to be strong, for their work will be rewarded.
- Asa removes abominations, renews the altar, and gathers the people
hearing these words and the prophecy of Oded the prophet, Asa removes abominations from Judah and Benjamin and the cities he took in Ephraim’s hill country. He renews the LORD’s altar before the porch and gathers Judah, Benjamin, and people from Ephraim, Manasseh, and Simeon who have come to him from Israel.
- The assembly at Jerusalem makes a covenant to seek the LORD
the assembly gathers at Jerusalem in the third month of Asa’s fifteenth year. They sacrifice seven hundred cattle and seven thousand sheep from the plunder, covenant to seek the LORD with all their heart and soul, and decree death for anyone who will not seek him. They swear with shouting, trumpets, and cornets; Judah rejoices, and the LORD gives them rest all around.
- Asa removes Maacah as queen mother and burns her image at Kidron
Asa removes Maacah his mother from being queen mother because she made an image for an Asherah. He cuts it down, grinds it to dust, and burns it at the brook Kidron. The high places are not removed out of Israel, but Asa’s heart is perfect all his days. He brings his father’s and his own dedicated silver, gold, and vessels into God’s house; there is no more war until his thirty-fifth year.
- When Baasha builds Ramah, Asa sends silver and gold to Ben Hadad
in Asa’s thirty-sixth year Baasha builds Ramah to stop people going to or from Asa. Asa sends silver and gold from the LORD’s house and his palace to Ben Hadad king of Syria at Damascus, asking him to break his treaty with Baasha. Ben Hadad strikes Ijon, Dan, Abel Maim, and Naphtali’s storage cities. Baasha stops building Ramah, and Asa uses its stones and timber to build Geba and Mizpah.
- Hanani the seer rebukes Asa for relying on Syria’s king
Hanani the seer tells Asa that because he relied on Syria’s king rather than the LORD, Syria’s army has escaped his hand. Hanani recalls the large army of Ethiopians and Lubim with chariots and many horsemen, delivered when Asa relied on the LORD, and says Asa will have wars because he acted foolishly.
- Asa imprisons Hanani the seer and oppresses some people
Asa is enraged by the seer’s words, imprisons him, and oppresses some of the people at that time.
- Asa suffers a disease of the feet, dies, and is buried in David’s city
Asa’s acts are said to be written in the book of the kings of Judah and Israel. In his thirty-ninth year he has a severe disease of the feet and seeks physicians, not the LORD. He dies in his forty-first year and is buried in a tomb he had dug in David’s city. They lay him on a bed of sweet odors and spices and make a very great fire for him.
- Jehoshaphat becomes king, strengthens Judah, and removes high places and Asherah poles
Jehoshaphat son of Asa reigns, strengthens himself against Israel, and places forces and garrisons in Judah and the cities of Ephraim Asa had taken. He walks in the first ways of his father David, seeks the LORD rather than the Baals, and keeps his commandments. The LORD establishes his kingdom; Judah brings him tribute. Jehoshaphat removes high places and Asherah poles from Judah.
- The king sends princes, Levites, and priests to teach from the book of the law
in the third year of his reign, the king sends his princes, Levites, and priests to teach in Judah’s cities. They carry the book of the LORD’s law, travel throughout the cities, and teach the people.
- Neighboring kingdoms do not fight; tribute comes and Jehoshaphat builds cities
the fear of the LORD falls on the kingdoms around Judah, so they make no war against Jehoshaphat. Some Philistines bring presents and silver, and Arabians bring seven thousand seven hundred rams and the same number of male goats. Jehoshaphat builds fortresses and store cities in Judah and has mighty men of war in Jerusalem.
- The captains of Judah and Benjamin and the men with them
the text lists the forces under Adnah, Jehohanan, Amasiah son of Zichri, Eliada, and Jehozabad, the last of whom the Korean Revised Version names 여호사밧. These men serve the king, who also has troops stationed in fortified cities throughout Judah.
- Jehoshaphat visits Ahab in Samaria and agrees to war at Ramoth Gilead
Jehoshaphat has riches and honor and allies himself with Ahab. After some years he goes to Ahab at Samaria, where Ahab kills many sheep and cattle for him and his companions and persuades him to go against Ramoth Gilead. Jehoshaphat agrees to join him in the war. The Korean Revised Version describes the alliance as 연혼, a marriage alliance, but neither edition names the people married.
- Jehoshaphat asks for the LORD’s word and the king of Israel summons Micaiah
Jehoshaphat asks that they first inquire for the LORD’s word. The king of Israel gathers four hundred prophets and asks about fighting at Ramoth Gilead; they say God will deliver it to the king. Jehoshaphat asks for another prophet of the LORD. The king names Micaiah son of Imla, says he hates him because he prophesies evil concerning him, and sends an officer to summon him.
- Zedekiah and the prophets foretell victory at Samaria’s gate
the king of Israel and Jehoshaphat sit on their thrones in robes by Samaria’s gate as the prophets speak. Zedekiah son of Chenaanah makes iron horns and says, “The LORD says, ‘With these you shall push the Syrians, until they are consumed.’” The other prophets likewise urge the king to go to Ramoth Gilead and prosper.
- Micaiah speaks before the king of Israel scattered without a shepherd
the messenger asks Micaiah to speak good like the other prophets, but Micaiah says he will say what God says. Before the king he first says to go up and prosper. When the king demands the truth, Micaiah reports seeing Israel scattered on the mountains like sheep without a shepherd and quotes the LORD’s word that they have no master and should return home in peace. The king tells Jehoshaphat that Micaiah prophesies evil concerning him.
- Micaiah tells the king his vision of a lying spirit
Micaiah says he saw the LORD enthroned with heaven’s army around him. In the vision he reports, the LORD asks who will entice Ahab to fall at Ramoth Gilead; a spirit offers to become a lying spirit in the prophets’ mouths. Micaiah tells the king that a lying spirit is in the mouths of these prophets and that the LORD has spoken evil concerning him. The passage reports Micaiah’s vision to the king.
- Zedekiah strikes Micaiah and the king orders him imprisoned
Zedekiah son of Chenaanah strikes Micaiah’s cheek and asks which way the LORD’s Spirit went from him to Micaiah. Micaiah says Zedekiah will see when he hides in an inner room. The king of Israel commands that Micaiah be taken to Amon the governor and Joash the king’s son, imprisoned, and fed bread and water of affliction until the king returns in peace. Micaiah says that if the king returns in peace, the LORD has not spoken by him.
- Jehoshaphat cries out at Ramoth Gilead and the chariot captains turn away
the king of Israel and Jehoshaphat go to Ramoth Gilead. The king of Israel disguises himself and tells Jehoshaphat to wear his royal robes. The king of Syria has ordered his chariot captains to fight only the king of Israel. They mistake Jehoshaphat for that king and turn to fight him, but he cries out; the LORD helps him and God moves them away. Seeing he is not the king of Israel, they stop pursuing him.
- The king of Israel is struck by an arrow and dies at sunset
a man draws his bow at random and strikes the king of Israel between the joints of his armor. The wounded king tells his driver to take him out of the battle. As the battle grows fierce, he props himself up in his chariot against the Syrians until evening and dies at about sunset.
- Jehu rebukes Jehoshaphat on his return to Jerusalem
Jehoshaphat returns safely to his house in Jerusalem. Jehu, the son of Hanani the seer, meets him and says wrath is on him for helping the wicked and loving those who hate the LORD. Jehu also says good things have been found in him: he removed the Asherah poles and set his heart to seek God.
- Jehoshaphat brings the people back and appoints judges in Judah’s cities
Jehoshaphat lives at Jerusalem and goes among the people from Beersheba to Ephraim’s hill country, bringing them back to the LORD. He appoints judges in every fortified city of Judah and tells them to judge for the LORD, not for man, without injustice, partiality, or bribery.
- Jehoshaphat appoints judges at Jerusalem under Amariah and Zebadiah
at Jerusalem Jehoshaphat appoints Levites, priests, and heads of households to judge the LORD’s matters and disputes. He commands them to act in the fear of the LORD, faithfully, and to warn those who bring disputes so they do not become guilty. Amariah the chief priest is over the LORD’s matters, Zebadiah son of Ishmael over the king’s matters, and Levites serve as officers. WEB adds that they returned to Jerusalem.
- Jehoshaphat proclaims a fast when told a great multitude is coming
the children of Moab and Ammon, with some Meunites, come against Jehoshaphat. Messengers report a great multitude from beyond the sea, from Syria, at Hazazon Tamar, that is, En Gedi. Jehoshaphat is alarmed, seeks the LORD, and proclaims a fast, and Judah gathers to ask the LORD for help.
- Jehoshaphat prays before the new court for help
Jehoshaphat stands before the new court of the LORD’s house and prays, recalling God’s rule over the nations and the land given to Abraham’s offspring. He recalls the words that people would cry out before the sanctuary in distress, and says Ammon, Moab, and Mount Seir, whom Israel did not invade when leaving Egypt, now seek to drive them out. He asks God to judge them: "We don’t know what to do, but our eyes are on you." Judah stands before the LORD with their families.
- God’s Spirit comes on Jahaziel, who tells Judah not to fight
the LORD’s Spirit comes on Jahaziel, a Levite of the sons of Asaph, in the assembly. He says the LORD’s message is that the battle belongs to God. The people are to go down the next day, meet those coming by the ascent of Ziz at the end of the valley before the wilderness of Jeruel, stand still, and see the LORD’s salvation.
- Jehoshaphat and the assembly worship, and Levites praise
Jehoshaphat bows with his face to the ground, and Judah and the inhabitants of Jerusalem worship the LORD. Levites of the Kohathites and Korahites rise to praise him with a very loud voice.
- Jehoshaphat calls for trust and sends singers before the army
as the people go to the wilderness of Tekoa, Jehoshaphat tells them to believe the LORD and his prophets. After taking counsel with the people, he appoints singers in holy array to go before the army and say, "Give thanks to the LORD, for his loving kindness endures forever."
- Ammon, Moab, and Mount Seir turn against one another
when singing and praise begin, the LORD sets ambushers against the invaders. Ammon and Moab destroy the inhabitants of Mount Seir and then turn on each other. Judah comes to the place overlooking the wilderness and sees only fallen bodies, with none escaped.
- The people take plunder and bless the LORD in Beracah Valley
Jehoshaphat and his people find much wealth and precious jewels on the dead bodies and take plunder for three days. On the fourth day they gather in Beracah Valley, bless the LORD there, and the place receives that name.
- Judah returns to Jerusalem with joy and the kingdom has rest
Jehoshaphat leads Judah and Jerusalem back with joy to the LORD’s house, with instruments and trumpets. The kingdoms of the countries fear God when they hear the LORD fought against Israel’s enemies, and God gives Jehoshaphat’s realm rest all around.
- Jehoshaphat’s reign, the remaining high places, and Jehu’s history
Jehoshaphat becomes king at thirty-five and reigns twenty-five years in Jerusalem; his mother is Azubah daughter of Shilhi. He walks in the way of Asa his father, but the high places remain and the people have not set their hearts on their fathers’ God. His acts are said to be written in the history of Jehu son of Hanani, included in the book of the kings of Israel.
- The ships Jehoshaphat and Ahaziah make together are wrecked
Jehoshaphat joins Ahaziah king of Israel, who acts wickedly, to make ships at Ezion Geber for Tarshish. Eliezer son of Dodavahu of Mareshah prophesies against Jehoshaphat, "Because you have joined yourself with Ahaziah, the LORD has destroyed your works." The ships are wrecked and cannot go to Tarshish.
- Jehoram becomes king and kills his brothers
Jehoshaphat is buried in David’s city and his firstborn Jehoram succeeds him. Jehoshaphat had given Jehoram’s six brothers silver, gold, precious things, and fortified cities. After securing the kingdom, Jehoram kills all his brothers and some princes of Israel with the sword.
- Jehoram does evil, but David’s house is preserved
Jehoram begins to reign at thirty-two and rules eight years in Jerusalem. He has Ahab’s daughter as wife and follows the ways of Israel’s kings and Ahab’s house, doing evil. The account says the LORD does not destroy David’s house because of his covenant and promise of a lamp to David and his descendants.
- Edom and Libnah revolt against Jehoram
Edom revolts from Judah and makes its own king. Jehoram goes out with his captains and chariots and attacks the surrounding Edomites and chariot captains by night. Edom remains in revolt and Libnah also revolts. The account says Jehoram forsakes the LORD, makes high places in Judah’s mountains, and leads Jerusalem and Judah astray.
- Elijah sends Jehoram a letter warning of calamity
Elijah sends Jehoram a letter rebuking him for following Israel’s kings and Ahab’s house instead of Jehoshaphat and Asa, and for killing brothers better than himself. The letter warns of a great plague on his people, children, wives, and possessions, and a severe disease of his own bowels.
- Philistines and Arabians raid Judah
the LORD stirs up the Philistines and Arabians beside the Ethiopians. They invade Judah and carry away the palace possessions, Jehoram’s sons, and his wives; only his youngest son Jehoahaz remains.
- Jehoram dies of illness and is buried outside the kings’ tombs
Jehoram suffers an incurable bowel disease and dies after two years. His people make no burning for him as for his fathers, and he departs with no one’s regret. He is buried in David’s city, but not in the kings’ tombs.
- Ahaziah becomes king and follows Ahab’s house
the inhabitants of Jerusalem make Jehoram’s youngest son Ahaziah king. The account gives his age at accession as forty-two, his reign as one year, and calls his mother Athaliah the daughter of Omri. He follows his mother’s and Ahab’s house’s counsel and does evil.
- Ahaziah goes with Joram to Ramoth Gilead and down to Jezreel
Ahaziah goes with Joram son of Ahab to fight Hazael of Syria at Ramoth Gilead. Joram returns to Jezreel to heal his wounds. Verse 6 calls the visiting son of Jehoram king of Judah Azariah, while verse 7 calls the one who goes with Joram to meet Jehu Ahaziah. The account says Ahaziah’s visit to Joram brought about his destruction by God.
- Ahaziah is brought to Jehu and killed by the men
while executing judgment on Ahab’s house, Jehu kills Judah’s princes and the sons of Ahaziah’s brothers who serve Ahaziah. Ahaziah is found hiding in Samaria, brought to Jehu and killed, then buried because he is called a son of Jehoshaphat who sought the LORD. His house has no power to hold the kingdom.
- Jehoshabeath hides Joash while Athaliah rules
after Ahaziah’s death Athaliah destroys the royal offspring. Jehoshabeath, daughter of Jehoram, sister of Ahaziah, and wife of Jehoiada, rescues Ahaziah’s son Joash and hides him and his nurse in a bedroom. Joash stays hidden in God’s house for six years while Athaliah rules.
- Jehoiada makes a covenant and orders guards for the king’s son
in the seventh year Jehoiada covenants with five captains of hundreds, who gather Levites and household heads in Jerusalem. The assembly covenants with the king’s son in God’s house. Jehoiada says the king’s son must reign, as the LORD has spoken concerning the sons of David, and orders Sabbath shifts of priests and Levites at the thresholds, palace, and foundation gate, with all the people in the courts and armed Levites guarding the king’s son.
- Jehoiada crowns and anoints Joash
the Levites and Judah obey Jehoiada. He gives David’s spears and shields to the captains and stations armed people around the king. The king’s son receives a crown and, in WEB, the covenant; Jehoiada and his sons anoint him as the people acclaim the king.
- Athaliah cries treason and is killed at the horse gate
Athaliah hears the crowd praising the king, enters the LORD’s house, sees him and the rejoicing people, tears her clothes, and cries treason. Jehoiada orders her taken outside rather than killed in the house. She is killed at the entrance of the horse gate to the palace.
- The covenant is renewed, Baal’s house destroyed, and Joash enthroned
Jehoiada makes a covenant with the people and king to be the LORD’s people. The people break down Baal’s house and images and kill his priest Mattan. Jehoiada assigns the house’s officers and gatekeepers, then brings the king to the palace throne. The people rejoice and the city is quiet.
- Joash begins his reign and does right during Jehoiada’s lifetime
Joash begins to reign at seven and rules forty years in Jerusalem. His mother is Zibiah of Beersheba. He does right in the LORD’s eyes during Jehoiada’s lifetime; Jehoiada takes two unnamed wives for him, and he has sons and daughters.
- Joash orders a collection to repair the temple
Joash intends to restore the LORD’s house and orders priests and Levites to collect money yearly from Judah’s cities. When they do not act promptly, he asks Jehoiada why they have not brought in the tax set by Moses. The account says Athaliah’s sons had broken up God’s house and given its dedicated things to the Baals.
- The temple is repaired with money collected in a chest
a chest is placed outside the house’s gate and a proclamation calls for the tax set by Moses. Princes and people bring money; officers repeatedly empty the chest. The king and Jehoiada pay masons, carpenters, and metalworkers to restore the house, then use the remainder for gold and silver vessels. Burnt offerings continue throughout Jehoiada’s life.
- Jehoiada dies at one hundred thirty and is buried among kings
Jehoiada dies at one hundred thirty. Because he had done good in Israel and toward God and his house, he is buried among the kings in David’s city.
- Joash listens to princes but not to the prophets
after Jehoiada dies, Judah’s princes bow to Joash and he listens to them. They abandon the LORD’s house and serve Asherah poles and idols. The LORD sends prophets to bring them back, but they do not listen.
- Zechariah son of Jehoiada is stoned at Joash’s command
God’s Spirit comes on Zechariah son of Jehoiada, who tells the people that they have forsaken the LORD and have been forsaken. At the king’s command they stone him in the court of the LORD’s house. Dying, Zechariah asks the LORD to see and repay it.
- The Syrian army raids Judah and Jerusalem and executes judgment on Joash
at the end of the year a Syrian army comes against Judah and Jerusalem, destroys the princes, and sends plunder to the king of Damascus. The account explains the small force’s victory over a great army as judgment for forsaking the LORD, and says they executed judgment on Joash.
- Joash is killed by his servants and Amaziah succeeds him
after they depart and leave Joash severely wounded, his servants conspire against him for the blood of Jehoiada’s sons and kill him on his bed. The conspirators are named Zabad son of Shimeath the Ammonitess and Jehozabad son of Shimrith the Moabitess. Joash is buried in David’s city, but not among the kings; his son Amaziah succeeds him.
- Amaziah reigns and kills his father’s murderers but not their children
Amaziah begins to reign at twenty-five and reigns twenty-nine years in Jerusalem. His mother is Jehoaddan of Jerusalem. He does what is right in the LORD’s eyes, but not with a perfect heart. When his kingdom is established, he kills the servants who killed his father, but not their children, according to the command written in Moses’ law.
- Amaziah hires Israelite soldiers and dismisses them after a man of God warns him
Amaziah counts three hundred thousand men of Judah and Benjamin aged twenty and above, and hires one hundred thousand men from Israel for one hundred talents of silver. An unnamed man of God warns him not to take Israel’s army. When Amaziah asks about the payment, the man answers, “The LORD is able to give you much more than this.” Amaziah dismisses the men from Ephraim, and they return in fierce anger against Judah.
- Amaziah strikes Seir in the Valley of Salt, and Judah throws captives from a rock
Amaziah leads his people to the Valley of Salt and strikes ten thousand of the children of Seir. The children of Judah carry away ten thousand alive and throw them from the top of a rock. The rock is not named.
- Dismissed Israelite soldiers raid the cities of Judah
the soldiers Amaziah had sent home raid Judah’s cities from Samaria to Beth Horon, kill three thousand people, and take much plunder.
- Amaziah worships Seir’s gods and rejects a prophet’s warning
after striking the Edomites, Amaziah brings back the gods of the children of Seir, bows before them, and burns incense. The LORD sends an unnamed prophet, who asks why Amaziah seeks gods that could not save their people. The king tells him, “Have we made you one of the king’s counselors? Stop! Why should you be struck down?” The prophet says God has determined to destroy him because he did this and rejected the warning.
- Amaziah challenges Joash king of Israel, who answers with the thistle and cedar
after consulting his advisers, Amaziah king of Judah sends to Joash son of Jehoahaz son of Jehu, king of Israel, “Come! Let’s look one another in the face.” Joash replies with the account of a thistle in Lebanon seeking a cedar’s daughter for its son before a wild animal tramples it. He warns Amaziah, who boasts of striking Edom, to stay at home rather than fall with Judah.
- Joash captures Amaziah at Beth Shemesh and takes Jerusalem’s treasures
Amaziah does not listen; the narrator says God intends to hand them to their enemies because they sought Edom’s gods. Joash king of Israel meets Amaziah at Beth Shemesh, Judah is defeated, and Joash captures him. Verse 23 calls Amaziah “the son of Joash the son of Jehoahaz.” Joash breaks four hundred cubits of Jerusalem’s wall, takes gold, silver, vessels found in God’s house with Obed-Edom, the king’s treasures, and hostages, then returns to Samaria.
- Amaziah flees to Lachish, is killed, and is buried in the City of Judah
Amaziah son of Joash, king of Judah, lives fifteen years after Joash son of Jehoahaz, king of Israel, dies. His acts are said to be written in the book of the kings of Judah and Israel. After Amaziah turns from following the LORD, conspirators in Jerusalem drive him to Lachish and kill him there. They bring him on horses and bury him with his fathers in the City of Judah.
- Judah makes Uzziah king; he builds Eloth and seeks God
all Judah makes Uzziah, Amaziah’s sixteen-year-old son, king. Uzziah builds Eloth and restores it to Judah; WEB then says, “After that the king slept with his fathers.” He reigns fifty-two years in Jerusalem, and his mother is Jechiliah of Jerusalem. He does what is right in the LORD’s eyes and seeks God during the days of Zechariah, who understands visions of God. God makes him prosper as long as he seeks the LORD.
- Uzziah fights the Philistines and receives Ammonite tribute
Uzziah fights the Philistines, breaks the walls of Gath, Jabneh, and Ashdod, and builds cities in Ashdod’s country and among the Philistines. God helps him against the Philistines, the Arabians living in Gur Baal, and the Meunim. The Ammonites bring tribute, and his name spreads to the entrance of Egypt.
- Uzziah builds towers and digs cisterns
Uzziah builds and fortifies towers at Jerusalem’s corner gate, valley gate, and turning of the wall. He also builds towers in the wilderness and digs many cisterns. He keeps livestock and employs farmers and vineyard keepers in the mountains and fruitful fields, for he loves farming.
- Uzziah organizes and equips his army and makes devices for the towers
Jeiel the scribe and Maaseiah the officer reckon the army serving under Hananiah, one of the king’s captains. The text gives two thousand six hundred heads of fathers’ households and an army of three hundred seven thousand five hundred under them. Uzziah supplies weapons and has skillful men invent devices on Jerusalem’s towers and battlements for shooting arrows and great stones. His name spreads because he is marvelously helped until strong.
- Azariah opposes Uzziah’s incense offering and leprosy breaks out on the king’s forehead
when Uzziah becomes strong, he grows proud and enters the LORD’s temple to burn incense. Azariah the priest follows with eighty priests and resists him, saying, “It isn’t for you, Uzziah, to burn incense to the LORD, but for the priests the sons of Aaron, who are consecrated to burn incense. Go out of the sanctuary.” As Uzziah grows angry, leprosy breaks out on his forehead before the priests. Azariah the chief priest and the others hurry him out; the king also hurries out because the LORD has struck him.
- Uzziah lives apart and dies; Jotham governs and succeeds him
Uzziah remains a leper until death, lives in a separate house, and is excluded from the LORD’s house. His son Jotham manages the king’s house and judges the people. Isaiah the prophet, son of Amoz, writes the rest of Uzziah’s acts. After Uzziah dies, they bury him in the field belonging to the kings’ burial place, saying, “He is a leper.” Jotham succeeds him.
- Jotham becomes king and does right
Jotham begins to reign at twenty-five and rules sixteen years in Jerusalem. His mother is Jerushah daughter of Zadok. He does right in the LORD’s eyes as his father Uzziah had done, but does not enter the LORD’s temple; the people still act corruptly.
- Jotham builds the upper gate, Ophel wall, cities, and towers
he builds the upper gate of the LORD’s house and much of the wall of Ophel. He builds cities in Judah’s hill country and fortresses and towers in the forests.
- Jotham prevails over Ammon and receives tribute
Jotham fights the king of the Ammonites and prevails. The Ammonites give one hundred talents of silver, ten thousand cors of wheat, and ten thousand cors of barley that year and the same amounts in each of the next two years. The account says Jotham becomes mighty because he orders his ways before God.
- Jotham is buried in David’s city and Ahaz succeeds
Jotham’s remaining acts, wars, and ways are said to be written in the book of the kings of Israel and Judah. His accession at twenty-five and sixteen-year reign in Jerusalem are repeated; he is buried in David’s city, and his son Ahaz succeeds him.
- Ahaz makes Baal images and burns his children
Ahaz begins to reign at twenty and rules sixteen years in Jerusalem. He does not do right in the LORD’s eyes but follows Israel’s kings and makes molten images for the Baals. He burns incense in the valley of the son of Hinnom, burns his children, and sacrifices and burns incense at high places, on hills, and under green trees.
- Syria and Israel strike Judah and take captives to Samaria
the LORD delivers him to Syria’s and Israel’s kings. Syrians take many captives to Damascus; Pekah son of Remaliah kills one hundred twenty thousand valiant men of Judah in one day. Zichri of Ephraim kills Maaseiah the king’s son, Azrikam the palace ruler, and Elkanah next to the king. Israelites bring two hundred thousand women and children and much plunder to Samaria.
- Oded urges Israel’s army to return the captives
Oded, a prophet of the LORD at Samaria, meets the returning army. He says the LORD delivered Judah into their hands in anger, but they slaughtered in a rage reaching heaven. He rebukes their plan to enslave people of Judah and Jerusalem and tells them to send the captives back to their brothers.
- Ephraim’s leaders care for and return the captives to Jericho
four named heads of Ephraim, including Azariah son of Johanan, oppose bringing in the captives, saying it would add to their guilt. The armed men leave the captives and plunder; the named men clothe, feed, give drink to, and anoint the captives, carrying the feeble on donkeys. They return them to their brothers at Jericho, the city of palm trees, then go back to Samaria.
- Ahaz seeks Assyrian help amid Edomite and Philistine raids
Ahaz sends to the kings of Assyria for help. Edomites strike Judah and take captives; Philistines occupy Beth Shemesh, Aijalon, Gederoth, Soco, Timnah, and Gimzo, with their villages where named. The account says Judah is brought low because Ahaz trespassed severely, and calls him king of Israel.
- Tilgath-pilneser troubles Ahaz instead of strengthening him
Tilgath-pilneser king of Assyria comes to Ahaz and gives him trouble rather than strength. Ahaz gives him a portion from the LORD’s house, the king’s house, and the princes’ houses, but it does not help.
- Ahaz sacrifices to Damascus’s gods and shuts the temple doors
in distress Ahaz trespasses yet more and sacrifices to the gods of Damascus, hoping they will help him. He cuts the vessels of God’s house in pieces, shuts its doors, makes altars at every corner of Jerusalem, and builds high places in Judah’s cities to burn incense to other gods.
- Ahaz is buried in Jerusalem and Hezekiah succeeds
Ahaz’s other deeds are said to be written in the book of the kings of Judah and Israel. After he dies, he is buried in Jerusalem but not brought into the tombs of the kings of Israel. His son Hezekiah succeeds him.
- Hezekiah begins to reign and does what is right in the LORD’s eyes
Hezekiah becomes king at twenty-five and reigns twenty-nine years in Jerusalem. His mother is named Abijah daughter of Zechariah. He does what is right in the LORD’s eyes, according to all that David his father had done.
- The doors are repaired and the priests and Levites told to sanctify the house
in the first year and first month he opens and repairs the doors of the LORD’s house and gathers priests and Levites in the eastern square. He tells them, "Sanctify yourselves, and sanctify the house of the LORD ... and carry the filthiness out of the holy place." He says their fathers turned from the house, shut its porch, and stopped its lamps, incense, and burnt offerings, bringing wrath on Judah and Jerusalem. He wants to make a covenant with the LORD and tells them not to be negligent.
- The Levites named as rising to cleanse the house
Levites rise from the Kohathites, the sons of Merari, the Gershonites, and the sons of Elizaphan, Asaph, Heman, and Jeduthun. The text names them and gives some fathers.
- The priests and Levites cleanse the house and report to Hezekiah
the Levites gather their brothers and sanctify themselves. Priests bring uncleanness from the inner house to the court, and Levites carry it to the brook Kidron. They begin on the first day of the first month and finish on the sixteenth. They tell Hezekiah, "We have cleansed all the LORD’s house," including the altar and table with their vessels, and say they have prepared and sanctified the vessels King Ahaz threw away.
- Hezekiah orders sin offerings for all Israel
Hezekiah gathers the city’s princes at the LORD’s house. Seven bulls, seven rams, seven lambs, and seven male goats are brought as a sin offering for the kingdom, sanctuary, and Judah. Priests kill the animals and sprinkle blood on the altar; the king and assembly lay hands on the goats. The priests make atonement for all Israel with their blood.
- The burnt offering is accompanied by song and trumpets
Hezekiah sets Levites in the house with cymbals, stringed instruments, and harps according to David, Gad the king’s seer, and Nathan the prophet. Priests stand with trumpets. At his order the burnt offering begins with the LORD’s song, trumpets, and David’s instruments; the assembly worships until it is finished. Hezekiah and the princes then tell the Levites to praise with the words of David and Asaph the seer, and they sing and bow.
- The assembly brings offerings and the service of the LORD’s house is set in order
Hezekiah says, "Come near and bring sacrifices and thank offerings into the LORD’s house." The assembly brings seventy bulls, one hundred rams, and two hundred lambs as burnt offerings, with six hundred cattle and three thousand sheep consecrated. Because the priests are too few, Levites help skin the offerings; the service of the house is set in order with abundant offerings. Hezekiah and the people rejoice at what God has prepared, for it happened suddenly.
- Hezekiah invites Israel and Judah to a Passover in the second month
Hezekiah writes to all Israel and Judah, including Ephraim and Manasseh, inviting them to the LORD’s house in Jerusalem for Passover. The king, princes, and assembly agree on the second month because too few priests were sanctified and the people had not gathered at the usual time. They proclaim the invitation from Beersheba to Dan; WEB says they had not kept it in great numbers in the written manner.
- Couriers carry the letter calling Israel and Judah to return
couriers carry the king’s and princes’ letters throughout Israel and Judah. Their message says, "Turn again to the LORD, the God of Abraham, Isaac, and Israel," calling the remnant who escaped the kings of Assyria to return. It urges them not to be like their fathers, to enter the sanctuary and serve the LORD, and says their captive brothers and children will find compassion if they return.
- Some mock the couriers while others come to Jerusalem
couriers pass through Ephraim and Manasseh as far as Zebulun and are mocked. Yet some men of Asher, Manasseh, and Zebulun humble themselves and come to Jerusalem. God gives Judah one heart to obey the command of the king and princes.
- The assembly removes altars to Kidron and kills the Passover
a great assembly gathers at Jerusalem in the second month for the feast of unleavened bread. They remove the altars and incense altars into the brook Kidron. On the fourteenth day they kill the Passover. Priests and Levites sanctify themselves; priests sprinkle blood received from Levites, who kill the Passover for those in the assembly not clean.
- Hezekiah prays for those not cleansed and the LORD listens
many from Ephraim, Manasseh, Issachar, and Zebulun eat the Passover without cleansing themselves in the prescribed way. Hezekiah prays, "May the good LORD pardon everyone who sets his heart to seek God," even if not clean according to the sanctuary’s purification. The LORD listens to Hezekiah and heals the people.
- The people rejoice for seven days and Hezekiah encourages the Levites
the children of Israel present at Jerusalem keep the feast of unleavened bread seven days with gladness as Levites and priests praise the LORD daily. Hezekiah speaks encouragingly to the Levites skilled in service. The people eat throughout the feast, offer peace offerings, and make confession to the LORD.
- The assembly keeps seven more days and the Levitical priests bless the people
the assembly agrees to keep another seven days with gladness. Hezekiah gives one thousand bulls and seven thousand sheep, and the princes one thousand bulls and ten thousand sheep. Judah, those from Israel, and foreigners rejoice together. Jerusalem has great joy unlike any since Solomon son of David, and the Levitical priests bless the people; their prayer reaches heaven.
- The assembled Israelites destroy pillars, high places, and altars, then return home
when all this is finished, the Israelites who were present go to Judah’s cities, break the pillars and Asherah poles, and destroy high places and altars throughout Judah, Benjamin, Ephraim, and Manasseh. They return to their own cities and possessions.
- Hezekiah appoints priestly divisions, burnt offerings, and their portions
Hezekiah appoints the divisions of priests and Levites for offerings, ministry, thanksgiving, and praise in the gates of the LORD’s camp. He provides a portion from his possessions for regular burnt offerings and commands Jerusalem’s residents to give the priests and Levites their portions so they can devote themselves to the LORD’s law.
- First fruits and tithes from Israel and Judah form heaps
after the command goes out, the children of Israel bring abundant first fruits of grain, wine, oil, honey, and field produce, along with tithes. Israelites and Judahites in Judah’s cities bring tithes of cattle, sheep, and dedicated things. The heaps begin in the third month and are finished in the seventh. Hezekiah and the princes see them, bless the LORD, and bless the people.
- Azariah the chief priest explains the surplus to Hezekiah
Hezekiah asks the priests and Levites about the heaps. Azariah the chief priest of the house of Zadok answers, “Since people began to bring the offerings into the LORD’s house, we have eaten and had enough, and have plenty left over, for the LORD has blessed his people.”
- Hezekiah prepares rooms, and Conaniah, Shimei, and overseers receive the offerings
Hezekiah orders rooms prepared in the LORD’s house for the offerings, tithes, and dedicated things. Conaniah the Levite is over them, and his brother Shimei is second. Ten named overseers serve under them by appointment of Hezekiah and Azariah, the ruler of God’s house.
- Kore and those under him distribute portions to priests and Levites
Kore son of Imnah, the Levite gatekeeper at the east gate, is over the free will offerings and distributes the LORD’s offerings and most holy things. Eden through Shecaniah serve under him in the priests’ cities, giving portions by divisions. The passage specifies males from three years old, those serving daily in the house, enrolled priests and Levites aged twenty and above, their little ones, wives, sons and daughters, and priests and Levites living in the surrounding fields.
- Hezekiah acts with goodness, justice, and faithfulness throughout Judah
throughout Judah, Hezekiah does what is good, right, and faithful before the LORD. In the work of God’s house, the law, and the commandments, he seeks God with all his heart and prospers.
- Sennacherib king of Assyria comes against Judah’s fortified cities
after these faithful acts, Sennacherib king of Assyria enters Judah and camps against fortified cities, intending to take them.
- Hezekiah stops the waters, repairs the walls, and encourages the people
seeing Sennacherib’s plan against Jerusalem, Hezekiah consults his leaders and mighty men and stops the springs and the brook outside the city. He repairs the broken wall, raises an outer wall, strengthens Millo in David’s city, and makes weapons and shields. After appointing captains, he gathers the people at the city gate and urges them, “Be strong and courageous. Don’t be afraid or dismayed”, saying the LORD will help and fight for them. They rest on his words.
- Sennacherib sends servants from Lachish to mock Jerusalem’s trust
while Sennacherib attacks Lachish with his forces, he sends servants to Hezekiah and Judah at Jerusalem. His message asks, “In whom do you trust, that you remain under siege in Jerusalem?” He accuses Hezekiah of deceiving the people, criticizes the removal of high places and altars, and claims no other nation’s gods delivered their people from his hand. His servants carry his warning not to believe Hezekiah; these are Sennacherib’s claims, not the narrator’s judgment.
- Sennacherib’s servants and letters insult the LORD and frighten the people
Sennacherib’s servants speak against the LORD and Hezekiah, and Sennacherib writes letters insulting Israel’s God, saying “the God of Hezekiah” will not save his people. The servants shout in the Jews’ language to frighten people on Jerusalem’s wall and take the city. They speak of Jerusalem’s God as if he were among gods made by human hands.
- Hezekiah and Isaiah pray, and the LORD strikes Sennacherib’s camp
Hezekiah and Isaiah the prophet son of Amoz cry to heaven in prayer. The LORD sends an angel who cuts off mighty men, leaders, and captains in Assyria’s camp. Sennacherib returns ashamed to his land and is killed with a sword in his god’s house by those who came from his own body. The LORD saves Hezekiah and Jerusalem’s inhabitants from Sennacherib and their other enemies and guides them on every side.
- Many bring gifts to Jerusalem and precious things to Hezekiah
many bring gifts to the LORD at Jerusalem and precious things to Hezekiah king of Judah. He is exalted in the sight of the nations from then on.
- Hezekiah prays during illness and humbles himself after pride
Hezekiah is terminally ill and prays; the LORD speaks to him and gives him a sign. Hezekiah does not respond appropriately to the benefit and becomes proud, bringing wrath on him, Judah, and Jerusalem. He and Jerusalem’s inhabitants humble themselves, so the LORD’s wrath does not come on them in his days. These verses do not describe the sign.
- Hezekiah builds storehouses and directs Gihon’s upper waters west of David’s city
Hezekiah makes treasuries for valuables, storehouses for produce, stalls and folds for livestock, and cities for his flocks and herds, which God has given him in abundance. He stops the upper spring of Gihon and directs its waters down the west side of David’s city. He prospers in his works.
- Envoys of Babylonian princes ask about the wonder, and God tests Hezekiah
ambassadors sent by Babylon’s princes ask Hezekiah about the wonder done in the land. God leaves him to test him and know what is in his heart. The verse does not name the envoys or describe the wonder.
- Hezekiah dies and is honored; Manasseh succeeds him
the rest of Hezekiah’s acts are said to be written in the vision of Isaiah son of Amoz and in the book of the kings of Judah and Israel. He dies, and Judah and Jerusalem’s inhabitants bury him in the ascent to the tombs of David’s sons and honor him. Manasseh his son succeeds him.
- Manasseh builds idolatrous altars and leads Judah astray
Manasseh begins to reign at twelve and rules fifty-five years in Jerusalem. He rebuilds high places broken down by Hezekiah, raises altars for the Baals and the army of the sky, makes his children pass through fire in the valley of the son of Hinnom, and practices divination. He places an idol in the house and leads Judah and Jerusalem to greater evil than the nations. The account also recalls God’s word to David and Solomon about placing his name in the house and Jerusalem.
- Manasseh is taken to Babylon, prays, and returns
the LORD speaks to Manasseh and his people, but they do not listen. Captains of the Assyrian king bind Manasseh and take him to Babylon. In distress he humbles himself and prays; God hears him and returns him to his kingdom in Jerusalem. Then Manasseh knows that the LORD is God.
- Manasseh builds a wall, removes idols, and restores the altar
he builds an outer wall to David’s city from west of Gihon toward the fish gate, encircles Ophel, and places captains in Judah’s fortified cities. He removes foreign gods, the idol, and altars, restores the LORD’s altar, offers peace and thanksgiving sacrifices, and commands Judah to serve the LORD. The people sacrifice only to the LORD, though still at high places.
- Manasseh is buried in his house and Amon succeeds
the account refers Manasseh’s acts, prayer, and the seers’ words to the acts of the kings of Israel, and his prayer, sins, high places, and idols to the history of Hozai. Manasseh is buried in his own house, and his son Amon succeeds him.
- Amon does evil and is killed by conspiring servants
Amon begins to reign at twenty-two and rules two years in Jerusalem. He serves the idols Manasseh made, does not humble himself, and trespasses more and more. His servants kill him in his house; the people of the land kill the conspirators and make his son Josiah king.
- Josiah becomes king at eight and does right
Josiah begins to reign at eight and rules thirty-one years in Jerusalem. He does right in the LORD’s eyes, walks in David’s ways, and does not turn to the right or left.
- Josiah removes altars and images in Judah and Israel
in his eighth year he begins to seek the God of David, and in his twelfth he begins purging Judah and Jerusalem. Others break down the Baal altars in the king’s presence; he cuts down the incense altars above them, crushes the Asherah poles and other images, scatters their dust on worshipers’ graves, and burns priests’ bones on their altars. He also cuts down incense altars throughout Israel before returning to Jerusalem.
- Josiah commissions temple repairs and overseers direct the work
in his eighteenth year Josiah sends Shaphan, Maaseiah the city governor, and Joah the recorder to repair the house. Money gathered by Levitical gatekeepers is brought to Hilkiah the high priest and workers for stone, timber, and repairs. Jahath and Obadiah of Merari and Zechariah and Meshullam of Kohath oversee the work; other Levites serve as musicians, scribes, officials, and gatekeepers.
- Hilkiah finds the book of the law and the king tears his clothes
while the money is brought out, Hilkiah the priest finds the book of the LORD’s law given by Moses and gives it to Shaphan the scribe. Shaphan reports the repair work and money to the king and reads the book before him. On hearing the law, the king tears his clothes.
- The king sends to inquire of the LORD through Huldah
the king commands Hilkiah, Ahikam son of Shaphan, Abdon son of Micah, Shaphan the scribe, and Asaiah his servant to inquire of the LORD about the book. They go to Huldah the prophetess in Jerusalem’s second quarter. She is named as the wife of Shallum, son of Tokhath and grandson of Hasrah, keeper of the wardrobe.
- Huldah conveys the warning of calamity for the place
Huldah gives the LORD’s word for the man who sent the messengers. Because the people forsook the LORD and burned incense to other gods, calamity and the curses written in the book will come on the place and its inhabitants, and wrath will not be quenched.
- Huldah conveys the LORD’s word for the king of Judah
the word for the king of Judah says that because he humbled himself, tore his clothes, and wept on hearing the words, the LORD heard him; he will be gathered to his grave in peace and not see the calamity coming on the place. The messengers bring the answer to the king.
- Josiah reads the covenant, gathers the people, and removes abominations
the king gathers Judah and Jerusalem’s elders and people and reads the covenant book found in the house. He covenants before the LORD to keep the commandments, testimonies, and statutes with all his heart and soul, and causes the people of Jerusalem and Benjamin to stand. Josiah removes abominations from Israel’s lands and makes the people serve the LORD.
- Josiah keeps the Passover and instructs priests and Levites
Josiah keeps the Passover in Jerusalem on the fourteenth day of the first month. He assigns the priests their offices and instructs the Levites, "Put the holy ark in the house which Solomon the son of David king of Israel built." He says it will no longer be carried on their shoulders and tells them to prepare by divisions according to David’s and Solomon’s writings, sanctify themselves, and kill the Passover according to the LORD’s word by Moses.
- Josiah and the leaders give Passover offerings
Josiah gives thirty thousand lambs and young goats and three thousand bulls from his substance to those present. His princes give freely. Hilkiah, Zechariah, and Jehiel, rulers of God’s house, give the priests two thousand six hundred small livestock and three hundred cattle. Conaniah, his brothers Shemaiah and Nethanel, and Hashabiah, Jeiel, and Jozabad, chiefs of the Levites, give Levites five thousand small livestock and five hundred cattle.
- Priests and Levites prepare the Passover while singers and gatekeepers keep their posts
the priests and Levites stand by their divisions, kill the Passover, sprinkle its blood, and skin the animals. They distribute burnt offerings as the book of Moses directs, roast the Passover, and boil and distribute the other holy offerings. Levites prepare for themselves and for the priests who are busy until night. The singers, sons of Asaph, and the gatekeepers remain at their posts according to the commands of David, Asaph, Heman, and Jeduthun.
- The Passover and seven-day feast are kept under Josiah
the service is prepared under Josiah’s command, and those present keep the Passover and then the feast of unleavened bread for seven days. The text says no such Passover had been kept in Israel since Samuel the prophet, nor by any of Israel’s kings as Josiah kept it with the priests, Levites, Judah, Israel, and Jerusalem’s inhabitants. It is held in Josiah’s eighteenth year.
- Josiah rejects Neco’s message and fights in Megiddo Valley
after Josiah has prepared the temple, Neco king of Egypt goes up to fight Carchemish by the Euphrates. Josiah goes out against him. Neco sends messengers saying, "I come not against you today," and says God has commanded him to make haste. Josiah refuses to turn away, disguises himself, and fights in the valley of Megiddo; the narrator says he did not listen to Neco’s words from the mouth of God.
- Josiah is shot and dies at Jerusalem, and Jeremiah and the people mourn
archers shoot Josiah, and he tells his servants, "Take me away, because I am seriously wounded!" They place him in his second chariot and bring him to Jerusalem, where he dies and is buried in his fathers’ tombs. Judah and Jerusalem mourn him. Jeremiah laments for him, and men and women singers continue to sing lamentations for Josiah.
- Josiah’s good deeds and acts are recorded
the text says Josiah’s good deeds according to the LORD’s law and his acts, first and last, are written in the book of the kings of Israel and Judah.
- Jehoahaz reigns and Neco installs and renames Eliakim as Jehoiakim
the people make Josiah’s son Jehoahaz king in Jerusalem. He begins at twenty-three and reigns three months. The king of Egypt removes him and fines the land one hundred talents of silver and a talent of gold. Neco installs Jehoahaz’s brother Eliakim over Judah and Jerusalem, renames him Jehoiakim, and takes Jehoahaz to Egypt.
- Jehoiakim reigns and Nebuchadnezzar binds him
Jehoiakim becomes king at twenty-five, reigns eleven years in Jerusalem, and does evil. Nebuchadnezzar comes against him and binds him in fetters to carry him to Babylon; he takes vessels from the LORD’s house to his temple there. The text says Jehoiakim’s abominations and what was found in him are recorded in the book of the kings of Israel and Judah, and his son Jehoiachin succeeds him.
- Jehoiachin is taken away and Zedekiah is made king
Jehoiachin becomes king at eight, reigns three months and ten days in Jerusalem, and does evil. Nebuchadnezzar brings him with valuable temple vessels to Babylon at the return of the year and makes Zedekiah, whom WEB calls Jehoiachin’s brother, king over Judah and Jerusalem.
- Zedekiah and the people reject the messengers and pollute the house
Zedekiah begins at twenty-one, reigns eleven years in Jerusalem, and does evil. He does not humble himself before Jeremiah, rebels against Nebuchadnezzar despite an oath by God, and hardens his heart. Priestly chiefs and the people pollute the LORD’s house. The LORD sends messengers because of compassion, but the people mock them and despise his words until there is no remedy.
- The Chaldean king strikes Jerusalem and takes survivors to Babylon
God brings the king of the Chaldeans, who kills people in the sanctuary and takes vessels and treasures to Babylon. They burn God’s house and Jerusalem’s palaces and break down the city wall. Survivors serve him and his sons in Babylon until Persia reigns. The desolate land keeps its Sabbaths to fulfill seventy years and the LORD’s word by Jeremiah.
- Cyrus proclaims the building of the house in Jerusalem
in Cyrus’s first year, the LORD stirs the Persian king’s spirit to fulfill the word by Jeremiah. Cyrus proclaims in writing, "The LORD, the God of heaven, has given all the kingdoms of the earth to me; and he has commanded me to build him a house in Jerusalem, which is in Judah." He calls the LORD’s people to go up.
Ezra
- The LORD stirs up the spirit of Cyrus king of Persia, and Cyrus proclaims throughout all his kingdom and puts it in writing
in the first year of Cyrus king of Persia, that the LORD’s word by Jeremiah’s mouth might be accomplished, the LORD stirs up the spirit of Cyrus king of Persia, so that he makes a proclamation throughout all his kingdom, and puts it also in writing. He proclaims, “Cyrus king of Persia says, ‘The LORD, the God of heaven, has given me all the kingdoms of the earth; and he has commanded me to build him a house in Jerusalem, which is in Judah. Whoever there is among you of all his people, may his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD, the God of Israel he is God, which is in Jerusalem. Whoever is left, in any place where he lives, let the men of his place help him with silver, with gold, with goods, and with animals, in addition to the free will offering for God’s house which is in Jerusalem.’” At 1:2 Cyrus says what the LORD has given him and commanded him; the LORD does not speak here. The text does not quote the LORD’s word by Jeremiah’s mouth. WEB sets “he is God” (1:3) in parentheses. The Korean Revised Version opens 1:3 with 이스라엘의 하나님은 참 신이시라 (the God of Israel is the true God) and closes it with 너희 하나님이 함께 하시기를 원하노라 (may your God be with you), where WEB has “may his God be with him” near the head of the verse.
- The heads of fathers’ households of Judah and Benjamin, the priests and the Levites rise up to build the LORD’s house
then the heads of fathers’ households of Judah and Benjamin, the priests and the Levites, all whose spirit God had stirred to go up, rise up to build the LORD’s house which is in Jerusalem. All those who were around them strengthen their hands with vessels of silver, with gold, with goods, with animals, and with precious things, in addition to all that was willingly offered. The Korean Revised Version has those around them give the offerings willingly (그 외에도 예물을 즐거이 드렸더라, besides that they gave offerings willingly), where WEB reads “in addition to all that was willingly offered” and names no giver.
- Cyrus the king brings out the vessels of the LORD’s house and counts them out to Sheshbazzar the prince of Judah
also Cyrus the king brings out the vessels of the LORD’s house, which Nebuchadnezzar had brought out of Jerusalem, and had put in the house of his gods; even those, Cyrus king of Persia brings out by the hand of Mithredath the treasurer, and counts them out to Sheshbazzar the prince of Judah. The text says, “This is the number of them: thirty platters of gold, one thousand platters of silver, twenty-nine knives, thirty bowls of gold, four hundred ten silver bowls of a second kind, and one thousand other vessels. All the vessels of gold and of silver were five thousand four hundred.” Sheshbazzar brings all these up when the captives are brought up from Babylon to Jerusalem. The Korean Revised Version reads 고지기 미드르닷을 명하여 (commanded Mithredath the treasurer) where WEB reads “by the hand of Mithredath the treasurer” (1:8).
- Those who went up out of the captivity, who came with Zerubbabel, Jeshua, and the others
the text says, “Now these are the children of the province who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away to Babylon, and who returned to Jerusalem and Judah, everyone to his city; who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah.” 2:2 closes with “The number of the men of the people of Israel”, and the number follows from 2:3. The Korean Revised Version opens 2:1 with 옛적에 바벨론 왕 느부갓네살에게 사로잡혀 바벨론으로 갔던 자의 자손 중에서 놓임을 받고, where WEB opens “Now these are the children of the province who went up out of the captivity”, and writes 바아나등 (Baanah and the others) as one word.
- The number of the men of the people of Israel, from the children of Parosh to the children of Gibbar
the number of the men of the people of Israel goes on from “The children of Parosh, two thousand one hundred seventy-two” to “The children of Gibbar, ninety-five”, line by line, each with its number. 2:6 reads, “The children of Pahathmoab, of the children of Jeshua and Joab, two thousand eight hundred twelve”, and 2:16, “The children of Ater, of Hezekiah, ninety-eight”. These verses give no total.
- The number from the children of Bethlehem to the children of Senaah
the number goes on from “The children of Bethlehem, one hundred twenty-three” to “The children of Senaah, three thousand six hundred thirty”. 2:25 reads, “The children of Kiriath Arim, Chephirah, and Beeroth, seven hundred forty-three”; 2:26, “The children of Ramah and Geba, six hundred twenty-one”; 2:28, “The men of Bethel and Ai, two hundred twenty-three”; and 2:33, “The children of Lod, Hadid, and Ono, seven hundred twenty-five”: one number for more than one name. 2:31 reads “the other Elam”. These verses give no total either. The Korean Revised Version reads 베들레헴 사람 (the men of Bethlehem) where WEB reads “The children of Bethlehem” (2:21).
- The priests, from the children of Jedaiah, of the house of Jeshua, to the children of Harim
the text says, “The priests: the children of Jedaiah, of the house of Jeshua, nine hundred seventy-three. The children of Immer, one thousand fifty-two. The children of Pashhur, one thousand two hundred forty-seven. The children of Harim, one thousand seventeen.”
- The Levites, the singers, and the children of the gatekeepers
the text says, “The Levites: the children of Jeshua and Kadmiel, of the children of Hodaviah, seventy-four. The singers: the children of Asaph, one hundred twenty-eight. The children of the gatekeepers: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, in all one hundred thirty-nine.” The Korean Revised Version names Hodaviah first at 2:40 (호다위야 자손 곧 예수아와 갓미엘 자손, the children of Hodaviah, that is, of Jeshua and Kadmiel).
- The temple servants and the children of Solomon’s servants, three hundred ninety-two
the text gives the temple servants from “The temple servants: the children of Ziha, the children of Hasupha, the children of Tabbaoth” (2:43) to “the children of Neziah, the children of Hatipha” (2:54), and the children of Solomon’s servants from “The children of Solomon’s servants: the children of Sotai, the children of Hassophereth, the children of Peruda” (2:55) to “the children of Shephatiah, the children of Hattil, the children of Pochereth Hazzebaim, the children of Ami” (2:57). 2:58 says, “All the temple servants, and the children of Solomon’s servants, were three hundred ninety-two.” The Korean Revised Version reads 느디님 사람들 where WEB reads “The temple servants”.
- Those who could not show their fathers’ houses, and the governor’s word
the text says, “These were those who went up from Tel Melah, Tel Harsha, Cherub, Addan, and Immer; but they could not show their fathers’ houses and their offspring, whether they were of Israel: the children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred fifty-two. Of the children of the priests: the children of Habaiah, the children of Hakkoz, and the children of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called after their name. These sought their place among those who were registered by genealogy, but they were not found; therefore they were deemed disqualified and removed from the priesthood. The governor told them that they should not eat of the most holy things until a priest stood up to serve with Urim and with Thummim.” The text does not name the governor. The Korean Revised Version writes 델멜라 and 델하르사 as one word each, reads 바르실래의 이름으로 이름한 자라 (was called by Barzillai’s name) where WEB reads “was called after their name” (2:61), and 방백 where WEB reads “The governor” (2:63).
- The whole assembly together, forty-two thousand three hundred sixty
the text says, “The whole assembly together was forty-two thousand three hundred sixty, in addition to their male servants and their female servants, of whom there were seven thousand three hundred thirty-seven; and they had two hundred singing men and singing women. Their horses were seven hundred thirty-six; their mules, two hundred forty-five; their camels, four hundred thirty-five; their donkeys, six thousand seven hundred twenty.”
- Some of the heads of fathers’ households offer willingly, and all Israel live in their cities
some of the heads of fathers’ households, when they came to the LORD’s house which is in Jerusalem, offer willingly for God’s house to set it up in its place. The text says, “They gave according to their ability into the treasury of the work sixty-one thousand darics of gold, five thousand minas of silver, and one hundred priests’ garments.” So the priests and the Levites, with some of the people, the singers, the gatekeepers, and the temple servants, live in their cities, and all Israel in their cities. The Korean Revised Version reads 예루살렘 여호와의 전터에 이르러 (came to the site of the LORD’s house in Jerusalem) and 다시 건축하려고 (to build it again) at 2:68.
- Jeshua and Zerubbabel build the altar of the God of Israel
when the seventh month had come, and the children of Israel were in the cities, the people gather themselves together as one man to Jerusalem. Then Jeshua the son of Jozadak stands up with his brothers the priests and Zerubbabel the son of Shealtiel and his relatives, and builds the altar of the God of Israel, to offer burnt offerings on it, as it is written in the law of Moses the man of God. The text goes on, “In spite of their fear because of the peoples of the surrounding lands, they set the altar on its base; and they offered burnt offerings on it to the LORD, even burnt offerings morning and evening.” The Korean Revised Version has no word for “In spite of”: it reads 무리가 열국 백성을 두려워하여 단을 그 터에 세우고 (the people, fearing the peoples of the nations, set the altar on its base).
- The feast of booths kept as it is written, and the burnt offerings from the first day of the seventh month
the text says, “They kept the feast of booths, as it is written, and offered the daily burnt offerings by number, according to the ordinance, as the duty of every day required; and afterward the continual burnt offering, the offerings of the new moons, of all the set feasts of the LORD that were consecrated, and of everyone who willingly offered a free will offering to the LORD. From the first day of the seventh month, they began to offer burnt offerings to the LORD; but the foundation of the LORD’s temple was not yet laid.” The Korean Revised Version gives these three verses no subject of their own; they go on from 3:3.
- The cedar trees brought from Lebanon to the sea, to Joppa
the text says, “They also gave money to the masons and to the carpenters. They also gave food, drink, and oil to the people of Sidon and Tyre to bring cedar trees from Lebanon to the sea, to Joppa, according to the grant that they had from Cyrus King of Persia.” Where WEB reads “the grant”, the Korean Revised Version reads 조서 (a decree): 바사 왕 고레스의 조서대로.
- Zerubbabel and Jeshua begin the work and appoint the Levites from twenty years old and upward
the text says, “Now in the second year of their coming to God’s house at Jerusalem, in the second month, Zerubbabel the son of Shealtiel, Jeshua the son of Jozadak, and the rest of their brothers the priests and the Levites, and all those who had come out of the captivity to Jerusalem, began the work and appointed the Levites, from twenty years old and upward, to have the oversight of the work of the LORD’s house. Then Jeshua stood with his sons and his brothers, Kadmiel and his sons, the sons of Judah, together to have the oversight of the workmen in God’s house: the sons of Henadad, with their sons and their brothers the Levites.” 3:9 names Jeshua without his father. The Korean Revised Version names the sons of Henadad (헤나닷 자손) in one run with Jeshua, Kadmiel, the sons of Judah and their brothers the Levites, who all rise up together (일제히 일어나) to oversee the workmen of God’s house.
- The song they sing to one another when the builders lay the foundation of the LORD’s temple
when the builders laid the foundation of the LORD’s temple, they set the priests in their vestments with trumpets, with the Levites the sons of Asaph with cymbals, to praise the LORD, according to the directions of David king of Israel. They sing to one another in praising and giving thanks to the LORD, “For he is good, for his loving kindness endures forever toward Israel.” All the people shout with a great shout, when they praised the LORD, because the foundation of the LORD’s house had been laid. The Korean Revised Version has the priests in their vestments with trumpets and the Levites the sons of Asaph with cymbals stand (서서) and praise, where WEB reads “they set the priests”; the same priests and Levites sing to one another; and its song names 주, the Lord (주는 지선하시므로), where WEB reads “For he is good”.
- The old men who had seen the first house weep, and many shout for joy
many of the priests and Levites and heads of fathers’ households, the old men who had seen the first house, when the foundation of this house was laid before their eyes, weep with a loud voice. The text goes on, “Many also shouted aloud for joy, so that the people could not discern the noise of the shout of joy from the noise of the weeping of the people; for the people shouted with a loud shout, and the noise was heard far away.” The Korean Revised Version tells first that the loud shout of the people was heard far away (백성의 크게 외치는 소리가 멀리 들리므로), and then that the people could not tell the shout of joy from the weeping.
- The adversaries of Judah and Benjamin ask to build with Zerubbabel, and Zerubbabel, Jeshua and the heads of fathers’ households answer
when the adversaries of Judah and Benjamin heard that the children of the captivity were building a temple to the LORD, the God of Israel, they come near to Zerubbabel, and to the heads of fathers’ households, and say to them, “Let us build with you, for we seek your God as you do; and we have been sacrificing to him since the days of Esar Haddon king of Assyria, who brought us up here.” But Zerubbabel, Jeshua, and the rest of the heads of fathers’ households of Israel say to them, “You have nothing to do with us in building a house to our God; but we ourselves together will build to the LORD, the God of Israel, as King Cyrus the king of Persia has commanded us.” The Korean Revised Version reads 하나님께 (to God) where WEB reads “to him” (4:2), and 홀로 건축하리라 (will build alone) where WEB reads “ourselves together will build” (4:3).
- The people of the land weaken the hands of the people of Judah and trouble them in building
the text says, “Then the people of the land weakened the hands of the people of Judah, and troubled them in building. They hired counselors against them to frustrate their purpose all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.” The Korean Revised Version puts the time first, from the days of Cyrus king of Persia until Darius king of Persia came to the throne (바사 왕 다리오가 즉위할 때까지), and reads 의사들에게 뇌물을 주어 (gave bribes to counselors) where WEB reads “hired counselors”.
- The accusation written in the beginning of the reign of Ahasuerus
the text says, “In the reign of Ahasuerus, in the beginning of his reign, they wrote an accusation against the inhabitants of Judah and Jerusalem.” The text does not give the words of the accusation. The Korean Revised Version reads 아하수에로가 즉위할 때에 (when Ahasuerus came to the throne).
- Bishlam, Mithredath, and Tabeel write to Artaxerxes king of Persia
the text says, “In the days of Artaxerxes, Bishlam, Mithredath, Tabeel, and the rest of his companions wrote to Artaxerxes king of Persia; and the writing of the letter was written in Syrian and delivered in the Syrian language.” The text does not give the words of the letter. The Korean Revised Version reads 그 동료들이 (the companions) where WEB reads “his companions”, and 아람 문자와 아람 방언으로 where WEB reads “in Syrian” and “in the Syrian language”.
- Rehum the chancellor and Shimshai the scribe write a letter against Jerusalem to Artaxerxes the king
Rehum the chancellor and Shimshai the scribe write a letter against Jerusalem to Artaxerxes the king as follows. The text goes on, “Then Rehum the chancellor, Shimshai the scribe, and the rest of their companions, the Dinaites, and the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Shushanchites, the Dehaites, the Elamites, and the rest of the nations whom the great and noble Osnappar brought over and settled in the city of Samaria, and in the rest of the country beyond the River, and so forth, wrote.” The Korean Revised Version reads at 4:8 예루살렘 백성을 고소한 (accusing the people of Jerusalem) where WEB reads “against Jerusalem”, and gives 4:9–10 as what that letter said (그 글에 … 함께 고한다 하였더라).
- The copy of the letter to King Artaxerxes from the people beyond the River
the text says, “This is the copy of the letter that they sent: To King Artaxerxes, from your servants, the people beyond the River. Be it known to the king that the Jews who came up from you have come to us to Jerusalem. They are building the rebellious and bad city, and have finished the walls and repaired the foundations. Be it known now to the king that if this city is built and the walls finished, they will not pay tribute, custom, or toll, and in the end it will be hurtful to the kings. Now because we eat the salt of the palace and it is not appropriate for us to see the king’s dishonor, therefore we have sent and informed the king, that search may be made in the book of the records of your fathers. You will see in the book of the records, and know that this city is a rebellious city, and hurtful to kings and provinces, and that they have started rebellions within it in the past. That is why this city was destroyed. We inform the king that if this city is built and the walls finished, then you will have no possession beyond the River.” These verses do not name the senders (“that they sent”). Where WEB reads “have finished the walls and repaired the foundations” (4:12), the Korean Revised Version reads 이미 그 지대를 수축하고 성곽을 건축하오니 (they have already repaired the foundations and are building the walls).
- The king’s answer to Rehum the chancellor and Shimshai the scribe, and the work made to cease by force of arms
then the king sends an answer to Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions who live in Samaria, and in the rest of the country beyond the River: “Peace. The letter which you sent to us has been plainly read before me. I decreed, and search has been made, and it was found that this city has made insurrection against kings in the past, and that rebellion and revolts have been made in it. There have also been mighty kings over Jerusalem who have ruled over all the country beyond the River; and tribute, custom, and toll was paid to them. Make a decree now to cause these men to cease, and that this city not be built until a decree is made by me. Be careful that you not be slack doing so. Why should damage grow to the hurt of the kings?” 4:17–22 do not name the king; 4:23 calls the answer King Artaxerxes’ letter: “Then when the copy of King Artaxerxes’ letter was read before Rehum, Shimshai the scribe, and their companions, they went in haste to Jerusalem to the Jews, and made them to cease by force of arms.” The Korean Revised Version reads 조서를 내리니 (sent down a decree) where WEB reads “sent an answer” (4:17).
- The work on God’s house stops until the second year of Darius king of Persia
the text says, “Then work stopped on God’s house which is at Jerusalem. It stopped until the second year of the reign of Darius king of Persia.” The Korean Revised Version reads 예루살렘에서 하나님의 전 역사가 그쳐서 (the work of God’s house stopped in Jerusalem).
- Haggai and Zechariah prophesy, and Zerubbabel and Jeshua begin to build God’s house
now the prophets, Haggai the prophet and Zechariah the son of Iddo, prophesy to the Jews who were in Judah and Jerusalem; they prophesy to them in the name of the God of Israel. The text does not give their words. Then Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak rise up and begin to build God’s house which is at Jerusalem; and with them were the prophets of God, helping them. The Korean Revised Version reads 잇도의 손자 스가랴 (Zechariah the grandson of Iddo) where WEB reads “Zechariah the son of Iddo”.
- Tattenai the governor beyond the River and Shetharbozenai come and ask who gave the decree to build this house
the text says, “At the same time Tattenai, the governor beyond the River, came to them, with Shetharbozenai and their companions, and asked them, ‘Who gave you a decree to build this house and to finish this wall?’ They also asked for the names of the men who were making this building. But the eye of their God was on the elders of the Jews, and they didn’t make them cease until the matter should come to Darius, and an answer should be returned by letter concerning it.” The Korean Revised Version gives 5:4 in the first person plural, with the names of those building told rather than asked for (우리가 이 건축하는 자의 이름을 고하였으나), and reads at 5:5 하나님이 유다 장로들을 돌아 보셨으므로 (God looked after the elders of the Jews).
- The letter Tattenai the governor beyond the River and Shetharbozenai send to Darius the king
Tattenai, the governor beyond the River, and Shetharbozenai, and his companions the Apharsachites who were beyond the River, send a letter to Darius the king, in which was written: “To Darius the king, all peace. Be it known to the king that we went into the province of Judah, to the house of the great God, which is being built with great stones and timber is laid in the walls. This work goes on with diligence and prospers in their hands. Then we asked those elders, and said to them thus, ‘Who gave you a decree to build this house, and to finish this wall?’ We asked them their names also, to inform you that we might write the names of the men who were at their head.” The letter goes on at 5:11–17. The Korean Revised Version reads 그 동료 (the companions) where WEB reads “his companions” (5:6).
- The answer about the house built these many years ago, and the request for a search in the king’s treasure house
the letter goes on, “Thus they returned us answer, saying, ‘We are the servants of the God of heaven and earth and are building the house that was built these many years ago, which a great king of Israel built and finished. But after our fathers had provoked the God of heaven to wrath, he gave them into the hand of Nebuchadnezzar king of Babylon, the Chaldean, who destroyed this house and carried the people away into Babylon. But in the first year of Cyrus king of Babylon, Cyrus the king made a decree to build this house of God. The gold and silver vessels of God’s house, which Nebuchadnezzar took out of the temple that was in Jerusalem and brought into the temple of Babylon, those Cyrus the king also took out of the temple of Babylon, and they were delivered to one whose name was Sheshbazzar, whom he had made governor. He said to him, “Take these vessels, go, put them in the temple that is in Jerusalem, and let God’s house be built in its place.” Then the same Sheshbazzar came and laid the foundations of God’s house which is in Jerusalem. Since that time even until now it has been being built, and yet it is not completed. Now therefore, if it seems good to the king, let a search be made in the king’s treasure house, which is there at Babylon, whether it is so that a decree was made by Cyrus the king to build this house of God at Jerusalem; and let the king send his pleasure to us concerning this matter.’” These verses call those who answered only “they”; at 5:9–10 the senders ask the elders. WEB opens the answer at 5:11 and closes it only at the end of 5:17, so that 5:17 stands inside the answer; the Korean Revised Version closes the answer at the end of 5:16 (하였사오니), gives 5:17 as the words of those who sent the letter, and closes the letter there (하였더라). At 5:15, where WEB reads “He said to him”, the Korean Revised Version gives no subject (일러 가로되); 5:14 names Cyrus the king.
- Darius the king makes a decree, and a scroll is found at Achmetha
then Darius the king makes a decree, and the house of the archives, where the treasures were laid up in Babylon, is searched. A scroll is found at Achmetha, in the palace that is in the province of Media, and in it this was written for a record. The Korean Revised Version has Darius the king make a decree and have the search made (조사하게 하였더니), and reads 메대도 악메다 궁에서 (in the palace of Achmetha in the province of Media).
- The record of the decree Cyrus the king made in his first year
the record in the scroll of 6:2 reads, “In the first year of Cyrus the king, Cyrus the king made a decree: Concerning God’s house at Jerusalem, let the house be built, the place where they offer sacrifices, and let its foundations be strongly laid, with its height sixty cubits and its width sixty cubits; with three courses of great stones and a course of new timber. Let the expenses be given out of the king’s house. Also let the gold and silver vessels of God’s house, which Nebuchadnezzar took out of the temple which is at Jerusalem and brought to Babylon, be restored and brought again to the temple which is at Jerusalem, everything to its place. You shall put them in God’s house.” The Korean Revised Version closes the record at the end of 6:5 (하였더라); WEB marks no end, and the words go on into 6:6 without a break.
- The decree Darius makes to Tattenai, governor beyond the River, and Shetharbozenai
Darius decrees (6:12 names him), “Now therefore, Tattenai, governor beyond the River, Shetharbozenai, and your companions the Apharsachites, who are beyond the River, you must stay far from there. Leave the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in its place. Moreover I make a decree regarding what you shall do for these elders of the Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the River, expenses must be given with all diligence to these men, that they not be hindered. That which they have need of, including young bulls, rams, and lambs, for burnt offerings to the God of heaven; also wheat, salt, wine, and oil, according to the word of the priests who are at Jerusalem, let it be given them day by day without fail, that they may offer sacrifices of pleasant aroma to the God of heaven, and pray for the life of the king and of his sons. I have also made a decree that whoever alters this message, let a beam be pulled out from his house, and let him be lifted up and fastened on it; and let his house be made a dunghill for this. May the God who has caused his name to dwell there overthrow all kings and peoples who stretch out their hand to alter this, to destroy this house of God which is at Jerusalem. I Darius have made a decree. Let it be done with all diligence.” WEB marks no end of the record of 6:3–5 and no beginning of these words: the record goes on into 6:6 without a break, and only 6:12 names the one who decrees. The Korean Revised Version closes the record of 6:3–5 at the end of 6:5 (하였더라), gives 6:6 no verb of saying, and closes these words at the end of 6:12 (하였더라).
- The elders of the Jews build the house and finish it on the third day of the month Adar, in the sixth year of Darius the king
then Tattenai, the governor beyond the River, Shetharbozenai, and their companions do accordingly with all diligence, because Darius the king had sent a decree. The elders of the Jews build and prosper, through the prophesying of Haggai the prophet and Zechariah the son of Iddo. They build and finish it, according to the commandment of the God of Israel, and according to the decree of Cyrus, Darius, and Artaxerxes king of Persia. The text says, “This house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king.” The Korean Revised Version tells the king’s decree first (다리오왕의 조서가 내리매), and reads 권면함 (their exhortation) where WEB reads “prophesying”, 잇도의 손자 (the grandson of Iddo) where WEB reads “the son of Iddo”, and 바사 왕 (king of Persia) before the three names, where WEB reads “Cyrus, Darius, and Artaxerxes king of Persia”.
- The children of Israel, the priests, and the Levites keep the dedication of this house of God with joy
the children of Israel, the priests, the Levites, and the rest of the children of the captivity keep the dedication of this house of God with joy. They offer at the dedication of this house of God one hundred bulls, two hundred rams, four hundred lambs; and for a sin offering for all Israel, twelve male goats, according to the number of the tribes of Israel. They set the priests in their divisions and the Levites in their courses, for the service of God which is at Jerusalem, as it is written in the book of Moses. The Korean Revised Version reads 예루살렘에서 하나님을 섬기게 하되 (to serve God at Jerusalem).
- The Passover of the children of the captivity, and the feast of unleavened bread seven days
the children of the captivity keep the Passover on the fourteenth day of the first month. Because the priests and the Levites had purified themselves together, all of them were pure. They kill the Passover for all the children of the captivity, for their brothers the priests, and for themselves. The children of Israel who had returned out of the captivity, and all who had separated themselves to them from the filthiness of the nations of the land to seek the LORD, the God of Israel, eat, and keep the feast of unleavened bread seven days with joy; “because the LORD had made them joyful, and had turned the heart of the king of Assyria to them, to strengthen their hands in the work of God, the God of Israel’s house.” Neither edition names the king of Assyria. The Korean Revised Version reads at 6:21 이스라엘 무리에게 속하여 (joined to the company of Israel) where WEB reads “separated themselves to them”.
- Ezra the son of Seraiah, a skilled scribe, goes up from Babylon
the text says, “Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, the son of Shallum, the son of Zadok, the son of Ahitub, the son of Amariah, the son of Azariah, the son of Meraioth, the son of Zerahiah, the son of Uzzi, the son of Bukki, the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest—this Ezra went up from Babylon. He was a skilled scribe in the law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the LORD his God’s hand on him.” The Korean Revised Version gives the same line by generations, from 스라야의 아들이요 (the son of Seraiah) to 대제사장 아론의 십 륙대손이라 (the descendant of Aaron the chief priest in the sixteenth generation); it reads 웃시엘 where WEB reads Uzzi (7:4), and 그 하나님 여호와의 도우심을 입으므로, by the help of the LORD his God, where WEB reads “according to the LORD his God’s hand on him” (7:6).
- Ezra, who had set his heart to seek the LORD’s law, comes to Jerusalem in the fifth month of the seventh year of the king
some of the children of Israel, including some of the priests, the Levites, the singers, the gatekeepers, and the temple servants, go up to Jerusalem in the seventh year of Artaxerxes the king. Ezra (WEB “He”) comes to Jerusalem in the fifth month, which was in the seventh year of the king. The text says, “For on the first day of the first month he began to go up from Babylon; and on the first day of the fifth month he came to Jerusalem, according to the good hand of his God on him. For Ezra had set his heart to seek the LORD’s law, and to do it, and to teach statutes and ordinances in Israel.” The Korean Revised Version names Ezra at 7:8 (이 에스라가 올라왔으니, this Ezra came up) and names no Jerusalem in that verse; it gives 7:9 no subject, and reads 하나님의 선한 손의 도우심을 입어, by the help of the good hand of God, where WEB reads “according to the good hand of his God on him”.
- The letter that King Artaxerxes gave to Ezra the priest, the scribe
the text says, “Now this is the copy of the letter that King Artaxerxes gave to Ezra the priest, the scribe, even the scribe of the words of the LORD’s commandments, and of his statutes to Israel:” King Artaxerxes writes in it, “Artaxerxes, king of kings, To Ezra the priest, the scribe of the law of the perfect God of heaven. Now I make a decree that all those of the people of Israel and their priests and the Levites in my realm, who intend of their own free will to go to Jerusalem, go with you. Because you are sent by the king and his seven counselors to inquire concerning Judah and Jerusalem, according to the law of your God which is in your hand, and to carry the silver and gold, which the king and his counselors have freely offered to the God of Israel, whose habitation is in Jerusalem, and all the silver and gold that you will find in all the province of Babylon, with the free will offering of the people and of the priests, offering willingly for the house of their God which is in Jerusalem. Therefore you shall with all diligence buy with this money bulls, rams, and lambs with their meal offerings and their drink offerings, and shall offer them on the altar of the house of your God which is in Jerusalem. Whatever seems good to you and to your brothers to do with the rest of the silver and the gold, do that according to the will of your God. The vessels that are given to you for the service of the house of your God, deliver before the God of Jerusalem. Whatever more will be needed for the house of your God, which you may have occasion to give, give it out of the king’s treasure house.” The letter goes on at 7:21–26. At 7:12 the Korean Revised Version reads 하늘의 하나님의 율법에 완전한 학사, the scribe perfect in the law of the God of heaven, where WEB reads “the scribe of the law of the perfect God of heaven”; at 7:13 it reads 우리 나라에, with the plural 우리, where WEB reads “in my realm”; and at 7:14 the two editions give the words in another order.
- King Artaxerxes’ decree to all the treasurers beyond the River, and the charge to Ezra to appoint magistrates and judges
King Artaxerxes’ letter goes on, “I, even I, Artaxerxes the king, make a decree to all the treasurers who are beyond the River, that whatever Ezra the priest, the scribe of the law of the God of heaven, requires of you, it shall be done with all diligence, up to one hundred talents of silver, and to one hundred cors of wheat, and to one hundred baths of wine, and to one hundred baths of oil, and salt without prescribing how much. Whatever is commanded by the God of heaven, let it be done exactly for the house of the God of heaven; for why should there be wrath against the realm of the king and his sons? Also we inform you that it shall not be lawful to impose tribute, custom, or toll on any of the priests, Levites, singers, gatekeepers, temple servants, or laborers of this house of God. You, Ezra, according to the wisdom of your God that is in your hand, appoint magistrates and judges who may judge all the people who are beyond the River, who all know the laws of your God; and teach him who doesn’t know them. Whoever will not do the law of your God and the law of the king, let judgment be executed on him with all diligence, whether it is to death, or to banishment, or to confiscation of goods, or to imprisonment.” The Korean Revised Version closes the decree to the treasurers at the end of 7:24 (하였노라), turns to Ezra again at 7:25, and closes the whole letter at the end of 7:26 (하였더라); WEB marks no end. At 7:24 it reads 내가 너희에게 이르노니 (I say to you), where WEB reads “Also we inform you”. At 7:25 it reads 네 하나님의 율법을 아는 자로 유사와 재판관을 삼아 (appoint those who know the law of your God as magistrates and judges), where WEB sets “who all know the laws of your God” after “all the people who are beyond the River”.
- The speaker blesses the LORD and gathers together chief men out of Israel
the speaker (“I”) says, “Blessed be the LORD, the God of our fathers, who has put such a thing as this in the king’s heart, to beautify the LORD’s house which is in Jerusalem; and has extended loving kindness to me before the king and his counselors, and before all the king’s mighty princes. I was strengthened according to the LORD my God’s hand on me, and I gathered together chief men out of Israel to go up with me.” From here to 8:34 the text speaks in the first person, and these verses do not name the speaker. The king is named only as “the king”.
- The heads and the genealogy of those who went up with the speaker from Babylon
the text says, “Now these are the heads of their fathers’ households, and this is the genealogy of those who went up with me from Babylon, in the reign of Artaxerxes the king:” 8:2 reads, “Of the sons of Phinehas, Gershom. Of the sons of Ithamar, Daniel. Of the sons of David, Hattush.” 8:3–14 name, family by family from the sons of Shecaniah, of the sons of Parosh, to the sons of Bigvai, the men of each and the males with them (8:3, “Of the sons of Shecaniah, of the sons of Parosh, Zechariah; and with him were listed by genealogy of the males one hundred fifty”; 8:14, “Of the sons of Bigvai, Uthai and Zabbud; and with them seventy males”). 8:5 and 8:10 give no name, only “the son of Jahaziel” and “the son of Josiphiah”, and 8:13 reads, “Of the sons of Adonikam, who were the last, their names are: Eliphelet, Jeuel, and Shemaiah”. The text gives no sum of these numbers. The Korean Revised Version reads 스가냐 자손 곧 바로스 자손 (the sons of Shecaniah, that is, the sons of Parosh) at 8:3; at 8:8 it writes 스바댜 for both the family and the man, where WEB reads “Of the sons of Shephatiah, Zebadiah”; and it reads 사붓 where WEB reads Zabbud (8:14).
- The speaker sends the chief men and the teachers to Iddo the chief at the place Casiphia
the text says, “I gathered them together to the river that runs to Ahava; and there we encamped three days. Then I looked around at the people and the priests, and found there were none of the sons of Levi.” The speaker (“I”) sends for the chief men named at 8:16 (Eliezer to Meshullam) and for Joiarib and Elnathan, who were teachers, and the text goes on, “I sent them out to Iddo the chief at the place Casiphia; and I told them what they should tell Iddo and his brothers the temple servants at the place Casiphia, that they should bring to us ministers for the house of our God. According to the good hand of our God on us they brought us a man of discretion, of the sons of Mahli, the son of Levi, the son of Israel, namely Sherebiah, with his sons and his brothers, eighteen; and Hashabiah, and with him Jeshaiah of the sons of Merari, his brothers and their sons, twenty; and of the temple servants, whom David and the princes had given for the service of the Levites, two hundred twenty temple servants. All of them were mentioned by name.” The Korean Revised Version names the man of discretion and Sherebiah apart at 8:18 (한 명철한 사람을 데려오고 또 세레뱌와, brought a man of discretion, and also Sherebiah), where WEB makes the man of discretion Sherebiah; it reads 거기서 삼일 동안 장막에 유하며, with no word for “we”, at 8:15, 명철한 사람 (men of understanding) where WEB reads “who were teachers” (8:16), and at 8:17 할 말을 일러주고 … 데리고 오라 하였더니, told them what to say and bade them bring those who would serve.
- The speaker proclaims a fast at the river Ahava
the text says, “Then I proclaimed a fast there at the river Ahava, that we might humble ourselves before our God, to seek from him a straight way for us, for our little ones, and for all our possessions. For I was ashamed to ask of the king a band of soldiers and horsemen to help us against the enemy on the way, because we had spoken to the king, saying, ‘The hand of our God is on all those who seek him, for good; but his power and his wrath is against all those who forsake him.’ So we fasted and begged our God for this, and he granted our request.” At 8:22 the Korean Revised Version gives first the words spoken to the king before, and ends with 왕에게 구하기를 부끄러워 하였음이라, was ashamed to ask of the king; its only subject is 우리가 (we) at the start of the verse, where WEB opens with “For I was ashamed”; at 8:23 it reads 그 응낙하심을 입었느니라, his consent was received, where WEB reads “he granted our request”.
- The speaker weighs the silver, the gold, and the vessels to twelve of the chiefs of the priests
the text says, “Then I set apart twelve of the chiefs of the priests, even Sherebiah, Hashabiah, and ten of their brothers with them, and weighed to them the silver, the gold, and the vessels, even the offering for the house of our God, which the king, his counselors, his princes, and all Israel there present, had offered. I weighed into their hand six hundred fifty talents of silver, one hundred talents of silver vessels, one hundred talents of gold, twenty bowls of gold weighing one thousand darics, and two vessels of fine bright bronze, precious as gold.” The speaker (“I”) says to them, “You are holy to the LORD, and the vessels are holy. The silver and the gold are a free will offering to the LORD, the God of your fathers. Watch and keep them until you weigh them before the chiefs of the priests, the Levites, and the princes of the fathers’ households of Israel at Jerusalem, in the rooms of the LORD’s house.” The text goes on, “So the priests and the Levites received the weight of the silver, the gold, and the vessels, to bring them to Jerusalem to the house of our God.” At 8:29 the Korean Revised Version reads 레위 사람의 두목들, the chiefs of the Levites, where WEB reads “the Levites”, and puts 삼가 지키라, keep them carefully, at the end of the verse.
- Departing from the river Ahava on the twelfth day of the first month, coming to Jerusalem, and staying there three days
the text says, “Then we departed from the river Ahava on the twelfth day of the first month, to go to Jerusalem. The hand of our God was on us, and he delivered us from the hand of the enemy and the bandits by the way. We came to Jerusalem, and stayed there three days.” The Korean Revised Version reads 우리 하나님의 손이 우리를 도우사 (the hand of our God helped us), where WEB reads “The hand of our God was on us” (8:31), and gives 8:32 no subject of its own.
- On the fourth day the silver, the gold, and the vessels are weighed into the hand of Meremoth the son of Uriah the priest
the text says, “On the fourth day the silver and the gold and the vessels were weighed in the house of our God into the hand of Meremoth the son of Uriah the priest; and with him was Eleazar the son of Phinehas; and with them were Jozabad the son of Jeshua, and Noadiah the son of Binnui, the Levites. Everything was counted and weighed; and all the weight was written at that time.” The Korean Revised Version gives the weighing no subject (달아서 … 붙이니, weighing … delivered), where WEB reads “were weighed”; it sets 레위 사람 (Levite) before 예수아 (레위 사람 예수아의 아들 요사밧), where WEB puts “the Levites” after both Jozabad and Noadiah. Neither edition says whether “the priest” is Uriah or Meremoth.
- The burnt offerings of the children of the captivity, and the king’s commissions
the text says, “The children of the captivity, who had come out of exile, offered burnt offerings to the God of Israel: twelve bulls for all Israel, ninety-six rams, seventy-seven lambs, and twelve male goats for a sin offering. All this was a burnt offering to the LORD. They delivered the king’s commissions to the king’s local governors and to the governors beyond the River. So they supported the people and God’s house.” These two verses have no “I” or “we”. At 8:36 the Korean Revised Version reads 무리가, the company, where WEB reads “They”, and 왕의 관원, the king’s officials, where WEB reads “the king’s local governors”.
- The princes say that the people of Israel have not separated themselves from the peoples of the lands
when these things were done, the princes come near to the speaker (“I”), saying, “The people of Israel, the priests, and the Levites have not separated themselves from the peoples of the lands, following their abominations, even those of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. For they have taken of their daughters for themselves and for their sons, so that the holy offspring have mixed themselves with the peoples of the lands. Yes, the hand of the princes and rulers has been chief in this trespass.” These verses do not name the speaker. The Korean Revised Version reads 이 땅 백성 (the people of this land) where WEB reads “the peoples of the lands” (9:1), and 아내와 며느리를 삼아 (took them as wives and as daughters-in-law) where WEB reads “for themselves and for their sons” (9:2).
- The speaker tears his garment and his robe, and at the evening offering falls on his knees
the speaker (“I”) hears this, tears his garment and his robe, sits down confounded until the evening offering, and then falls on his knees. The text says, “When I heard this thing, I tore my garment and my robe, and pulled the hair out of my head and of my beard, and sat down confounded. Then everyone who trembled at the words of the God of Israel were assembled to me because of the trespass of the exiles; and I sat confounded until the evening offering. At the evening offering I rose up from my humiliation, even with my garment and my robe torn; and I fell on my knees, and spread out my hands to the LORD my God”. The sentence runs on into 9:6, “and I said”.
- The speaker’s words of shame, and of grace shown for a little moment
going on from 9:5, “I fell on my knees, and spread out my hands to the LORD my God”, the speaker (“I”) says, “My God, I am ashamed and blush to lift up my face to you, my God, for our iniquities have increased over our head, and our guiltiness has grown up to the heavens. Since the days of our fathers we have been exceedingly guilty to this day; and for our iniquities we, our kings, and our priests have been delivered into the hand of the kings of the lands, to the sword, to captivity, to plunder, and to confusion of face, as it is this day. Now for a little moment grace has been shown from the LORD our God, to leave us a remnant to escape, and to give us a stake in his holy place, that our God may lighten our eyes, and revive us a little in our bondage. For we are bondservants; yet our God has not forsaken us in our bondage, but has extended loving kindness to us in the sight of the kings of Persia, to revive us, to set up the house of our God, and to repair its ruins, and to give us a wall in Judah and in Jerusalem.” The words run on to the end of 9:15. At 9:7 the Korean Revised Version gives the delivering an active verb with no subject written (우리와 우리 왕들과 우리 제사장들을 열방 왕들의 손에 붙이사, delivered us, our kings, and our priests into the hand of the kings of the nations), where WEB reads “have been delivered”; at 9:8 it reads 우리 하나님 여호와께서 우리에게 잠간 은혜를 베푸사 (the LORD our God showed us grace for a little while), where WEB reads “grace has been shown from the LORD our God”, and 박힌 못 (a fastened nail) where WEB reads “a stake”; and at 9:9 it reads 울 where WEB reads “a wall”.
- The words go on: the commandments commanded by the prophets have been forsaken
the words go on, “Now, our God, what shall we say after this? For we have forsaken your commandments, which you have commanded by your servants the prophets, saying, ‘The land to which you go to possess is an unclean land through the uncleanness of the peoples of the lands, through their abominations, which have filled it from one end to another with their filthiness. Now therefore don’t give your daughters to their sons. Don’t take their daughters to your sons, nor seek their peace or their prosperity forever, that you may be strong and eat the good of the land, and leave it for an inheritance to your children forever.’” These verses do not name the prophets. The Korean Revised Version sets 이렇게 하신 후에도 (even after you have done this) with the forsaking of the commandments, where WEB sets “after this” in the question, and reads 전에 (before) at the head of 9:11.
- The words go on: shall the commandments be broken again
the words go on, “After all that has come on us for our evil deeds and for our great guilt, since you, our God, have punished us less than our iniquities deserve, and have given us such a remnant, shall we again break your commandments, and join ourselves with the peoples that do these abominations? Wouldn’t you be angry with us until you had consumed us, so that there would be no remnant, nor any to escape? LORD, the God of Israel, you are righteous; for we are left a remnant that has escaped, as it is today. Behold, we are before you in our guiltiness; for no one can stand before you because of this.” Both editions end here the words that began at 9:6. At 9:13 the Korean Revised Version speaks of God in the third person, 우리 하나님이 우리 죄악보다 형벌을 경하게 하시고 (our God has punished us less than our iniquities), where WEB reads “you, our God”; at 9:14 it reads 연혼하오리이까 (shall we intermarry), where WEB reads “join ourselves with”.
- While Ezra prays before God’s house, Shecaniah the son of Jehiel answers Ezra
while Ezra prays and makes confession, weeping and casting himself down before God’s house, there is gathered together to him out of Israel a very great assembly of men and women and children; for the people weep very bitterly. Shecaniah the son of Jehiel, one of the sons of Elam, answers Ezra, “We have trespassed against our God, and have married foreign women of the peoples of the land. Yet now there is hope for Israel concerning this thing. Now therefore let’s make a covenant with our God to put away all the wives and those who are born of them, according to the counsel of my lord and of those who tremble at the commandment of our God. Let it be done according to the law. Arise, for the matter belongs to you and we are with you. Be courageous, and do it.” 10:1 gives no words of the prayer and the confession. The Korean Revised Version tells first that the people wept very bitterly (많은 백성이 심히 통곡하매) and reads 그 앞에 (before him) where WEB reads “to him” (10:1); at 10:3 it reads 내 주의 교훈을 좇으며 (following the teaching of my lord) and gives the covenant after the counsel.
- Ezra makes the chiefs of the priests, the Levites, and all Israel swear, and goes into the room of Jehohanan
then Ezra arises, and makes the chiefs of the priests, the Levites, and all Israel to swear that they would do according to this word. So they swear. Then Ezra rises up from before God’s house, and goes into the room of Jehohanan the son of Eliashib. The text says, “When he came there, he didn’t eat bread or drink water, for he mourned because of the trespass of the exiles.” The Korean Revised Version reads 제사장들과 (the priests) where WEB reads “the chiefs of the priests” (10:5).
- The proclamation to the children of the captivity to gather to Jerusalem within three days
the text says, “They made a proclamation throughout Judah and Jerusalem to all the children of the captivity, that they should gather themselves together to Jerusalem; and that whoever didn’t come within three days, according to the counsel of the princes and the elders, all his possessions should be forfeited, and he himself separated from the assembly of the captivity.” The Korean Revised Version names no one who proclaims, reads 유다와 예루살렘의 사로잡혔던 자의 자손들에게 (to the children of the captivity of Judah and Jerusalem), and gives the proclamation as the proclaimer’s own words, 너희는 예루살렘으로 모이라 (gather to Jerusalem).
- All the men of Judah and Benjamin gather to Jerusalem, and the people sit in the wide place in front of God’s house
then all the men of Judah and Benjamin gather themselves together to Jerusalem within the three days. The text says, “It was the ninth month, on the twentieth day of the month; and all the people sat in the wide place in front of God’s house, trembling because of this matter, and because of the great rain.”
- Ezra the priest stands up and tells them to separate themselves from the peoples of the land and from the foreign women
Ezra the priest stands up and says to them, “You have trespassed, and have married foreign women, increasing the guilt of Israel. Now therefore make confession to the LORD, the God of your fathers and do his pleasure. Separate yourselves from the peoples of the land and from the foreign women.” At 10:11 WEB names the LORD, where the Korean Revised Version reads 너희 열조의 하나님 앞에서 (before the God of your fathers).
- All the assembly answers with a loud voice, and asks that their princes be appointed for all the assembly
then all the assembly answers with a loud voice, “We must do as you have said concerning us. But the people are many, and it is a time of much rain, and we are not able to stand outside. This is not a work of one day or two, for we have greatly transgressed in this matter. Now let our princes be appointed for all the assembly, and let all those who are in our cities who have married foreign women come at appointed times, and with them the elders of every city and its judges, until the fierce wrath of our God is turned from us, until this matter is resolved.” These verses do not name the one the assembly answers; the answer follows the words of 10:10–11. At 10:14 the Korean Revised Version reads 우리 하나님의 이 일로 인하신 진노가 우리에게서 떠나게 하소서 (let the wrath of our God for this matter turn away from us), where WEB reads “until the fierce wrath of our God is turned from us, until this matter is resolved”.
- Jonathan the son of Asahel and Jahzeiah the son of Tikvah stand up against this, and Meshullam and Shabbethai help them
the text says, “Only Jonathan the son of Asahel and Jahzeiah the son of Tikvah stood up against this; and Meshullam and Shabbethai the Levite helped them.”
- Ezra the priest and certain heads of fathers’ households sit down to examine the matter
the children of the captivity do so. The text says, “Ezra the priest, with certain heads of fathers’ households, after their fathers’ houses, and all of them by their names, were set apart; and they sat down in the first day of the tenth month to examine the matter. They finished with all the men who had married foreign women by the first day of the first month.” The Korean Revised Version has Ezra the priest appoint certain heads (족장 몇 사람을 위임하고, appointed certain heads), where WEB reads “were set apart”, naming no one who sets them apart.
- Those of the priests, the Levites, the singers, the gatekeepers, and Israel who had married foreign women
the text opens, “Among the sons of the priests there were found who had married foreign women”, and gives names of the sons of Jeshua, of Immer, of Harim, and of Pashhur; then “Of the Levites”, “Of the singers”, and “Of the gatekeepers”; then “Of Israel”, names of the sons of Parosh, Elam, Zattu, Bebai, Bani, Pahathmoab, Harim, Hashum, Bani, and Nebo. 10:19 says, “They gave their hand that they would put away their wives; and being guilty, they offered a ram of the flock for their guilt.” 10:44 closes, “All these had taken foreign wives. Some of them had wives by whom they had children.” The text gives no number of these names. WEB reads 10:18 “of the sons of Jeshua, the son of Jozadak, and his brothers: Maaseiah, Eliezer, Jarib, and Gedaliah”, where the Korean Revised Version reads 예수아 자손 중 요사닥의 아들과 그 형제 마아세야와 엘리에셀과 야립과 그달랴라 (word for word, among the sons of Jeshua: the son of Jozadak and his brothers, Maaseiah and Eliezer and Jarib and Gedaliah); at 10:44 it reads 그 중에 자녀를 낳은 여인도 있었더라 (among them were also women who had borne children).
Nehemiah
- Hanani and certain men come out of Judah and say that the wall of Jerusalem is broken down
the text opens, “The words of Nehemiah the son of Hacaliah.” The speaker (“I”) goes on, “Now in the month Chislev, in the twentieth year, as I was in Susa the palace, Hanani, one of my brothers, came, he and certain men out of Judah; and I asked them about the Jews who had escaped, who were left of the captivity, and concerning Jerusalem.” Hanani and the men (WEB “They”) say to the speaker, “The remnant who are left of the captivity there in the province are in great affliction and reproach. The wall of Jerusalem is also broken down, and its gates are burned with fire.” The Korean Revised Version gives the date of 1:1 with a king’s name (아닥사스다왕 제 이십년 기슬르월에), where WEB names no king.
- The speaker’s prayer, fasting before the God of heaven
the text says, “When I heard these words, I sat down and wept, and mourned several days; and I fasted and prayed before the God of heaven,” and the speaker (“I”) prays, “I beg you, LORD, the God of heaven, the great and awesome God who keeps covenant and loving kindness with those who love him and keep his commandments, let your ear now be attentive and your eyes open, that you may listen to the prayer of your servant which I pray before you at this time, day and night, for the children of Israel your servants, while I confess the sins of the children of Israel which we have sinned against you. Yes, I and my father’s house have sinned. We have dealt very corruptly against you, and have not kept the commandments, nor the statutes, nor the ordinances, which you commanded your servant Moses. Remember, I beg you, the word that you commanded your servant Moses, saying, ‘If you trespass, I will scatter you among the peoples; but if you return to me, and keep my commandments and do them, though your outcasts were in the uttermost part of the heavens, yet I will gather them from there, and will bring them to the place that I have chosen, to cause my name to dwell there.’ Now these are your servants and your people, whom you have redeemed by your great power and by your strong hand. Lord, I beg you, let your ear be attentive now to the prayer of your servant, and to the prayer of your servants who delight to fear your name; and please prosper your servant today, and grant him mercy in the sight of this man.” The text goes on, “Now I was cup bearer to the king.” At 1:6 the Korean Revised Version tells first that the servant prays day and night and confesses the sins of the children of Israel (주야로 기도하오며 … 범죄함을 자복하오니), and then asks that the ear be attentive and the eyes open. It opens the word commanded to Moses at the head of 1:8 (옛적에 주께서 주의 종 모세에게 명하여 가라사대, long ago you commanded your servant Moses, saying) and asks at the end of 1:9 that it be remembered (하신 말씀을 이제 청컨대 기억하옵소서), where WEB puts “Remember, I beg you” at the head of 1:8. That word stands inside the prayer; the LORD does not speak here. Neither edition says who “this man” of 1:11 is.
- The speaker asks Artaxerxes the king to send him to Judah, and the king grants his requests
in the month Nisan, in the twentieth year of Artaxerxes the king, when wine was before him, the speaker (“I”) picks up the wine and gives it to the king; the text says, “Now I had not been sad before in his presence.” The king says to the speaker, “Why is your face sad, since you are not sick? This is nothing else but sorrow of heart.” Then the speaker is very much afraid, and says to the king, “Let the king live forever! Why shouldn’t my face be sad, when the city, the place of my fathers’ tombs, lies waste, and its gates have been consumed with fire?” The king says, “What is your request?” So the speaker prays to the God of heaven, and says to the king, “If it pleases the king, and if your servant has found favor in your sight, I ask that you would send me to Judah, to the city of my fathers’ tombs, that I may build it.” The king says to the speaker, “How long will your journey be? When will you return?”, and WEB sets beside the king’s words, in parentheses, “the queen was also sitting by him”. So it pleases the king to send the speaker, and the speaker sets a time (WEB “I set a time for him”). The speaker says to the king, “If it pleases the king, let letters be given me to the governors beyond the River, that they may let me pass through until I come to Judah; and a letter to Asaph the keeper of the king’s forest, that he may give me timber to make beams for the gates of the citadel by the temple, for the wall of the city, and for the house that I will occupy.” The text says, “The king granted my requests, because of the good hand of my God on me.” The Korean Revised Version gives the queen a line of the text’s own before the king speaks (그 때에 왕후도 왕의 곁에 앉았더라, at that time the queen also sat beside the king) and has no “for him” (내가 기한을 정하고, I set a time); it reads 묵도하고 where WEB reads “So I prayed”, 나를 유다 땅 나의 열조의 묘실 있는 성읍에 보내어 그 성을 중건하게 하옵소서 (send me to the land of Judah, to the city of my fathers’ tombs, to rebuild the city) at 2:5, and 내 하나님의 선한 손이 나를 도우심으로 (because the good hand of my God helped me) at 2:8.
- The speaker gives the king’s letters to the governors beyond the River, and it grieves Sanballat and Tobiah exceedingly
the speaker (“I”) comes to the governors beyond the River and gives them the king’s letters; the text says, “Now the king had sent captains of the army and horsemen with me.” When Sanballat the Horonite and Tobiah the Ammonite servant hear of it, it grieves them exceedingly, because a man had come to seek the welfare of the children of Israel. The Korean Revised Version tells first of the captains and horsemen (군대 장관과 마병을 보내어 나와 함께하게 하시기로), with an honorific verb and no subject that names the sender, and reads 종 되었던 암몬 사람 (the Ammonite who had been a servant) where WEB reads “the Ammonite servant”.
- The speaker inspects the walls of Jerusalem by night
the speaker (“I”) comes to Jerusalem and is there three days. The text goes on, “I arose in the night, I and a few men with me. I didn’t tell anyone what my God put into my heart to do for Jerusalem. There wasn’t any animal with me except the animal that I rode on. I went out by night by the valley gate toward the jackal’s well, then to the dung gate; and I inspected the walls of Jerusalem, which were broken down, and its gates were consumed with fire. Then I went on to the spring gate and to the king’s pool, but there was no place for the animal that was under me to pass. Then I went up in the night by the brook and inspected the wall; and I turned back, and entered by the valley gate, and so returned. The rulers didn’t know where I went, or what I did. I had not as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest who did the work.” The Korean Revised Version tells first that the speaker told no one what his God had put into his heart to do for Jerusalem (내 하나님이 내 마음을 감화하사 예루살렘을 위하여 행하게 하신 일), and then that he arose in the night; it reads 용정 where WEB reads “the jackal’s well”.
- The speaker’s word to build up the wall of Jerusalem, and the answer to rise up and build
the speaker (“I”) says to them (these two verses do not name them), “You see the bad situation that we are in, how Jerusalem lies waste, and its gates are burned with fire. Come, let’s build up the wall of Jerusalem, that we won’t be disgraced.” The text goes on, “I told them about the hand of my God which was good on me, and also about the king’s words that he had spoken to me. They said, ‘Let’s rise up and build.’ So they strengthened their hands for the good work.” The Korean Revised Version reads 하나님의 선한 손이 나를 도우신 일 (how the good hand of God helped me) where WEB reads “the hand of my God which was good on me”.
- Sanballat, Tobiah, and Geshem ridicule, and the speaker answers them
when Sanballat the Horonite, Tobiah the Ammonite servant, and Geshem the Arabian hear it, the text says, “they ridiculed us and despised us, and said, ‘What is this thing that you are doing? Will you rebel against the king?’” The speaker (“I”) answers them, “The God of heaven will prosper us. Therefore we, his servants, will arise and build; but you have no portion, nor right, nor memorial in Jerusalem.” The Korean Revised Version reads 종이 되었던 암몬 사람 (the Ammonite who had been a servant) where WEB reads “the Ammonite servant”, and tells of the despising before the ridicule (업신여기고 비웃어).
- Eliashib the high priest and his brothers the priests build the sheep gate
the text says, “Then Eliashib the high priest rose up with his brothers the priests, and they built the sheep gate. They sanctified it, and set up its doors. They sanctified it even to the tower of Hammeah, to the tower of Hananel. Next to him the men of Jericho built. Next to them Zaccur the son of Imri built.” The Korean Revised Version reads 또 성벽을 건축하여 함메아 망대에서부터 하나넬 망대까지 성별하였고 (they also built the wall and sanctified it from the tower of Hammeah to the tower of Hananel), where WEB tells of no wall built there, and writes 그 다음은 (next) with no “him” or “them”.
- The sons of Hassenaah build the fish gate, and Meremoth, Meshullam, Zadok, and the Tekoites make repairs
the text says, “The sons of Hassenaah built the fish gate. They laid its beams, and set up its doors, its bolts, and its bars. Next to them, Meremoth the son of Uriah, the son of Hakkoz made repairs. Next to them, Meshullam the son of Berechiah, the son of Meshezabel made repairs. Next to them, Zadok the son of Baana made repairs. Next to them, the Tekoites made repairs; but their nobles didn’t put their necks to the Lord’s work.” The Korean Revised Version reads 학고스의 손자 우리아의 아들 므레못 (Meremoth, the grandson of Hakkoz, the son of Uriah) and 므세사벨의 손자 베레갸의 아들 므술람 (Meshullam, the grandson of Meshezabel, the son of Berechiah), and 그 주의 역사 where WEB reads “the Lord’s work”.
- Joiada the son of Paseah and Meshullam the son of Besodeiah repair the old gate
the text says, “Joiada the son of Paseah and Meshullam the son of Besodeiah repaired the old gate. They laid its beams and set up its doors, its bolts, and its bars. Next to them, Melatiah the Gibeonite and Jadon the Meronothite, the men of Gibeon and of Mizpah, repaired the residence of the governor beyond the River. Next to him, Uzziel the son of Harhaiah, goldsmiths, made repairs. Next to him, Hananiah, one of the perfumers, made repairs, and they fortified Jerusalem even to the wide wall. Next to them, Rephaiah the son of Hur, the ruler of half the district of Jerusalem, made repairs. Next to them, Jedaiah the son of Harumaph made repairs across from his house. Next to him, Hattush the son of Hashabneiah made repairs. Malchijah the son of Harim and Hasshub the son of Pahathmoab repaired another portion and the tower of the furnaces. Next to him, Shallum the son of Hallohesh, the ruler of half the district of Jerusalem, he and his daughters made repairs.” At 3:7 the Korean Revised Version reads that they made repairs with the men of Gibeon and of Mizpah who belonged to the jurisdiction of the governor beyond the River (강 서편 총독의 관할에 속한 기브온 사람들과 미스바 사람들로 더불어), and names no residence; at 3:8 it places 금장색 (goldsmith) before Harhaiah’s name and reads 웃시엘등 and 하나냐등 (Uzziel and others, Hananiah and others), and neither edition says which man was a goldsmith.
- Hanun and the inhabitants of Zanoah repair the valley gate, and Malchijah the son of Rechab the dung gate
the text says, “Hanun and the inhabitants of Zanoah repaired the valley gate. They built it, and set up its doors, its bolts, and its bars, and one thousand cubits of the wall to the dung gate. Malchijah the son of Rechab, the ruler of the district of Beth Haccherem, repaired the dung gate. He built it, and set up its doors, its bolts, and its bars.” The Korean Revised Version gives 문을 세우며 (built the gate) no subject of its own in either verse, where WEB reads “They built it” and “He built it”.
- Shallun the son of Colhozeh repairs the spring gate, and Nehemiah the son of Azbuk makes repairs to the place opposite the tombs of David
the text says, “Shallun the son of Colhozeh, the ruler of the district of Mizpah, repaired the spring gate. He built it, covered it, and set up its doors, its bolts, and its bars; and he repaired the wall of the pool of Shelah by the king’s garden, even to the stairs that go down from David’s city. After him, Nehemiah the son of Azbuk, the ruler of half the district of Beth Zur, made repairs to the place opposite the tombs of David, and to the pool that was made, and to the house of the mighty men.” 3:16 names this Nehemiah as the son of Azbuk. The Korean Revised Version gives 문을 세우고 덮으며 (built and covered the gate) no subject of its own, where WEB reads “He built it, covered it”, and writes 그 다음은 (next) where WEB reads “After him”.
- Those who make repairs past the house of Eliashib and the corner, to the wall of Ophel
WEB opens 3:17 with “After him,” and the Korean Revised Version with 그 다음은 (next), going on from the builder of 3:16; the text says, “the Levites—Rehum the son of Bani made repairs. Next to him, Hashabiah, the ruler of half the district of Keilah, made repairs for his district. After him, their brothers, Bavvai the son of Henadad, the ruler of half the district of Keilah made repairs. Next to him, Ezer the son of Jeshua, the ruler of Mizpah, repaired another portion across from the ascent to the armory at the turning of the wall. After him, Baruch the son of Zabbai earnestly repaired another portion, from the turning of the wall to the door of the house of Eliashib the high priest. After him, Meremoth the son of Uriah the son of Hakkoz repaired another portion, from the door of the house of Eliashib even to the end of the house of Eliashib. After him, the priests, the men of the surrounding area made repairs. After them, Benjamin and Hasshub made repairs across from their house. After them, Azariah the son of Maaseiah the son of Ananiah made repairs beside his own house. After him, Binnui the son of Henadad repaired another portion, from the house of Azariah to the turning of the wall, and to the corner. Palal the son of Uzai made repairs opposite the turning of the wall, and the tower that stands out from the upper house of the king, which is by the court of the guard. After him Pedaiah the son of Parosh made repairs. Now the temple servants lived in Ophel, to the place opposite the water gate toward the east, and the tower that stands out. After him the Tekoites repaired another portion, opposite the great tower that stands out, and to the wall of Ophel.” Both editions set 3:26 in parentheses. The Korean Revised Version reads 레위 사람 바니의 아들 르훔 at 3:17, where WEB reads “the Levites—Rehum the son of Bani”; it has no word for “the ascent” at 3:19 (군기고 맞은편, across from the armory); it spells Meremoth’s father 우리야 at 3:21; it reads 평지에 사는 제사장들 (the priests who lived in the plain) at 3:22; and at 3:25 it says that the portion is near the court of the guard (시위청에서 가까운 부분), where WEB sets “which is by the court of the guard” after the upper house of the king.
- Those who make repairs above the horse gate, to the ascent of the corner and the sheep gate
the text says, “Above the horse gate, the priests made repairs, everyone across from his own house. After them, Zadok the son of Immer made repairs across from his own house. After him, Shemaiah the son of Shecaniah, the keeper of the east gate, made repairs. After him, Hananiah the son of Shelemiah, and Hanun, the sixth son of Zalaph, repaired another portion. After him, Meshullam the son of Berechiah made repairs across from his room. After him, Malchijah, one of the goldsmiths to the house of the temple servants, and of the merchants, made repairs opposite the gate of Hammiphkad and to the ascent of the corner. Between the ascent of the corner and the sheep gate, the goldsmiths and the merchants made repairs.” The Korean Revised Version places 동문지기 (the keeper of the east gate) before Shecaniah’s name at 3:29, and neither edition says whose office it is; at 3:31 it reads that Malchijah the goldsmith (금장색 말기야) made repairs from the house of the temple servants and the merchants (느디님 사람과 상고들의 집에서부터) to 성 모퉁이 누 (the corner tower; WEB “the ascent of the corner”), and at 3:30 자기 침방 where WEB reads “his room”.
- Sanballat mocks the Jews, and Tobiah the Ammonite, who was by him, speaks
the text says, “But when Sanballat heard that we were building the wall, he was angry, and was very indignant, and mocked the Jews.” He speaks before his brothers and the army of Samaria, and says, “What are these feeble Jews doing? Will they fortify themselves? Will they sacrifice? Will they finish in a day? Will they revive the stones out of the heaps of rubbish, since they are burned?” Tobiah the Ammonite, who was by him, says, “What they are building, if a fox climbed up it, he would break down their stone wall.” The Korean Revised Version gives 4:2 no subject of its own, running on from 4:1, and reads at 4:3 저들의 건축하는 성벽은 여우가 올라가도 곧 무너지리라 (the wall they are building will fall down at once, even if a fox goes up on it).
- The words “Hear, our God”, and the wall joined together to half its height
the speaker (“I”) says, “Hear, our God, for we are despised. Turn back their reproach on their own head. Give them up for a plunder in a land of captivity. Don’t cover their iniquity. Don’t let their sin be blotted out from before you; for they have insulted the builders.” Neither edition calls these words a prayer. The text goes on, “So we built the wall; and all the wall was joined together to half its height, for the people had a mind to work.” The Korean Revised Version reads at 4:5 저희가 건축하는 자 앞에서 주의 노를 격동하였음이니이다 (they have provoked your anger before the builders), where WEB reads “they have insulted the builders”.
- The conspiracy to fight against Jerusalem, and the watch set day and night
the text says, “But when Sanballat, Tobiah, the Arabians, the Ammonites, and the Ashdodites heard that the repairing of the walls of Jerusalem went forward, and that the breaches began to be filled, they were very angry; and they all conspired together to come and fight against Jerusalem, and to cause confusion among us.” It goes on, “But we made our prayer to our God, and set a watch against them day and night because of them”, and does not give the words of the prayer. The Korean Revised Version gives what they conspired in their own words, 예루살렘으로 가서 쳐서 요란하게 하자 (let us go to Jerusalem, strike, and cause confusion).
- What Judah, the adversaries, and the Jews who lived by them said
Judah says, “The strength of the bearers of burdens is fading and there is much rubble, so that we are not able to build the wall.” The text says, “Our adversaries said, ‘They will not know or see, until we come in among them and kill them, and cause the work to cease.’” It also says, “When the Jews who lived by them came, they said to us ten times from all places, ‘Wherever you turn, they will attack us.’” The Korean Revised Version reads 유다 사람들 (the people of Judah) at 4:10, and at 4:12 gives the message in other words, 너희가 우리에게로 와야 하리라 (you must come to us).
- The speaker sets the people by family groups, and speaks to the nobles, the rulers, and the rest of the people
the speaker (“I”) says, “Therefore I set guards in the lowest parts of the space behind the wall, in the open places. I set the people by family groups with their swords, their spears, and their bows.” He looks, rises up, and says to the nobles, to the rulers, and to the rest of the people, “Don’t be afraid of them! Remember the Lord, who is great and awesome, and fight for your brothers, your sons, your daughters, your wives, and your houses.” The Korean Revised Version sets no guards apart at 4:13 (성 뒤 낮고 넓은 곳에 백성으로 그 종족을 따라 칼과 창과 활을 가지고 서게 하고, set the people by their families in the low and open places behind the wall, with swords, spears, and bows), and reads 자녀 (children) at 4:14 where WEB reads “your sons, your daughters”.
- Half of the speaker’s servants do the work and half hold the weapons, and the trumpeter is by him
the text says, “When our enemies heard that it was known to us, and God had brought their counsel to nothing, all of us returned to the wall, everyone to his work.” The speaker (“I”) says, “From that time forth, half of my servants did the work, and half of them held the spears, the shields, the bows, and the coats of mail; and the rulers were behind all the house of Judah. Those who built the wall, and those who bore burdens loaded themselves; everyone with one of his hands did the work, and with the other held his weapon. Among the builders, everyone wore his sword at his side, and so built. He who sounded the trumpet was by me.” He says to the nobles, and to the rulers and to the rest of the people, “The work is great and widely spread out, and we are separated on the wall, far from one another. Wherever you hear the sound of the trumpet, rally there to us. Our God will fight for us.” The Korean Revised Version closes a sentence at 4:15 after 우리의 대적이 자기의 뜻을 우리가 알았다 함을 들으니라 (our enemies heard that their intent was known to us), and goes on, 하나님이 저희의 꾀를 폐하셨으므로 우리가 다 성에 돌아와서 (because God had brought their counsel to nothing, all returned to the wall); at 4:16 half of them put on coats of mail (갑옷을 입고) and hold the spears, the shields, and the bows.
- The speaker tells the people that everyone with his servant should lodge within Jerusalem
the text says, “So we did the work. Half of the people held the spears from the rising of the morning until the stars appeared.” Likewise at the same time the speaker (“I”) says to the people, “Let everyone with his servant lodge within Jerusalem, that in the night they may be a guard to us, and may labor in the day.” The text says, “So neither I, nor my brothers, nor my servants, nor the men of the guard who followed me took off our clothes. Everyone took his weapon to the water.” The Korean Revised Version ends 4:23 with 물을 길으러 갈 때에도 기계를 잡았었느니라 (even when they went to draw water, they held their weapons).
- The people and their wives cry out against their brothers the Jews
there arises a great cry of the people and of their wives against their brothers the Jews. Some say, “We, our sons and our daughters, are many. Let us get grain, that we may eat and live.” Some also say, “We are mortgaging our fields, our vineyards, and our houses. Let us get grain, because of the famine.” Some also say, “We have borrowed money for the king’s tribute using our fields and our vineyards as collateral. Yet now our flesh is as the flesh of our brothers, our children as their children. Behold, we bring our sons and our daughters into bondage to be servants, and some of our daughters have been brought into bondage. It is also not in our power to help it, because other men have our fields and our vineyards.” The Korean Revised Version names no king at 5:4 (세금을 바쳤도다, we have paid the tax), and reads 자녀 (children) at 5:2 and in 이제 우리 자녀를 종으로 파는도다 (now we sell our children as servants) at 5:5, where WEB reads “our sons and our daughters”.
- Contending with the nobles and the rulers, the oath, and the assembly’s “Amen”
the speaker (“I”) says, “I was very angry when I heard their cry and these words. Then I consulted with myself, and contended with the nobles and the rulers, and said to them, ‘You exact usury, everyone of his brother.’ I held a great assembly against them. I said to them, ‘We, after our ability, have redeemed our brothers the Jews that were sold to the nations; and would you even sell your brothers, and should they be sold to us?’ Then they held their peace, and found not a word to say.” He also says, “The thing that you do is not good. Shouldn’t you walk in the fear of our God because of the reproach of the nations, our enemies? I likewise, my brothers and my servants, lend them money and grain. Please let us stop this usury. Please restore to them, even today, their fields, their vineyards, their olive groves, and their houses, also the hundredth part of the money, and of the grain, the new wine, and the oil, that you are charging them.” The text says, “Then they said, ‘We will restore them, and will require nothing of them. We will do so, even as you say.’ Then I called the priests, and took an oath of them, that they would do according to this promise.” The speaker shakes out his lap, and says, “So may God shake out every man from his house, and from his labor, that doesn’t perform this promise; even may he be shaken out and emptied like this.” The text says, “All the assembly said, ‘Amen,’ and praised the LORD. The people did according to this promise.” The Korean Revised Version gives 5:7 no subject of its own (중심에 계획하고 귀인과 민장을 꾸짖어, took counsel within and rebuked the nobles and the rulers), and at 5:12 reads 내가 제사장들을 불러 저희에게 그 말대로 행하리라는 맹세를 시키게 하고 (I called the priests and had an oath put to them, that they would do according to that word), where WEB reads “took an oath of them”.
- For twelve years the speaker and his brothers do not eat the bread of the governor
the speaker (“I”) says, “Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even to the thirty-second year of Artaxerxes the king, that is, twelve years, I and my brothers have not eaten the bread of the governor. But the former governors who were before me were supported by the people, and took bread and wine from them, plus forty shekels of silver; yes, even their servants ruled over the people, but I didn’t do so, because of the fear of God. Yes, I also continued in the work of this wall. We didn’t buy any land. All my servants were gathered there to the work. Moreover there were at my table, of the Jews and the rulers, one hundred fifty men, in addition to those who came to us from among the nations that were around us. Now that which was prepared for one day was one ox and six choice sheep. Also fowls were prepared for me, and once in ten days a store of all sorts of wine. Yet for all this, I didn’t demand the governor’s pay, because the bondage was heavy on this people.” He says, “Remember me, my God, for all the good that I have done for this people.” The Korean Revised Version reads 유다 땅 총독 (governor of the land of Judah) at 5:14, and 백성에게 토색하여 (extorted from the people) at 5:15 where WEB reads “were supported by the people”; gives 5:16 no subject of its own and no “We” (땅을 사지 아니하였고, did not buy land); and at 5:18 reads 매일 나를 위하여 (every day, for me) before the ox and the sheep, and 닭도 많이 (many fowls).
- Sanballat and Geshem send to meet together in the plain of Ono
the text says, “Now when it was reported to Sanballat, Tobiah, Geshem the Arabian, and to the rest of our enemies that I had built the wall, and that there was no breach left in it though even to that time I had not set up the doors in the gates, Sanballat and Geshem sent to me, saying, ‘Come! Let’s meet together in the villages in the plain of Ono.’ But they intended to harm me.” The speaker (“I”) sends messengers to them, saying, “I am doing a great work, so that I can’t come down. Why should the work cease while I leave it and come down to you?” They send to him four times like this, and he answers them the same way. WEB sets “though even to that time I had not set up the doors in the gates” in parentheses. The Korean Revised Version reads 오노 평지 한 촌에서 (in a village in the plain of Ono) where WEB reads “in the villages in the plain of Ono”.
- Sanballat sends his servant the fifth time with an open letter
then Sanballat sends his servant to the speaker (“I”) the same way the fifth time with an open letter in his hand. The letter says, “It is reported among the nations, and Gashmu says it, that you and the Jews intend to rebel. Because of that, you are building the wall. You would be their king, according to these words. You have also appointed prophets to proclaim of you at Jerusalem, saying, ‘There is a king in Judah!’ Now it will be reported to the king according to these words. Come now therefore, and let’s take counsel together.” The speaker sends to him, saying, “There are no such things done as you say, but you imagine them out of your own heart.” The text says, “For they all would have made us afraid, saying, ‘Their hands will be weakened from the work, that it not be done.’” The speaker goes on, “But now, strengthen my hands.” Neither edition says to whom these words are said. The Korean Revised Version reads at 6:6 네가 그 말과 같이 왕이 되려 하는도다 (you would become king according to that word), and at 6:7 선지자를 세워, where 선지자 (prophet) has no plural mark.
- Shemaiah the son of Delaiah says to meet in God’s house, within the temple
the speaker (“I”) says, “I went to the house of Shemaiah the son of Delaiah the son of Mehetabel, who was shut in at his home.” Shemaiah (WEB “he”) says, “Let us meet together in God’s house, within the temple, and let’s shut the doors of the temple; for they will come to kill you. Yes, in the night they will come to kill you.” The speaker says, “Should a man like me flee? Who is there that, being such as I, would go into the temple to save his life? I will not go in.” The text goes on, “I discerned, and behold, God had not sent him, but he pronounced this prophecy against me. Tobiah and Sanballat had hired him. He was hired so that I would be afraid, do so, and sin, and that they might have material for an evil report, that they might reproach me.” Then the speaker says, “Remember, my God, Tobiah and Sanballat according to these their works, and also the prophetess Noadiah and the rest of the prophets that would have put me in fear.” The Korean Revised Version gives Shemaiah’s words in another order, opening with 저희가 너를 죽이러 올터이니 (they will come to kill you); reads at 6:13 저희가 뇌물을 준 까닭은 (the reason they gave the bribe) where WEB reads “He was hired so that”; and at 6:14 asks that 그 남은 선지자들 무릇 나를 두렵게 하고자 한 자의 소위 (the deeds of the rest of the prophets, all who would have made me afraid) be remembered.
- The wall finished in fifty-two days
the text says, “So the wall was finished in the twenty-fifth day of Elul, in fifty-two days. When all our enemies heard of it, all the nations that were around us were afraid, and they lost their confidence; for they perceived that this work was done by our God.” The Korean Revised Version has the enemies and the nations around alike hear it and fear (우리 모든 대적과 사면 이방 사람들이 이를 듣고 다 두려워하여).
- The letters between the nobles of Judah and Tobiah
the text says, “Moreover in those days the nobles of Judah sent many letters to Tobiah, and Tobiah’s letters came to them. For there were many in Judah sworn to him because he was the son-in-law of Shecaniah the son of Arah; and his son Jehohanan had taken the daughter of Meshullam the son of Berechiah as wife. Also they spoke of his good deeds before me, and reported my words to him. Tobiah sent letters to put me in fear.” The Korean Revised Version names Tobiah in 6:18–19 (도비야는, 도비야의 아들, 도비야의 선행, 도비야가), where WEB reads “he”, “his son”, “his good deeds”, and “Tobiah”.
- The speaker puts his brother Hanani and Hananiah the governor of the fortress in charge of Jerusalem
the speaker (“I”) says, “Now when the wall was built and I had set up the doors, and the gatekeepers and the singers and the Levites were appointed, I put my brother Hanani, and Hananiah the governor of the fortress, in charge of Jerusalem; for he was a faithful man and feared God above many.” The speaker says to them, “Don’t let the gates of Jerusalem be opened until the sun is hot; and while they stand guard, let them shut the doors, and you bar them; and appoint watches of the inhabitants of Jerusalem, everyone in his watch, with everyone near his house.” The Korean Revised Version names no one who set up the doors at 7:1 (성이 건축되매 문짝을 달고), and at 7:2 reads 하나냐는 위인이 충성되어 (Hananiah was a faithful man), where WEB reads “for he was a faithful man” after naming Hanani and Hananiah.
- The speaker finds the book of the genealogy of those who came up at the first
the text says, “Now the city was wide and large; but the people were few therein, and the houses were not built.” The speaker (“I”) says, “My God put into my heart to gather together the nobles, and the rulers, and the people, that they might be listed by genealogy. I found the book of the genealogy of those who came up at the first, and I found this written in it:” The Korean Revised Version reads 그 보계대로 계수하게 하신고로 (to be numbered according to their genealogy) and ends 7:5 with 거기 기록한 것을 보면 (as for what is written there).
- The number of the men of the people of Israel who returned and came with Zerubbabel
what is written in “the book of the genealogy of those who came up at the first”, which the speaker finds at 7:5: “These are the children of the province who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and who returned to Jerusalem and to Judah, everyone to his city, who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, and Baanah. The number of the men of the people of Israel:” The Korean Revised Version has no words for “the children of the province” at 7:6, and writes 바아나등과 as one word at 7:7.
- The children of Parosh to the children of Hariph, with their numbers
the record goes on line by line, each with its number, from “The children of Parosh: two thousand one hundred seventy-two” (7:8) to “The children of Hariph: one hundred twelve” (7:24). 7:11 reads, “The children of Pahathmoab, of the children of Jeshua and Joab: two thousand eight hundred eighteen”, and 7:21, “The children of Ater: of Hezekiah, ninety-eight”. The text gives no total of these lines.
- The children of Gibeon to the children of Senaah, with their numbers
the record goes on, “The children of Gibeon: ninety-five. The men of Bethlehem and Netophah: one hundred eighty-eight. The men of Anathoth: one hundred twenty-eight. The men of Beth Azmaveth: forty-two. The men of Kiriath Jearim, Chephirah, and Beeroth: seven hundred forty-three. The men of Ramah and Geba: six hundred twenty-one. The men of Michmas: one hundred twenty-two. The men of Bethel and Ai: one hundred twenty-three. The men of the other Nebo: fifty-two. The children of the other Elam: one thousand two hundred fifty-four. The children of Harim: three hundred twenty. The children of Jericho: three hundred forty-five. The children of Lod, Hadid, and Ono: seven hundred twenty-one. The children of Senaah: three thousand nine hundred thirty.” The Korean Revised Version writes 사람 (men) in the lines of 7:25–33 and 자손 (children) in those of 7:34–38; WEB writes “The children of” in 7:25 and 7:34–38, and “The men of” in 7:26–33. The text gives no total of these lines.
- The priests, the Levites, the singers, and the gatekeepers, with their numbers
the record reads, “The priests: The children of Jedaiah, of the house of Jeshua: nine hundred seventy-three. The children of Immer: one thousand fifty-two. The children of Pashhur: one thousand two hundred forty-seven. The children of Harim: one thousand seventeen.” It goes on, “The Levites: the children of Jeshua, of Kadmiel, of the children of Hodevah: seventy-four. The singers: the children of Asaph: one hundred forty-eight. The gatekeepers: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai: one hundred thirty-eight.” At 7:43 the Korean Revised Version names Hodevah first (호드야 자손 곧 예수아와 갓미엘 자손, the children of Hodevah, that is, of Jeshua and Kadmiel).
- The temple servants and the children of Solomon’s servants, three hundred ninety-two
the record names the temple servants, from “The temple servants: the children of Ziha, the children of Hasupha, the children of Tabbaoth” (7:46) to “the children of Neziah, and the children of Hatipha” (7:56), and the children of Solomon’s servants, from “The children of Solomon’s servants: the children of Sotai, the children of Sophereth, the children of Perida” (7:57) to “the children of Shephatiah, the children of Hattil, the children of Pochereth Hazzebaim, and the children of Amon” (7:59). 7:60 says, “All the temple servants and the children of Solomon’s servants were three hundred ninety-two.” The text gives no number for each of these names. The Korean Revised Version has the children of Lebana (르바나 자손) at 7:47, WEB at 7:48.
- Those who could not show their fathers’ houses, and the governor’s word
the record says, “These were those who went up from Tel Melah, Tel Harsha, Cherub, Addon, and Immer; but they could not show their fathers’ houses, nor their offspring, whether they were of Israel: The children of Delaiah, the children of Tobiah, the children of Nekoda: six hundred forty-two. Of the priests: the children of Hobaiah, the children of Hakkoz, the children of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called after their name. These searched for their genealogical records, but couldn’t find them. Therefore they were deemed disqualified and removed from the priesthood. The governor told them not to eat of the most holy things until a priest stood up to minister with Urim and Thummim.” Where WEB reads “and was called after their name”, the Korean Revised Version reads 바르실래의 이름으로 이름한 자라 (called by Barzillai’s name). Neither edition names the governor.
- The whole assembly together, with their servants, their singing men and singing women, and their horses, mules, camels, and donkeys
the record says, “The whole assembly together was forty-two thousand three hundred sixty, in addition to their male servants and their female servants, of whom there were seven thousand three hundred thirty-seven. They had two hundred forty-five singing men and singing women. Their horses were seven hundred thirty-six; their mules, two hundred forty-five; their camels, four hundred thirty-five; their donkeys, six thousand seven hundred twenty.”
- What some of the heads of fathers’ households, the governor, and the rest of the people gave, and all Israel in their cities
the text says, “Some from among the heads of fathers’ households gave to the work. The governor gave to the treasury one thousand darics of gold, fifty basins, and five hundred thirty priests’ garments. Some of the heads of fathers’ households gave into the treasury of the work twenty thousand darics of gold, and two thousand two hundred minas of silver. That which the rest of the people gave was twenty thousand darics of gold, plus two thousand minas of silver, and sixty-seven priests’ garments.” 7:73 says, “So the priests, the Levites, the gatekeepers, the singers, some of the people, the temple servants, and all Israel lived in their cities. When the seventh month had come, the children of Israel were in their cities.” Neither edition names the governor. The Korean Revised Version ends 7:73 with 다 그 본성에 거하였느니라 (all lived in their cities), and has the words of WEB’s last sentence at the head of 8:1.
- Ezra the priest brings the law before the assembly and reads from it from early morning until midday
all the people gather themselves together as one man into the wide place that was in front of the water gate; and they speak to Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel. Ezra the priest brings the law before the assembly, both men and women, and all who could hear with understanding, on the first day of the seventh month. The text goes on, “He read from it before the wide place that was in front of the water gate from early morning until midday, in the presence of the men and the women, and of those who could understand. The ears of all the people were attentive to the book of the law.” The Korean Revised Version opens 8:1 with 이스라엘 자손이 그 본성에 거하였더니 칠월에 이르러는, words WEB gives at the end of 7:73; it has the people ask Ezra the scribe to bring the book (청하매), puts the date at the head of 8:2 (칠월 일일에), and gives 8:3 no subject of its own, running on from 8:2.
- Ezra the scribe stands on a pulpit of wood, opens the book, and blesses the LORD, and the people answer and worship
the text says, “Ezra the scribe stood on a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, Mishael, Malchijah, Hashum, Hashbaddanah, Zechariah, and Meshullam.” Ezra opens the book in the sight of all the people, and when he opens it, all the people stand up; WEB gives in parentheses, “for he was above all the people”. Then Ezra blesses the LORD, the great God. All the people answer, “Amen, Amen,” with the lifting up of their hands. They bow their heads, and worship the LORD with their faces to the ground. The text goes on, “Also Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law; and the people stayed in their place. They read in the book, in the law of God, distinctly; and they gave the sense, so that they understood the reading.” Neither edition calls the men named at 8:7 Levites: both add “and the Levites” after the names. The Korean Revised Version calls Ezra 학사 에스라 (Ezra the scribe) at 8:5 and stands him above all the people (모든 백성 위에 서서) without brackets, and gives 8:8 no subject, where WEB reads “They read”.
- Nehemiah the governor, Ezra the priest and scribe, and the Levites tell the people not to weep, and the people celebrate
Nehemiah, who was the governor, Ezra the priest and scribe, and the Levites who taught the people say to all the people, “Today is holy to the LORD your God. Don’t mourn, nor weep.” For all the people wept when they heard the words of the law. The text goes on, “Then he said to them, ‘Go your way. Eat the fat, drink the sweet, and send portions to him for whom nothing is prepared, for today is holy to our Lord. Don’t be grieved, for the joy of the LORD is your strength.’” So the Levites calm all the people, saying, “Hold your peace, for the day is holy. Don’t be grieved.” All the people go their way to eat, to drink, to send portions, and to celebrate, because they had understood the words that were declared to them. The Korean Revised Version tells first that the people wept (백성이 율법의 말씀을 듣고 다 우는지라), and opens 8:10 with 느헤미야가 또 이르기를, where WEB reads “Then he said to them”.
- The booths of the feast of the seventh month, found written in the law by those gathered to Ezra the scribe
on the second day, the heads of fathers’ households of all the people, the priests, and the Levites are gathered together to Ezra the scribe, to study the words of the law. They find written in the law how the LORD had commanded by Moses that the children of Israel should dwell in booths in the feast of the seventh month; and that they should publish and proclaim in all their cities and in Jerusalem, saying, “Go out to the mountain, and get olive branches, branches of wild olive, myrtle branches, palm branches, and branches of thick trees, to make temporary shelters, as it is written.” The Korean Revised Version gives what was written in the law’s own words (여호와께서 모세로 명하시기를 이스라엘 자손은 칠월 절기에 초막에 거할찌니라 하였고 또 일렀으되 모든 성읍과 예루살렘에 공포하여 이르기를 …), and writes 초막 both where WEB reads “booths” (8:14) and where it reads “temporary shelters” (8:15).
- The people make temporary shelters and keep the feast seven days, and on the eighth day is a solemn assembly
the text says, “So the people went out and brought them, and made themselves temporary shelters, everyone on the roof of his house, in their courts, in the courts of God’s house, in the wide place of the water gate, and in the wide place of Ephraim’s gate. All the assembly of those who had come back out of the captivity made temporary shelters and lived in the temporary shelters, for since the days of Joshua the son of Nun to that day the children of Israel had not done so. There was very great gladness. Also day by day, from the first day to the last day, he read in the book of the law of God. They kept the feast seven days; and on the eighth day was a solemn assembly, according to the ordinance.” The Korean Revised Version reads 나무 가지를 취하여 (took branches) where WEB reads “brought them” (8:16), and names Ezra at 8:18 (에스라는 첫날부터 끝날까지), where WEB reads “he”.
- The children of Israel assemble with fasting, confess their sins, and read in the book of the law
the text says, “Now in the twenty-fourth day of this month the children of Israel were assembled with fasting, with sackcloth, and dirt on them. The offspring of Israel separated themselves from all foreigners and stood and confessed their sins and the iniquities of their fathers. They stood up in their place, and read in the book of the law of the LORD their God a fourth part of the day; and a fourth part they confessed and worshiped the LORD their God.” The Korean Revised Version gives 9:2–3 no subject of their own, running on from 이스라엘 자손이 of 9:1, and has 이 날에 (on this day) at the head of 9:3.
- The Levites on the stairs cry with a loud voice to the LORD their God
the text says, “Then Jeshua, Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani of the Levites stood up on the stairs, and cried with a loud voice to the LORD their God.” The words of the cry are not given. Both editions name Bani twice in this verse. The Korean Revised Version reads 대에 where WEB reads “on the stairs”, and 스바냐 where WEB reads “Shebaniah”.
- The Levites’ call to stand up and bless the LORD, and their words of the LORD who chose Abram
the Levites, Jeshua, and Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah, say, “Stand up and bless the LORD your God from everlasting to everlasting! Blessed be your glorious name, which is exalted above all blessing and praise! You are the LORD, even you alone. You have made heaven, the heaven of heavens, with all their army, the earth and all things that are on it, the seas and all that is in them, and you preserve them all. The army of heaven worships you. You are the LORD, the God who chose Abram, brought him out of Ur of the Chaldees, gave him the name of Abraham, found his heart faithful before you, and made a covenant with him to give the land of the Canaanite, the Hittite, the Amorite, the Perizzite, the Jebusite, and the Girgashite, to give it to his offspring, and have performed your words, for you are righteous.” Their words go on to the end of 9:38, where both editions close them. The Korean Revised Version reads 일월 성신 (the sun, the moon and the stars) where WEB reads “with all their army” (9:6), and gives the promise of 9:8 in direct speech (그 씨에게 주리라 하시더니), where WEB reads “to give it to his offspring”.
- The words go on: the affliction in Egypt, the Red Sea, Mount Sinai, and bread from the sky
the words go on, “You saw the affliction of our fathers in Egypt, and heard their cry by the Red Sea, and showed signs and wonders against Pharaoh, against all his servants, and against all the people of his land, for you knew that they dealt proudly against them, and made a name for yourself, as it is today. You divided the sea before them, so that they went through the middle of the sea on the dry land; and you cast their pursuers into the depths, as a stone into the mighty waters. Moreover, in a pillar of cloud you led them by day; and in a pillar of fire by night, to give them light in the way in which they should go. You also came down on Mount Sinai, and spoke with them from heaven, and gave them right ordinances and true laws, good statutes and commandments, and made known to them your holy Sabbath, and commanded them commandments, statutes, and a law, by Moses your servant, and gave them bread from the sky for their hunger, and brought water out of the rock for them for their thirst, and commanded them that they should go in to possess the land which you had sworn to give them.” These verses do not name the speakers; the words begun at 9:5 go on. The Korean Revised Version reads 오늘날과 같이 명예를 얻으셨나이다 at 9:10, where WEB reads “and made a name for yourself, as it is today”, and 옛적에 손을 들어 맹세하시고 주마 하신 땅 (the land sworn of old with the hand lifted up) at 9:15, where WEB reads “the land which you had sworn to give them”.
- The words go on: the fathers’ pride, the captain appointed, the molded calf, and the forty years
the words go on, “But they and our fathers behaved proudly, hardened their neck, didn’t listen to your commandments, and refused to obey. They weren’t mindful of your wonders that you did among them, but hardened their neck, and in their rebellion appointed a captain to return to their bondage. But you are a God ready to pardon, gracious and merciful, slow to anger, and abundant in loving kindness, and didn’t forsake them. Yes, when they had made themselves a molded calf, and said, ‘This is your God who brought you up out of Egypt,’ and had committed awful blasphemies, yet you in your manifold mercies didn’t forsake them in the wilderness. The pillar of cloud didn’t depart from over them by day, to lead them in the way; neither did the pillar of fire by night, to show them light, and the way in which they should go. You gave also your good Spirit to instruct them, and didn’t withhold your manna from their mouth, and gave them water for their thirst. Yes, forty years you sustained them in the wilderness. They lacked nothing. Their clothes didn’t grow old, and their feet didn’t swell.” These verses do not name the speakers; the words begun at 9:5 go on. The Korean Revised Version reads 스스로 한 두목을 세우고 종 되었던 땅으로 돌아가고자 하였사오나 at 9:17, where WEB reads “in their rebellion appointed a captain to return to their bondage”, 주의 선한 신 where WEB reads “your good Spirit” at 9:20, and 들에서 (in the field) where WEB reads “in the wilderness” at 9:21.
- The words go on: kingdoms and peoples, the land of Sihon and the land of Og king of Bashan, and the inhabitants of the land
the words go on, “Moreover you gave them kingdoms and peoples, which you allotted according to their portions. So they possessed the land of Sihon, even the land of the king of Heshbon, and the land of Og king of Bashan. You also multiplied their children as the stars of the sky, and brought them into the land concerning which you said to their fathers that they should go in to possess it. So the children went in and possessed the land; and you subdued before them the inhabitants of the land, the Canaanites, and gave them into their hands, with their kings and the peoples of the land, that they might do with them as they pleased. They took fortified cities and a rich land, and possessed houses full of all good things, cisterns dug out, vineyards, olive groves, and fruit trees in abundance. So they ate, were filled, became fat, and delighted themselves in your great goodness.” These verses do not name the speakers; the words begun at 9:5 go on. The Korean Revised Version names 가나안 twice at 9:24 (그 땅 가나안 거민; 가나안 사람), where WEB reads “the inhabitants of the land, the Canaanites” once.
- The words go on: the law cast behind the back, the prophets killed, and the saviors
the words go on, “Nevertheless they were disobedient and rebelled against you, cast your law behind their back, killed your prophets that testified against them to turn them again to you, and they committed awful blasphemies. Therefore you delivered them into the hand of their adversaries, who distressed them. In the time of their trouble, when they cried to you, you heard from heaven; and according to your manifold mercies you gave them saviors who saved them out of the hands of their adversaries. But after they had rest, they did evil again before you; therefore you left them in the hands of their enemies, so that they had the dominion over them; yet when they returned and cried to you, you heard from heaven; and many times you delivered them according to your mercies, and testified against them, that you might bring them again to your law. Yet they were arrogant, and didn’t listen to your commandments, but sinned against your ordinances which if a man does, he shall live in them, turned their backs, stiffened their neck, and would not hear. Yet many years you put up with them, and testified against them by your Spirit through your prophets. Yet they would not listen. Therefore you gave them into the hand of the peoples of the lands. Nevertheless in your manifold mercies you didn’t make a full end of them, nor forsake them; for you are a gracious and merciful God.” These verses do not name the speakers; the words begun at 9:5 go on. WEB sets “which if a man does, he shall live in them” in parentheses after “your ordinances” (9:29); the Korean Revised Version sets these words before 주의 계명 (the commandments). At 9:30 it reads 선지자로 말미암아 주의 신으로, where WEB reads “by your Spirit through your prophets”, and 열방 사람의 손, where WEB reads “the hand of the peoples of the lands”.
- The words go on: the travail since the time of the kings of Assyria, and the sure covenant
the words go on, “Now therefore, our God, the great, the mighty, and the awesome God, who keeps covenant and loving kindness, don’t let all the travail seem little before you that has come on us, on our kings, on our princes, on our priests, on our prophets, on our fathers, and on all your people, since the time of the kings of Assyria to this day. However you are just in all that has come on us; for you have dealt truly, but we have done wickedly. Also our kings, our princes, our priests, and our fathers have not kept your law, nor listened to your commandments and your testimonies with which you testified against them. For they have not served you in their kingdom, and in your great goodness that you gave them, and in the large and rich land which you gave before them. They didn’t turn from their wicked works. Behold, we are servants today, and as for the land that you gave to our fathers to eat its fruit and its good, behold, we are servants in it. It yields much increase to the kings whom you have set over us because of our sins. Also they have power over our bodies and over our livestock, at their pleasure, and we are in great distress. Yet for all this, we make a sure covenant, and write it; and our princes, our Levites, and our priests, seal it.” These verses do not name the speakers; the words begun at 9:5 go on, and both editions close them at the end of 9:38 (the Korean Revised Version with 하였느니라). The Korean Revised Version reads 이방 열왕 (foreign kings) where WEB reads “the kings” (9:37).
- Those who sealed, beginning with Nehemiah the governor, the son of Hacaliah
the text opens the list of those who sealed with “Now those who sealed were: Nehemiah the governor, the son of Hacaliah, and Zedekiah,” names Seraiah to Shemaiah at 10:2–8, and adds, “These were the priests.” 10:9–13 opens “The Levites: Jeshua the son of Azaniah, Binnui of the sons of Henadad, Kadmiel; and their brothers,” and runs to Beninu; 10:14–27 opens “The chiefs of the people:” and runs from Parosh to Baanah. The text gives no total. Neither edition says whether Nehemiah and Zedekiah of 10:1 are counted in “These were the priests.” The Korean Revised Version reads 하가랴의 아들 방백 느헤미야 at 10:1, the father’s name before the title and the name.
- The rest of the people, the priests, and the Levites join with their brothers, their nobles, and enter into a curse and into an oath
the rest of the people, the priests, the Levites, the gatekeepers, the singers, the temple servants, and all those who had separated themselves from the peoples of the lands to the law of God, their wives, their sons, and their daughters—everyone who had knowledge and understanding—join with their brothers, their nobles, and enter into a curse and into an oath, “to walk in God’s law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and his ordinances and his statutes; and that we would not give our daughters to the peoples of the land, nor take their daughters for our sons; and if the peoples of the land bring wares or any grain on the Sabbath day to sell, that we would not buy from them on the Sabbath, or on a holy day; and that we would forego the seventh year crops and the exaction of every debt.” WEB reports the oath; the Korean Revised Version gives it in the swearers’ own words from 10:29 (우리가 하나님의 종 모세로 주신 하나님의 율법을 좇아 …) to the end of 10:31, and reads 제 칠년마다 땅을 쉬게 하고 (let the land rest every seventh year) where WEB reads “forego the seventh year crops”.
- The ordinances for the third part of a shekel, the wood and the first fruits for the house of God, and the tithes to the Levites
the text goes on in the first person plural, “Also we made ordinances for ourselves, to charge ourselves yearly with the third part of a shekel for the service of the house of our God: for the show bread, for the continual meal offering, for the continual burnt offering, for the Sabbaths, for the new moons, for the set feasts, for the holy things, for the sin offerings to make atonement for Israel, and for all the work of the house of our God. We, the priests, the Levites, and the people, cast lots for the wood offering, to bring it into the house of our God, according to our fathers’ houses, at times appointed year by year, to burn on the LORD our God’s altar, as it is written in the law; and to bring the first fruits of our ground and the first fruits of all fruit of all kinds of trees, year by year, to the LORD’s house; also the firstborn of our sons and of our livestock, as it is written in the law, and the firstborn of our herds and of our flocks, to bring to the house of our God, to the priests who minister in the house of our God; and that we should bring the first fruits of our dough, our wave offerings, the fruit of all kinds of trees, and the new wine and the oil, to the priests, to the rooms of the house of our God; and the tithes of our ground to the Levites; for they, the Levites, take the tithes in all our farming villages. The priest, the descendent of Aaron, shall be with the Levites when the Levites take tithes. The Levites shall bring up the tithe of the tithes to the house of our God, to the rooms, into the treasure house. For the children of Israel and the children of Levi shall bring the wave offering of the grain, of the new wine, and of the oil, to the rooms where the vessels of the sanctuary are, and the priests who minister, with the gatekeepers and the singers. We will not forsake the house of our God.” These verses name no one; at 10:34 WEB reads “We, the priests, the Levites, and the people”. The Korean Revised Version reads 제비 뽑아 각기 종족대로 해마다 정한 기한에 나무를 우리 하나님의 전에 드려서 at 10:34, and 처음 익은 밀의 가루 and 우리의 모든 성읍에서 at 10:37, where WEB reads “the first fruits of our dough” and “in all our farming villages”.
- The rest of the people cast lots to bring one of ten to dwell in Jerusalem, and the people bless those who offer themselves
the text says, “The princes of the people lived in Jerusalem. The rest of the people also cast lots to bring one of ten to dwell in Jerusalem, the holy city, and nine parts in the other cities. The people blessed all the men who willingly offered themselves to dwell in Jerusalem.” The Korean Revised Version reads 십분의 일, a tenth, and 그 구분, the nine parts.
- The children of Judah and of Benjamin who lived in Jerusalem
the text says, “Now these are the chiefs of the province who lived in Jerusalem; but in the cities of Judah, everyone lived in his possession in their cities—Israel, the priests, the Levites, the temple servants, and the children of Solomon’s servants. Some of the children of Judah and of the children of Benjamin lived in Jerusalem.” Of the children of Judah, 11:4 names Athaiah and 11:5 Maaseiah, each with his forebears, son by son (11:4 ends “of the children of Perez”, 11:5 “the son of the Shilonite”); 11:6 says, “All the sons of Perez who lived in Jerusalem were four hundred sixty-eight valiant men.” 11:7 names Sallu of the sons of Benjamin with his forebears, son by son; 11:8–9 say, “After him Gabbai and Sallai, nine hundred twenty-eight. Joel the son of Zichri was their overseer; and Judah the son of Hassenuah was second over the city.” The Korean Revised Version gives 11:3 in the other order, those who lived in the cities of Judah first and 예루살렘에 거한 그 도의 두목들 (the chiefs of the province who lived in Jerusalem) last; writes Athaiah’s name 아다야 and sets 베레스 자손 (of the children of Perez) before it; counts the generations of 11:4, 11:5 and 11:7 (아들, 손자, 증손 …, son, grandson, great-grandson …), ending 11:5 with 실로 사람의 칠대손, the seventh generation of the Shilonite; and reads 11:9 버금이 되어 성읍을 다스렸느니라, was second and ruled the city.
- Of the priests: Jedaiah, Jachin, Seraiah, Adaiah, Amashsai and their brothers
the text says, “Of the priests: Jedaiah the son of Joiarib, Jachin, Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of God’s house, and their brothers who did the work of the house, eight hundred twenty-two; and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malchijah, and his brothers, chiefs of fathers’ households, two hundred forty-two; and Amashsai the son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer, and their brothers, mighty men of valor, one hundred twenty-eight; and their overseer was Zabdiel, the son of Haggedolim.” The Korean Revised Version counts the generations (아들, 손자, 증손 …, son, grandson, great-grandson …), sets 하나님의 전을 맡은 자 (who had charge of God’s house) before Seraiah’s name, and writes Pelaliah’s name 블라야.
- Of the Levites: Shemaiah, Shabbethai, Jozabad, Mattaniah, Bakbukiah and Abda
the text says, “Of the Levites: Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni; and Shabbethai and Jozabad, of the chiefs of the Levites, who had the oversight of the outward business of God’s house; and Mattaniah the son of Mica, the son of Zabdi, the son of Asaph, who was the chief to begin the thanksgiving in prayer, and Bakbukiah, the second among his brothers; and Abda the son of Shammua, the son of Galal, the son of Jeduthun. All the Levites in the holy city were two hundred eighty-four.” The Korean Revised Version counts the generations (아들, 손자, 증손 …, son, grandson, great-grandson …) and reads 11:17 기도할 때에 감사하는 말씀을 인도하는 어른, the elder who led the words of thanksgiving in prayer.
- The gatekeepers, the temple servants in Ophel, and Uzzi the overseer of the Levites
the text says, “Moreover the gatekeepers, Akkub, Talmon, and their brothers, who kept watch at the gates, were one hundred seventy-two. The residue of Israel, of the priests, and the Levites were in all the cities of Judah, everyone in his inheritance. But the temple servants lived in Ophel; and Ziha and Gishpa were over the temple servants. The overseer also of the Levites at Jerusalem was Uzzi the son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Mica, of the sons of Asaph, the singers responsible for the service of God’s house. For there was a commandment from the king concerning them, and a settled provision for the singers, as every day required. Pethahiah the son of Meshezabel, of the children of Zerah the son of Judah, was at the king’s hand in all matters concerning the people.” Neither edition names the king. The Korean Revised Version has no words for “who kept watch at the gates” (11:19); it counts the generations of 11:22 (미가의 현손 맛다냐의 증손 하사뱌의 손자 바니의 아들 웃시, Uzzi the son of Bani, the grandson of Hashabiah, the great-grandson of Mattaniah, the great-great-grandson of Mica) and says that Uzzi was over the work of God’s house (하나님의 전 일을 맡아 다스렸으니), where WEB reads “the singers responsible for the service of God’s house”; and it reads 11:23 이는 왕의 명대로 노래하는 자에게 날마다 양식을 정하여 주는 것이 있음이며, for by the king’s commandment a portion was fixed for the singers every day.
- The villages with their fields where some of the children of Judah lived
the text says, “As for the villages with their fields, some of the children of Judah lived in Kiriath Arba and its towns, in Dibon and its towns, in Jekabzeel and its villages, in Jeshua, in Moladah, Beth Pelet, in Hazar Shual, in Beersheba and its towns, in Ziklag, in Meconah and in its towns, in En Rimmon, in Zorah, in Jarmuth, Zanoah, Adullam, and their villages, Lachish and its fields, and Azekah and its towns. So they encamped from Beersheba to the valley of Hinnom.” The text gives no total. The Korean Revised Version writes Kiriath Arba 기럇 아바.
- Where the children of Benjamin lived, from Geba onward
the text says, “The children of Benjamin also lived from Geba onward, at Michmash and Aija, and at Bethel and its towns, at Anathoth, Nob, Ananiah, Hazor, Ramah, Gittaim, Hadid, Zeboim, Neballat, Lod, and Ono, the valley of craftsmen. Of the Levites, certain divisions in Judah settled in Benjamin’s territory.” The text gives no total. The Korean Revised Version names three places at 11:35 (로드와 오노와 공장 골짜기, Lod and Ono and the valley of craftsmen), where WEB’s “Ono, the valley of craftsmen” can read the valley as Ono’s; and at 11:36 it says that the divisions 베냐민과 합하였느니라, joined Benjamin.
- The priests and the Levites who went up with Zerubbabel and Jeshua
the text says, “Now these are the priests and the Levites who went up with Zerubbabel the son of Shealtiel, and Jeshua”, names the priests from Seraiah to Jedaiah, and closes at 12:7, “These were the chiefs of the priests and of their brothers in the days of Jeshua.” It goes on, “Moreover the Levites were Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, who was over the thanksgiving songs, he and his brothers. Also Bakbukiah and Unno, their brothers, were close to them according to their offices.” The Korean Revised Version heads the names of 12:1 with 제사장은 (the priests), names Mattaniah twice at 12:8 (이 맛다냐는 그 형제와 함께 찬송하는 일을 맡았고, this Mattaniah with his brothers had charge of the praise), and reads 맞은편에 (opposite them) where WEB reads “close to them” (12:9).
- The line from Jeshua to Jaddua
the text says, “Jeshua became the father of Joiakim, and Joiakim became the father of Eliashib, and Eliashib became the father of Joiada, and Joiada became the father of Jonathan, and Jonathan became the father of Jaddua.”
- The priests, heads of fathers’ households, in the days of Joiakim
the text opens, “In the days of Joiakim were priests, heads of fathers’ households”, and names the families and their heads, from “of Seraiah, Meraiah; of Jeremiah, Hananiah” to “of Hilkiah, Hashabiah; of Jedaiah, Nethanel.” At 12:17 WEB reads “of Miniamin, of Moadiah, Piltai”, two families, and names no head for Miniamin; the Korean Revised Version reads 미냐민 곧 모아댜 족속에는 빌대요 (of Miniamin, that is, Moadiah, Piltai), one family and its head.
- The heads of the Levites recorded in the days of Eliashib, Joiada, Johanan, and Jaddua
the text says, “As for the Levites, in the days of Eliashib, Joiada, Johanan, and Jaddua, there were recorded the heads of fathers’ households; also the priests, in the reign of Darius the Persian. The sons of Levi, heads of fathers’ households, were written in the book of the chronicles, even until the days of Johanan the son of Eliashib. The chiefs of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brothers close to them, to praise and give thanks according to the commandment of David the man of God, section next to section. Mattaniah, Bakbukiah, Obadiah, Meshullam, Talmon, and Akkub were gatekeepers keeping the watch at the storehouses of the gates. These were in the days of Joiakim the son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor, and of Ezra the priest and scribe.” The Korean Revised Version reads 책에 기록되었고 (were recorded in the book) twice at 12:22 and 바사 왕 다리오 (Darius king of Persia) where WEB reads “Darius the Persian”; at 12:24 it reads 주를 찬양하며 (praising the Lord), where WEB gives “to praise” no object, and 맞은편에 (opposite) where WEB reads “close to them”; and at 12:26 it counts the line of Joiakim from Jozadak (요사닥의 손자 예수아의 아들 요야김, Joiakim, Jozadak’s grandson, Jeshua’s son).
- The Levites sought out and the sons of the singers gathered for the dedication of the wall of Jerusalem
the text says, “At the dedication of the wall of Jerusalem, they sought the Levites out of all their places, to bring them to Jerusalem to keep the dedication with gladness, both with giving thanks and with singing, with cymbals, stringed instruments, and with harps. The sons of the singers gathered themselves together, both out of the plain around Jerusalem and from the villages of the Netophathites; also from Beth Gilgal and out of the fields of Geba and Azmaveth, for the singers had built themselves villages around Jerusalem.” The priests and the Levites purify themselves; and they purify the people, the gates, and the wall. The Korean Revised Version gives the seeking of 12:27 no subject (각처에서 레위 사람들을 찾아, the Levites were sought out of every place), where WEB reads “they sought”, and reads 노래하는 자들이 (the singers) where WEB reads “The sons of the singers” (12:28).
- The company of those who gave thanks that went on the right hand toward the dung gate
the speaker (“I”) brings the princes of Judah up on the wall, and appoints two great companies who gave thanks and went in procession; one goes on the right hand on the wall toward the dung gate. The text goes on, “and after them went Hoshaiah, with half of the princes of Judah, and Azariah, Ezra, and Meshullam, Judah, Benjamin, Shemaiah, Jeremiah, and some of the priests’ sons with trumpets: Zechariah the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Micaiah, the son of Zaccur, the son of Asaph; and his brothers, Shemaiah, Azarel, Milalai, Gilalai, Maai, Nethanel, Judah, and Hanani, with the musical instruments of David the man of God; and Ezra the scribe was before them. By the spring gate, and straight before them, they went up by the stairs of David’s city, at the ascent of the wall, above David’s house, even to the water gate eastward.” The Korean Revised Version reads 따르는 자는 (those who followed were) at 12:32; at 12:35 it counts the generations from Zechariah (요나단의 아들 스마야의 손자 … 아삽의 육대손 스가랴, Zechariah, Jonathan’s son, Shemaiah’s grandson, … Asaph’s descendant in the sixth generation); and it runs 12:36 into 12:37 as one sentence (학사 에스라가 앞서서 샘문으로 말미암아 전진하여, Ezra the scribe went before, and going forward by the spring gate), where WEB closes 12:36 at “was before them” and opens 12:37 with “they went up”.
- The other company of those who gave thanks, the great sacrifices of that day, and the joy of Jerusalem heard far away
the speaker (“I”) writes, “The other company of those who gave thanks went to meet them, and I after them, with the half of the people on the wall above the tower of the furnaces, even to the wide wall, and above the gate of Ephraim, and by the old gate, and by the fish gate, the tower of Hananel, and the tower of Hammeah, even to the sheep gate; and they stood still in the gate of the guard. So the two companies of those who gave thanks in God’s house stood, and I and the half of the rulers with me; and the priests, Eliakim, Maaseiah, Miniamin, Micaiah, Elioenai, Zechariah, and Hananiah, with trumpets; and Maaseiah, Shemaiah, Eleazar, Uzzi, Jehohanan, Malchijah, Elam, and Ezer. The singers sang loud, with Jezrahiah their overseer.” The text goes on, “They offered great sacrifices that day, and rejoiced, for God had made them rejoice with great joy; and the women and the children also rejoiced, so that the joy of Jerusalem was heard even far away.” The Korean Revised Version reads 성 넓은 곳 (the broad place of the wall) where WEB reads “the wide wall” (12:38), and 감옥 문에 그치매 (stopped at the prison gate), with no new subject, where WEB reads “they stood still in the gate of the guard” (12:39); at 12:40 it says that the two companies of those who gave thanks, the speaker, and half of the rulers stood in God’s house (감사 찬송하는 두 떼와 나와 민장의 절반은 하나님의 전에 섰고); at 12:42 it says that Maaseiah and the others with him were there together (함께 있으며); and at 12:43 it names those who offered the sacrifices (무리가, the multitude), where WEB reads “They”.
- The rooms for the treasures, and the portions given every day to the singers and the gatekeepers
the text says, “On that day, men were appointed over the rooms for the treasures, for the wave offerings, for the first fruits, and for the tithes, to gather into them according to the fields of the cities the portions appointed by the law for the priests and Levites; for Judah rejoiced for the priests and for the Levites who served. They performed the duty of their God and the duty of the purification, and so did the singers and the gatekeepers, according to the commandment of David and of Solomon his son. For in the days of David and Asaph of old there was a chief of the singers, and songs of praise and thanksgiving to God. All Israel in the days of Zerubbabel and in the days of Nehemiah gave the portions of the singers and the gatekeepers, as every day required; and they set apart that which was for the Levites; and the Levites set apart that which was for the sons of Aaron.” The Korean Revised Version gives the appointing of 12:44 no subject (그 날에 사람을 세워 곳간을 맡기고, on that day men were set and given charge of the storerooms), and reads 유다 사람이 (the men of Judah) where WEB reads “Judah”. Neither edition says who the chief of the singers of 12:46 was.
- The book of Moses read in the hearing of the people, and the mixed multitude separated from Israel
on that day they read in the book of Moses in the hearing of the people; “and it was found written in it that an Ammonite and a Moabite should not enter into the assembly of God forever, because they didn’t meet the children of Israel with bread and with water, but hired Balaam against them to curse them; however, our God turned the curse into a blessing.” When they had heard the law, they separated all the mixed multitude from Israel. The Korean Revised Version gives what is written in the book as the book’s own words (그 책에 기록하기를 … 복이 되게 하셨다 하였는지라, it was written in the book, “…”), where WEB reports it, and at 13:3 names those who heard and separated (백성이, the people), where WEB reads “they”.
- The room that Eliashib prepared for Tobiah, and Tobiah’s household stuff thrown out of it
the text says, “Now before this, Eliashib the priest, who was appointed over the rooms of the house of our God, being allied to Tobiah, had prepared for him a great room, where previously they laid the meal offerings, the frankincense, the vessels, and the tithes of the grain, the new wine, and the oil, which were given by commandment to the Levites, the singers, and the gatekeepers; and the wave offerings for the priests.” The speaker (“I”) writes, “But in all this, I was not at Jerusalem; for in the thirty-second year of Artaxerxes king of Babylon I went to the king; and after some days I asked leave of the king, and I came to Jerusalem, and understood the evil that Eliashib had done for Tobiah, in preparing him a room in the courts of God’s house. It grieved me severely. Therefore I threw all Tobiah’s household stuff out of the room. Then I commanded, and they cleansed the rooms. I brought into them the vessels of God’s house, with the meal offerings and the frankincense again.” The Korean Revised Version names Tobiah at 13:5 (도비야를 위하여, for Tobiah) where WEB reads “for him”; and at 13:9 it names no one who cleansed and speaks of one room (명하여 그 방을 정결케 하고, commanded and cleansed the room, carrying on the 내가 of 13:8), where WEB reads “Then I commanded, and they cleansed the rooms.”
- The portions of the Levites, and the treasurers over the treasuries
the speaker (“I”) perceives that the portions of the Levites had not been given them, so that the Levites and the singers, who did the work, had each fled to his field. The speaker contends with the rulers, and says, “Why is God’s house forsaken?” The speaker writes, “I gathered them together, and set them in their place.” Then all Judah brings the tithe of the grain, the new wine, and the oil to the treasuries. The speaker writes, “I made treasurers over the treasuries, Shelemiah the priest, and Zadok the scribe, and of the Levites, Pedaiah: and next to them was Hanan the son of Zaccur, the son of Mattaniah; for they were counted faithful, and their business was to distribute to their brothers.” The speaker then says, “Remember me, my God, concerning this, and don’t wipe out my good deeds that I have done for the house of my God, and for its observances.” At 13:11 the Korean Revised Version reads 곧 레위 사람을 불러 모아 다시 그 처소에 세웠더니, where WEB reads “I gathered them together, and set them in their place.”
- Those who brought burdens in and sold on the Sabbath, and the gates to be shut before the Sabbath
the speaker (“I”) writes, “In those days I saw some men treading wine presses on the Sabbath in Judah, bringing in sheaves, and loading donkeys with wine, grapes, figs, and all kinds of burdens which they brought into Jerusalem on the Sabbath day; and I testified against them in the day in which they sold food. Some men of Tyre also lived there, who brought in fish and all kinds of wares, and sold on the Sabbath to the children of Judah, and in Jerusalem.” The speaker contends with the nobles of Judah, and says to them, “What evil thing is this that you do, and profane the Sabbath day? Didn’t your fathers do this, and didn’t our God bring all this evil on us and on this city? Yet you bring more wrath on Israel by profaning the Sabbath.” The speaker writes, “It came to pass that when the gates of Jerusalem began to be dark before the Sabbath, I commanded that the doors should be shut, and commanded that they should not be opened until after the Sabbath. I set some of my servants over the gates, so that no burden should be brought in on the Sabbath day.” So the merchants and sellers of all kinds of wares camp outside of Jerusalem once or twice. The speaker testifies against them, and says to them, “Why do you stay around the wall? If you do so again, I will lay hands on you.” The text says, “From that time on, they didn’t come on the Sabbath.” The speaker writes, “I commanded the Levites that they should purify themselves, and that they should come and keep the gates, to sanctify the Sabbath day.” The speaker then says, “Remember me for this also, my God, and spare me according to the greatness of your loving kindness.” The Korean Revised Version names Jerusalem at 13:16 (예루살렘에 거하며, lived in Jerusalem) where WEB reads “lived there”; and it gives the commands of 13:19 and 13:22 in the words commanded (열지 말라, do not open; 거룩하게 하라, keep holy), where WEB reports them.
- The Jews who had married women of Ashdod, of Ammon, and of Moab
the speaker (“I”) writes, “In those days I also saw the Jews who had married women of Ashdod, of Ammon, and of Moab; and their children spoke half in the speech of Ashdod, and could not speak in the Jews’ language, but according to the language of each people. I contended with them, cursed them, struck certain of them, plucked off their hair, and made them swear by God, ‘You shall not give your daughters to their sons, nor take their daughters for your sons, or for yourselves. Didn’t Solomon king of Israel sin by these things? Yet among many nations there was no king like him, and he was loved by his God, and God made him king over all Israel. Nevertheless foreign women caused even him to sin. Shall we then listen to you to do all this great evil, to trespass against our God in marrying foreign women?’” The speaker writes, “One of the sons of Joiada, the son of Eliashib the high priest, was son-in-law to Sanballat the Horonite; therefore I chased him from me.” The speaker then says, “Remember them, my God, because they have defiled the priesthood and the covenant of the priesthood and of the Levites.” WEB runs one quotation from “You shall not give your daughters” at 13:25 to the end of 13:27; the Korean Revised Version closes the words they are to swear at the end of 13:25 (하나님을 가리켜 맹세하라 하고, swear by God, he said) and opens another speech at 13:26 (또 이르기를, and he said again), which runs to the end of 13:27. At 13:28 the Korean Revised Version reads 대제사장 엘리아십의 손자 요야다의 아들 하나가.
- The duties of the priests and the Levites, and the wood offering and the first fruits at appointed times
the speaker (“I”) writes, “Thus I cleansed them from all foreigners and appointed duties for the priests and for the Levites, everyone in his work; and for the wood offering, at appointed times, and for the first fruits.” The speaker then says, “Remember me, my God, for good.” The Korean Revised Version reads 나를 기억하사 복을 주옵소서 (remember me and bless me) at 13:31.
Esther
- King Ahasuerus makes a feast for all his princes and his servants in the third year of his reign
in the days of Ahasuerus, who reigned from India even to Ethiopia, over one hundred twenty-seven provinces, when the King Ahasuerus sat on the throne of his kingdom, which was in Susa the palace, in the third year of his reign he makes a feast for all his princes and his servants, “the army of Persia and Media, the nobles and princes of the provinces being before him.” He displays the riches of his glorious kingdom and the honor of his excellent majesty many days, even one hundred eighty days. WEB sets “this is Ahasuerus who reigned from India even to Ethiopia, over one hundred twenty-seven provinces” in parentheses and runs 1:1–3 as one sentence. The Korean Revised Version makes 1:1 a sentence of its own (이 일은 아하수에로왕 때에 된 것이니, this happened in the days of King Ahasuerus), reads 수산 궁에서 즉위하고 (took the throne in Susa the palace) at 1:2 and 바사와 메대의 장수 (the commanders of Persia and Media) at 1:3, and names the king (왕이) at 1:4, where WEB reads “He”.
- The king makes a seven day feast for all the people who were present in Susa the palace
when these days were fulfilled, the king makes a seven day feast for all the people who were present in Susa the palace, both great and small, in the court of the garden of the king’s palace. The text says, “There were hangings of white and blue material, fastened with cords of fine linen and purple to silver rings and marble pillars. The couches were of gold and silver, on a pavement of red, white, yellow, and black marble. They gave them drinks in golden vessels of various kinds, including royal wine in abundance, according to the bounty of the king. In accordance with the law, the drinking was not compulsory; for so the king had instructed all the officials of his house, that they should do according to every man’s pleasure.” The Korean Revised Version names three colors of hangings at 1:6 (백색, 녹색, 청색 휘장, white, green and blue hangings), where WEB names two; gives 1:7 no subject (금잔으로 마시게 하니, gave drink in golden cups), where WEB reads “They gave them drinks”; and reads 도성 수산 at 1:5, where WEB reads “Susa the palace”.
- Vashti the queen makes a feast for the women
the text says, “Also Vashti the queen made a feast for the women in the royal house which belonged to King Ahasuerus.” The Korean Revised Version reads 아하수에로 왕궁에서 (in the palace of Ahasuerus).
- The king commands the seven eunuchs to bring Vashti the queen, and the queen Vashti refuses to come
on the seventh day, when the heart of the king was merry with wine, he commands Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcass, the seven eunuchs who served in the presence of Ahasuerus the king, to bring Vashti the queen before the king wearing the royal crown, to show the people and the princes her beauty; “for she was beautiful.” But the queen Vashti refuses to come at the king’s commandment by the eunuchs. “Therefore the king was very angry, and his anger burned in him.” The Korean Revised Version reads 어전 내시 (the eunuchs of the king’s presence) at 1:10 and does not name Ahasuerus there, and gives the command in the king’s words (왕후 와스디를 청하여 … 왕의 앞으로 나아오게 하여 그 아리따움을 뭇 백성과 방백들에게 보이게 하라, bring Vashti the queen before the king and show her beauty to the peoples and the princes).
- The king asks the wise men who knew the times what shall be done to Queen Vashti according to law
then the king says to the wise men, who knew the times, “What shall we do to Queen Vashti according to law, because she has not done the bidding of the King Ahasuerus by the eunuchs?” Between his words to the wise men and his question, both editions set in brackets “for it was the king’s custom to consult those who knew law and judgment; and next to him were Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven princes of Persia and Media, who saw the king’s face, and sat first in the kingdom”. The Korean Revised Version reads 사례를 아는 박사들에게 묻되 (asked the wise men who knew the customs) at 1:13, gives the seven names after 바사와 메대의 일곱 방백 곧 (the seven princes of Persia and Media, namely) at 1:14, and asks the question without “we” (규례대로 하면 어떻게 처치할꼬, according to law, how shall she be dealt with?).
- Memucan answers before the king and the princes and counsels a royal commandment concerning Vashti
Memucan answers before the king and the princes, “Vashti the queen has not done wrong to just the king, but also to all the princes, and to all the people who are in all the provinces of the King Ahasuerus. For this deed of the queen will become known to all women, causing them to show contempt for their husbands when it is reported, ‘King Ahasuerus commanded Vashti the queen to be brought in before him, but she didn’t come.’ Today, the princesses of Persia and Media who have heard of the queen’s deed will tell all the king’s princes. This will cause much contempt and wrath. If it pleases the king, let a royal commandment go from him, and let it be written among the laws of the Persians and the Medes, so that it cannot be altered, that Vashti may never again come before King Ahasuerus; and let the king give her royal estate to another who is better than she. When the king’s decree which he shall make is published throughout all his kingdom for it is great, all the wives will give their husbands honor, both great and small.” WEB sets “for it is great” in parentheses. The Korean Revised Version reports the saying of 1:17 without a quotation (아하수에로왕이 명하여 왕후 와스디를 청하여도 오지 아니하였다 하는 왕후의 행위의 소문, the report of the queen’s deed, that King Ahasuerus commanded and called Vashti the queen and she did not come), reads 바사와 메대의 법률 (the laws of Persia and Media) at 1:19, and reads 왕 앞에 (before the king) there, where WEB names King Ahasuerus.
- The king does according to the word of Memucan and sends letters into all the king’s provinces
this advice pleases the king and the princes, and the king does according to the word of Memucan; he sends letters into all the king’s provinces, into every province according to its writing, and to every people in their language, “that every man should rule his own house, speaking in the language of his own people.” The Korean Revised Version gives 1:22 no subject of its own, going on from 1:21 (왕이 므무간의 말대로 행하여, the king did according to the word of Memucan), and gives the decree as a command (조서를 내려 이르기를 남편으로 그 집을 주관하게 하고 자기 민족의 방언대로 말하게 하라 하였더라, sent down a decree, saying, Let the husband rule his house and speak according to the language of his own people).
- The king’s servants counsel that beautiful young virgins be sought for the king
after these things, when the wrath of King Ahasuerus was pacified, he remembers Vashti, and what she had done, and what was decreed against her. Then the king’s servants who served him say, “Let beautiful young virgins be sought for the king. Let the king appoint officers in all the provinces of his kingdom, that they may gather together all the beautiful young virgins to the citadel of Susa, to the women’s house, to the custody of Hegai the king’s eunuch, keeper of the women. Let cosmetics be given them; and let the maiden who pleases the king be queen instead of Vashti.” “The thing pleased the king, and he did so.” The Korean Revised Version gives 2:1 no subject for the remembering (와스디와 그의 행한 일과 그에 대하여 내린 조서를 생각하거늘, remembered Vashti and what she had done and the decree made against her), where WEB reads “he remembered”.
- Mordecai, a Jew in the citadel of Susa, brings up Hadassah, that is, Esther, his uncle’s daughter
“There was a certain Jew in the citadel of Susa whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite, who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.” Mordecai (WEB “He” at 2:7) brings up Hadassah, that is, Esther, his uncle’s daughter; “for she had neither father nor mother. The maiden was fair and beautiful; and when her father and mother were dead, Mordecai took her for his own daughter.” The Korean Revised Version makes Mordecai the Benjamite (저는 베냐민 자손이니, he was of the children of Benjamin), gives the line from Kish down (기스의 증손이요 시므이의 손자요 야일의 아들이라, the great-grandson of Kish, the grandson of Shimei, the son of Jair), names Mordecai as the one carried away (모르드개도 함께 사로잡혔더라, Mordecai too was carried away), and reads 자기 딸 같이 양육하더라 (brought her up like his own daughter), where WEB reads “took her for his own daughter”.
- Esther is taken into the king’s house, to the custody of Hegai, keeper of the women
when the king’s commandment and his decree was heard, and when many maidens were gathered together to the citadel of Susa, to the custody of Hegai, Esther is taken into the king’s house, to the custody of Hegai, keeper of the women. “The maiden pleased him, and she obtained kindness from him. He quickly gave her cosmetics and her portions of food, and the seven choice maidens who were to be given her out of the king’s house. He moved her and her maidens to the best place in the women’s house.” Esther had not made known her people nor her relatives, because Mordecai had instructed her that she should not make it known. Mordecai walks every day in front of the court of the women’s house, to find out how Esther was doing, and what would become of her. The Korean Revised Version names Hegai and Esther at 2:9 (헤개가 이 처녀를 기뻐하여, Hegai was pleased with the maiden; 에스더와 그 궁녀들을, Esther and her maidens), where WEB reads “him”, “He” and “her”, and gives Mordecai’s charge in his words (모르드개가 명하여 고하지 말라 하였음이라, Mordecai had commanded, Do not tell).
- Each young woman goes in to the king in her turn after her purification for twelve months
each young woman’s turn comes to go in to King Ahasuerus after her purification for twelve months, “for so were the days of their purification accomplished, six months with oil of myrrh, and six months with sweet fragrances and with preparations for beautifying women.” The text says, “The young woman then came to the king like this: whatever she desired was given her to go with her out of the women’s house to the king’s house. In the evening she went, and on the next day she returned into the second women’s house, to the custody of Shaashgaz, the king’s eunuch, who kept the concubines. She came in to the king no more, unless the king delighted in her, and she was called by name.” WEB sets the days of the purification in parentheses. The Korean Revised Version reads 아침에는 (in the morning) at 2:14, where WEB reads “on the next day”.
- The king sets the royal crown on Esther’s head and makes her queen instead of Vashti
when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, came to go in to the king, she required nothing but what Hegai the king’s eunuch, the keeper of the women, advised; and Esther obtains favor in the sight of all those who looked at her. Esther is taken to King Ahasuerus into his royal house in the tenth month, which is the month Tebeth, in the seventh year of his reign. The king loves Esther more than all the women, and she obtains favor and kindness in his sight more than all the virgins; so that he sets the royal crown on her head, and makes her queen instead of Vashti. Then the king makes a great feast for all his princes and his servants, even Esther’s feast; “and he proclaimed a holiday in the provinces, and gave gifts according to the king’s bounty.” The Korean Revised Version reads 자기의 딸 같이 양육하는 (whom he brought up like his own daughter) at 2:15, puts the date first at 2:16 and names the king in it (아하수에로왕의 칠년 시월 곧 데벳월에), and at 2:18 reads 각 도의 세금을 면제하고 (remitted the taxes of the provinces), where WEB reads “he proclaimed a holiday in the provinces”.
- Mordecai sits in the king’s gate, and Esther does not make known her relatives nor her people
when the virgins were gathered together the second time, Mordecai was sitting in the king’s gate. Esther had not yet made known her relatives nor her people, as Mordecai had commanded her; “for Esther obeyed Mordecai, like she did when she was brought up by him.” The Korean Revised Version reads 저가 (she) at 2:20, where WEB names Esther a second time.
- Bigthan and Teresh, the king’s eunuchs who were doorkeepers, seek to lay hands on the King Ahasuerus and are both hanged on a gallows
in those days, while Mordecai was sitting in the king’s gate, two of the king’s eunuchs, Bigthan and Teresh, who were doorkeepers, were angry, and sought to lay hands on the King Ahasuerus. This thing became known to Mordecai, who informed Esther the queen; and Esther informs the king in Mordecai’s name. “When this matter was investigated, and it was found to be so, they were both hanged on a gallows; and it was written in the book of the chronicles in the king’s presence.” The Korean Revised Version gives 2:23 no subject (사실하여 실정을 얻었으므로 두 사람을 나무에 달고, examined it and found it so, and hanged the two on a tree), where WEB reads it in the passive, and reads 나무 (tree) where WEB reads “gallows”; at 2:22 it reads 모르드개가 알고 (Mordecai knew it).
- King Ahasuerus promotes Haman, and Mordecai doesn’t bow down or pay him homage
after these things King Ahasuerus promotes Haman the son of Hammedatha the Agagite, and advances him, and sets his seat above all the princes who were with him. All the king’s servants who were in the king’s gate bow down and pay homage to Haman, for the king had so commanded concerning him; but Mordecai doesn’t bow down or pay him homage. Then the king’s servants who were in the king’s gate say to Mordecai, “Why do you disobey the king’s commandment?” When they speak daily to him, and he doesn’t listen to them, they tell Haman, to see whether Mordecai’s reason would stand; “for he had told them that he was a Jew.” When Haman sees that Mordecai doesn’t bow down nor pay him homage, Haman is full of wrath. The text says, “But he scorned the thought of laying hands on Mordecai alone, for they had made known to him Mordecai’s people. Therefore Haman sought to destroy all the Jews who were throughout the whole kingdom of Ahasuerus, even Mordecai’s people.” The Korean Revised Version names Mordecai twice at 3:4 (모르드개가 듣지 아니하고 자기는 유다인임을 고하였더니, Mordecai did not listen and told them that he was a Jew), where WEB reads “he”, and at 3:6 tells first that they told Haman of Mordecai’s people, and names Haman (하만이 모르드개만 죽이는 것이 경하다 하고, Haman thought it a light thing to kill Mordecai alone), where WEB opens with “he”.
- Pur, that is, the lot, is cast before Haman
the text says, “In the first month, which is the month Nisan, in the twelfth year of King Ahasuerus, they cast Pur, that is, the lot, before Haman from day to day, and from month to month, and chose the twelfth month, which is the month Adar.” The Korean Revised Version puts the year before the month, reads 무리가 (the multitude) where WEB reads “they”, and 얻은지라 (obtained) where WEB reads “chose”.
- Haman asks King Ahasuerus that a certain people be destroyed, and the king gives him his ring
Haman says to King Ahasuerus, “There is a certain people scattered abroad and dispersed among the peoples in all the provinces of your kingdom, and their laws are different from other people’s. They don’t keep the king’s laws. Therefore it is not for the king’s profit to allow them to remain. If it pleases the king, let it be written that they be destroyed; and I will pay ten thousand talents of silver into the hands of those who are in charge of the king’s business, to bring it into the king’s treasuries.” The king takes his ring from his hand, and gives it to Haman the son of Hammedatha the Agagite, the Jews’ enemy. The king says to Haman, “The silver is given to you, the people also, to do with them as it seems good to you.” The Korean Revised Version gives 3:11 no subject and no one spoken to (이르되, said), going on from 3:10 (왕이 반지를 손에서 빼어 … 하만에게 주며, the king took off his ring … and gave it to Haman), and reads 조서를 내려 저희를 진멸하소서 (send down a decree and destroy them) at 3:9.
- All that Haman commanded is written in the name of King Ahasuerus and sealed with the king’s ring
then the king’s scribes are called in on the first month, on the thirteenth day of the month; and all that Haman commanded is written to the king’s local governors, and to the governors who were over every province, and to the princes of every people, to every province according to its writing, and to every people in their language. It is written in the name of King Ahasuerus, and it is sealed with the king’s ring. Letters are sent by couriers into all the king’s provinces, “to destroy, to kill, and to cause to perish, all Jews, both young and old, little children and women, in one day, even on the thirteenth day of the twelfth month, which is the month Adar, and to plunder their possessions.” A copy of the letter, that the decree should be given out in every province, is published to all the peoples, that they should be ready against that day. The couriers go out in haste by the king’s commandment, and the decree is given out in the citadel of Susa. “The king and Haman sat down to drink; but the city of Susa was perplexed.” The Korean Revised Version makes the king’s scribes the writers (왕의 서기관이 소집되어 하만의 명을 따라 … 아하수에로왕의 이름으로 조서를 쓰되, the king’s scribes were gathered and, following Haman’s command, wrote a decree in the name of King Ahasuerus), gives the decree as commands (… 그 재산을 탈취하라 하였고 … 그 날을 위하여 준비하게 하라 하였더라, … take their goods as spoil; … make ready for that day), and reads 수산성 (the city of Susa) at 3:15.
- Mordecai tears his clothes, puts on sackcloth with ashes, and wails loudly and bitterly in the middle of the city
now when Mordecai found out all that was done, Mordecai tears his clothes and puts on sackcloth with ashes, and goes out into the middle of the city, and wails loudly and bitterly. He comes even before the king’s gate, “for no one is allowed inside the king’s gate clothed with sackcloth.” In every province, wherever the king’s commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes. The Korean Revised Version names Mordecai once at 4:1 and gives 4:2 no subject of its own, where WEB reads “He came”, and at 4:3 reads 유다인이 크게 애통하여 금식하며 곡읍하며 부르짖고 (the Jews mourned greatly, fasting, weeping and crying out).
- Esther calls for Hathach and commands him to go to Mordecai, to find out what this was
Esther’s maidens and her eunuchs come and tell her this, and the queen is exceedingly grieved. She sends clothing to Mordecai, to replace his sackcloth, but he doesn’t receive it. Then Esther calls for Hathach, one of the king’s eunuchs, whom he had appointed to attend her, and commands him to go to Mordecai, to find out what this was, and why it was. So Hathach goes out to Mordecai, to the city square which was before the king’s gate. Mordecai tells him of all that had happened to him, and the exact sum of the money that Haman had promised to pay to the king’s treasuries for the destruction of the Jews. “He also gave him the copy of the writing of the decree that was given out in Susa to destroy them, to show it to Esther, and to declare it to her, and to urge her to go in to the king to make supplication to him, and to make request before him for her people.” Hathach comes and tells Esther the words of Mordecai. The Korean Revised Version names Hathach at 4:7 and 4:8 (하닥에게, to Hathach), where WEB reads “him” and “He also gave him”; reads 왕의 명으로 자기에게 근시하는 내시 하닥 (the eunuch Hathach, who attended her by the king’s command) at 4:5; gives Esther’s command in her words (이것이 무슨 일이며 무슨 연고인가 알아 보라, find out what this is and for what cause); and reads 수산궁 (Susa the palace) at 4:8.
- Esther sends word to Mordecai of the one law for whoever comes to the king without being called
then Esther speaks to Hathach, and gives him a message to Mordecai: “All the king’s servants and the people of the king’s provinces know that whoever, whether man or woman, comes to the king into the inner court without being called, there is one law for him, that he be put to death, except those to whom the king might hold out the golden scepter, that he may live. I have not been called to come in to the king these thirty days.” “They told Esther’s words to Mordecai.” The Korean Revised Version gives the message as Esther’s words to Hathach (너는 모르드개에게 고하기를 … 하라, tell Mordecai …), and reads 그가 (he, one man) at 4:12, where WEB reads “They”.
- Mordecai answers Esther not to think that she will escape in the king’s house any more than all the Jews
the text says, “Then Mordecai asked them to return this answer to Esther:” and the answer is, “Don’t think to yourself that you will escape in the king’s house any more than all the Jews. For if you remain silent now, then relief and deliverance will come to the Jews from another place, but you and your father’s house will perish. Who knows if you haven’t come to the kingdom for such a time as this?” The Korean Revised Version reads 그를 시켜 (by him, one man) where WEB reads “asked them”, and 네가 왕후의 위를 얻은 것이 (that you have obtained the queen’s position) where WEB reads “if you haven’t come to the kingdom”.
- Esther answers Mordecai to gather all the Jews who are present in Susa and fast for her
the text says, “Then Esther asked them to answer Mordecai,” and the answer is, “Go, gather together all the Jews who are present in Susa, and fast for me, and neither eat nor drink three days, night or day. I and my maidens will also fast the same way. Then I will go in to the king, which is against the law; and if I perish, I perish.” So Mordecai goes his way, and does according to all that Esther had commanded him. The Korean Revised Version reads 에스더가 명하여 모르드개에게 회답하되 (Esther commanded and answered Mordecai), naming no one who carried the answer, and 규례를 어기고 왕에게 나아가리니 (I will break the law and go in to the king).
- The king holds out the golden scepter to Esther the queen standing in the court, and Esther asks the king and Haman to her banquet
on the third day, Esther puts on her royal clothing and stands in the inner court of the king’s house, next to the king’s house. The king sits on his royal throne in the royal house, next to the entrance of the house. When the king sees Esther the queen standing in the court, she obtains favor in his sight; and the king holds out to Esther the golden scepter that was in his hand. So Esther comes near and touches the top of the scepter. The king asks her, “What would you like, queen Esther? What is your request? It shall be given you even to the half of the kingdom.” Esther says, “If it seems good to the king, let the king and Haman come today to the banquet that I have prepared for him.” The king says, “Bring Haman quickly, so that it may be done as Esther has said.” So the king and Haman come to the banquet that Esther had prepared. The Korean Revised Version does not name the one who sees at 5:2 (it runs on from 5:1, where the king sits on his throne), names Esther twice there, and reads 심히 사랑스러우므로 (because she was very lovely) where WEB reads “she obtained favor in his sight”; at 5:4 it tells first that Esther has prepared a banquet for the king today, and then says 왕이 선히 여기시거든 (if it seems good to the king).
- At the banquet of wine the king asks Esther’s petition, and Esther asks that the king and Haman come to the banquet that she will prepare
the king says to Esther at the banquet of wine, “What is your petition? It shall be granted you. What is your request? Even to the half of the kingdom it shall be performed.” Then Esther answers and says, “My petition and my request is this. If I have found favor in the sight of the king, and if it pleases the king to grant my petition and to perform my request, let the king and Haman come to the banquet that I will prepare for them, and I will do tomorrow as the king has said.” At 5:8 the Korean Revised Version reads 또 나아오소서 (come again), where WEB reads “let the king and Haman come”.
- Haman is filled with wrath against Mordecai in the king’s gate, and, pleased with the words of Zeresh his wife and all his friends, has the gallows made
Haman goes out that day joyful and glad of heart, but when Haman sees Mordecai in the king’s gate, that he doesn’t stand up nor move for him, he is filled with wrath against Mordecai. Nevertheless Haman restrains himself and goes home. There, he sends and calls for his friends and Zeresh his wife. Haman recounts to them the glory of his riches, the multitude of his children, all the things in which the king had promoted him, and how he had advanced him above the princes and servants of the king. Haman also says, “Yes, Esther the queen let no man come in with the king to the banquet that she had prepared but myself; and tomorrow I am also invited by her together with the king. Yet all this avails me nothing, so long as I see Mordecai the Jew sitting at the king’s gate.” Then Zeresh his wife and all his friends say to him, “Let a gallows be made fifty cubits high, and in the morning speak to the king about hanging Mordecai on it. Then go in merrily with the king to the banquet.” This pleases Haman, so he has the gallows made. The Korean Revised Version gives 5:10–12 no subject of its own, running on from Haman at 5:9, where WEB names Haman three times; it reads 나무 (a tree) where WEB reads “gallows”, and 내일 (tomorrow) where WEB reads “in the morning” (5:14).
- The king cannot sleep, has the book of records of the chronicles read, and asks what honor has been given to Mordecai
on that night, the king can’t sleep. He commands the book of records of the chronicles to be brought, and they are read to the king. The text says, “It was found written that Mordecai had told of Bigthana and Teresh, two of the king’s eunuchs, who were doorkeepers, who had tried to lay hands on the King Ahasuerus.” The king says, “What honor and dignity has been given to Mordecai for this?” Then the king’s servants who attended him say, “Nothing has been done for him.” The Korean Revised Version has the king command the book to be brought and read before him (자기 앞에서 읽히더니), and calls those who answer 시신 (the attendants).
- The king asks Haman what shall be done to the man whom the king delights to honor, and Haman speaks of the royal clothing, the horse, and a royal crown
the king says, “Who is in the court?” Now Haman had come into the outer court of the king’s house, to speak to the king about hanging Mordecai on the gallows that he had prepared for him. The king’s servants say to him, “Behold, Haman stands in the court.” The king says, “Let him come in.” So Haman comes in. The king says to him, “What shall be done to the man whom the king delights to honor?” Now Haman says in his heart, “Who would the king delight to honor more than myself?” Haman says to the king, “For the man whom the king delights to honor, let royal clothing be brought which the king uses to wear, and the horse that the king rides on, and on the head of which a royal crown is set. Let the clothing and the horse be delivered to the hand of one of the king’s most noble princes, that they may array the man whom the king delights to honor with them, and have him ride on horseback through the city square, and proclaim before him, ‘Thus it shall be done to the man whom the king delights to honor!’” The Korean Revised Version gives 6:7 no subject of its own, running on from Haman at 6:6; and at 6:8, where WEB reads “and on the head of which a royal crown is set” after “the horse that the king rides on”, it reads 머리에 쓰시는 왕관을 취하고 (take the royal crown worn on the head), with the honorific 쓰시는.
- Haman arrays Mordecai, has him ride through the city square, and proclaims before him
then the king says to Haman, “Hurry and take the clothing and the horse, as you have said, and do this for Mordecai the Jew, who sits at the king’s gate. Let nothing fail of all that you have spoken.” Then Haman takes the clothing and the horse, arrays Mordecai, has him ride through the city square, and proclaims before him, “Thus it shall be done to the man whom the king delights to honor!”
- Mordecai comes back to the king’s gate, and Haman hurries home mourning and recounts everything to Zeresh his wife and all his friends
Mordecai comes back to the king’s gate, but Haman hurries to his house, mourning and having his head covered. Haman recounts to Zeresh his wife and all his friends everything that had happened to him. Then his wise men and Zeresh his wife say to him, “If Mordecai, before whom you have begun to fall, is of Jewish descent, you will not prevail against him, but you will surely fall before him.” While they are yet talking with him, the king’s eunuchs come, and hurry to bring Haman to the banquet that Esther had prepared. The Korean Revised Version does not name the one who recounts at 6:13, running on from Haman at 6:12, and reads 그 중 지혜로운 자 (the wise among them) where WEB reads “his wise men”.
- At the banquet on the second day Esther the queen asks for her life and her people, and names this wicked Haman as the adversary and the enemy
the king and Haman come to banquet with Esther the queen. The king says again to Esther on the second day at the banquet of wine, “What is your petition, queen Esther? It shall be granted you. What is your request? Even to the half of the kingdom it shall be performed.” Then Esther the queen answers, “If I have found favor in your sight, O king, and if it pleases the king, let my life be given me at my petition, and my people at my request. For we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for male and female slaves, I would have held my peace, although the adversary could not have compensated for the king’s loss.” Then King Ahasuerus says to Esther the queen, “Who is he, and where is he who dared presume in his heart to do so?” Esther says, “An adversary and an enemy, even this wicked Haman!” Then Haman is afraid before the king and the queen. The Korean Revised Version reads 나와 내 민족이 팔려서 죽임과 도륙함과 진멸함을 당하게 되었나이다 at 7:4, where WEB reads “For we are sold, I and my people, to be destroyed, to be slain, and to perish.”
- Harbonah tells of the gallows standing at Haman’s house, and Haman is hanged on the gallows he had prepared for Mordecai
the king arises in his wrath from the banquet of wine and goes into the palace garden. Haman stands up to make request for his life to Esther the queen, “for he saw that there was evil determined against him by the king.” Then the king returns out of the palace garden into the place of the banquet of wine; and Haman had fallen on the couch where Esther was. Then the king says, “Will he even assault the queen in front of me in the house?” As the word goes out of the king’s mouth, they cover Haman’s face. Then Harbonah, one of the eunuchs who were with the king, says, “Behold, the gallows fifty cubits high, which Haman has made for Mordecai, who spoke good for the king, is standing at Haman’s house.” The king says, “Hang him on it!” So they hang Haman on the gallows that he had prepared for Mordecai. Then the king’s wrath is pacified. The Korean Revised Version writes the eunuch’s name 하르보나, names Haman in the king’s word (하만을 그 나무에 달라, hang Haman on the tree), and gives the hanging no subject (모르드개를 달고자 한 나무에 하만을 다니).
- King Ahasuerus gives the house of Haman to Esther the queen, and the king gives Mordecai the ring he had taken from Haman
on that day, King Ahasuerus gives the house of Haman, the Jews’ enemy, to Esther the queen. Mordecai comes before the king; for Esther had told what he was to her. The king takes off his ring, which he had taken from Haman, and gives it to Mordecai. Esther sets Mordecai over the house of Haman. The Korean Revised Version tells first that Esther told the king how Mordecai was related to her (에스더가 모르드개는 자기에게 어떻게 관계됨을 왕께 고한고로), and then that Mordecai came before the king.
- Esther falls down at the king’s feet and begs him with tears to put away the mischief of Haman the Agagite, and asks that the letters he devised be reversed
Esther speaks yet again before the king, and falls down at his feet and begs him with tears to put away the mischief of Haman the Agagite, and his plan that he had planned against the Jews. Then the king holds out to Esther the golden scepter. So Esther arises, and stands before the king. She says, “If it pleases the king, and if I have found favor in his sight, and the thing seems right to the king, and I am pleasing in his eyes, let it be written to reverse the letters devised by Haman, the son of Hammedatha the Agagite, which he wrote to destroy the Jews who are in all the king’s provinces. For how can I endure to see the evil that would come to my people? How can I endure to see the destruction of my relatives?” The Korean Revised Version reads 왕의 발아래 (at the king’s feet) where WEB reads “at his feet” (8:3), and gives 8:5 no subject of its own, running on from Esther at 8:4.
- King Ahasuerus tells Esther the queen and Mordecai the Jew to write to the Jews as it pleases them, in the king’s name
then King Ahasuerus says to Esther the queen and to Mordecai the Jew, “See, I have given Esther the house of Haman, and they have hanged him on the gallows because he laid his hand on the Jews. Write also to the Jews as it pleases you, in the king’s name, and seal it with the king’s ring; for the writing which is written in the king’s name, and sealed with the king’s ring, may not be reversed by any man.” The Korean Revised Version tells first that Haman was hanged on the tree (하만이 유다인을 살해하려 하므로 나무에 달렸고), naming him and no one who hanged him, and then that the king gave his house to Esther.
- The king’s scribes are called and it is written according to all that Mordecai commanded, and the couriers ride out on royal horses
then the king’s scribes are called at that time, in the third month, which is the month Sivan, on the twenty-third day of the month; and it is written according to all that Mordecai commanded to the Jews, and to the local governors, and the governors and princes of the provinces which are from India to Ethiopia, one hundred twenty-seven provinces, to every province according to its writing, and to every people in their language, and to the Jews in their writing, and in their language. The text says, “He wrote in the name of King Ahasuerus, and sealed it with the king’s ring, and sent letters by courier on horseback, riding on royal horses that were bred from swift steeds.” In those letters, the king grants the Jews who were in every city to gather themselves together and to defend their lives—“to destroy, to kill, and to cause to perish all the power of the people and province that would assault them, their little ones and women, and to plunder their possessions, on one day in all the provinces of King Ahasuerus, on the thirteenth day of the twelfth month, which is the month Adar.” A copy of the letter, that the decree should be given out in every province, is published to all the peoples, that the Jews should be ready for that day to avenge themselves on their enemies. So the couriers who rode on royal horses go out, hastened and pressed on by the king’s commandment. The decree is given out in the citadel of Susa. The Korean Revised Version gives 8:10 no subject (아하수에로왕의 명의로 쓰고, written in the name of King Ahasuerus), and at 8:11 reads 저희를 치려하는 자와 그 처자 where WEB reads “that would assault them, their little ones and women”; at 8:9 it gives the date before the calling of the scribes and names the month first (시완월 곧 삼월, Sivan, that is, the third month), and at 8:12 it names the month Adar before the number (아달월 곧 십이월).
- Mordecai goes out of the presence of the king in royal clothing, and the city of Susa shouts and is glad
Mordecai goes out of the presence of the king in royal clothing of blue and white, and with a great crown of gold, and with a robe of fine linen and purple; and the city of Susa shouts and is glad. The Jews have light, gladness, joy, and honor. In every province and in every city, wherever the king’s commandment and his decree came, the Jews have gladness, joy, a feast and a holiday. Many from among the peoples of the land become Jews, for the fear of the Jews had fallen on them. The Korean Revised Version reads 영광 (glory) where WEB reads “light” (8:16), and 수산성 where WEB reads “the city of Susa”.
- On the thirteenth day of Adar the Jews gather themselves together and strike their enemies, and the princes of the provinces help the Jews for fear of Mordecai
in the twelfth month, which is the month Adar, on the thirteenth day of the month, “when the king’s commandment and his decree came near to be put in execution, on the day that the enemies of the Jews hoped to conquer them, but it turned out that the opposite happened, that the Jews conquered those who hated them”, the Jews gather themselves together in their cities throughout all the provinces of the King Ahasuerus, to lay hands on those who wanted to harm them. No one can withstand them, because the fear of them had fallen on all the people. All the princes of the provinces, the local governors, the governors, and those who did the king’s business help the Jews, because the fear of Mordecai had fallen on them. For Mordecai was great in the king’s house, and his fame went out throughout all the provinces, for the man Mordecai grew greater and greater. The Jews strike all their enemies with the stroke of the sword, and with slaughter and destruction, and do what they want to those who hated them. WEB sets “but it turned out that the opposite happened, that the Jews conquered those who hated them” in parentheses (9:1); the Korean Revised Version names the month Adar first (아달월 곧 십이월), and at 9:4 tells first that Mordecai grew greater and greater and then that his fame went out.
- In the citadel of Susa the Jews kill five hundred men, and they kill the ten sons of Haman
in the citadel of Susa, the Jews kill and destroy five hundred men. They kill Parshandatha, Dalphon, Aspatha, Poratha, Adalia, Aridatha, Parmashta, Arisai, Aridai, and Vaizatha, the ten sons of Haman the son of Hammedatha, the Jews’ enemy, but they don’t lay their hand on the plunder. WEB tells the killing of the ten at 9:7 (“They killed Parshandatha, …”); the Korean Revised Version names them after 또 (and also) and puts the verb at 9:10 (죽였으나), and calls them 함므다다의 손자요 유다인의 대적 하만의 열 아들, the ten sons of Haman the Jews’ enemy, grandsons of Hammedatha.
- The king commands it and a decree is given out in Susa, and the Jews who were in Susa kill three hundred men on the fourteenth day of Adar
on that day, the number of those who were slain in the citadel of Susa is brought before the king. The king says to Esther the queen, “The Jews have slain and destroyed five hundred men in the citadel of Susa, including the ten sons of Haman; what then have they done in the rest of the king’s provinces! Now what is your petition? It shall be granted you. What is your further request? It shall be done.” Then Esther says, “If it pleases the king, let it be granted to the Jews who are in Susa to do tomorrow also according to today’s decree, and let Haman’s ten sons be hanged on the gallows.” The king commands this to be done. A decree is given out in Susa; and they hang Haman’s ten sons. The Jews who were in Susa gather themselves together on the fourteenth day also of the month Adar, and kill three hundred men in Susa; but they don’t lay their hand on the plunder. Where WEB’s king says “including the ten sons of Haman” (9:12), the Korean Revised Version reads 오백인을 죽이고 멸하고 또 하만의 열 아들을 죽였으니 (killed and destroyed five hundred, and also killed the ten sons of Haman); at 9:13 and 9:14 it speaks of 하만의 열 아들의 시체, and it has the king allow it to be done (그대로 행하기를 허락하고).
- The other Jews in the king’s provinces kill seventy-five thousand of those who hated them, and rest and make it a day of feasting and gladness
the other Jews who were in the king’s provinces gather themselves together, defend their lives, have rest from their enemies, and kill seventy-five thousand of those who hated them; but they don’t lay their hand on the plunder. This was done on the thirteenth day of the month Adar; and on the fourteenth day of that month they rest and make it a day of feasting and gladness. But the Jews who were in Susa assemble together on the thirteenth and on the fourteenth days of the month; and on the fifteenth day of that month, they rest, and make it a day of feasting and gladness. The text says, “Therefore the Jews of the villages, who live in the unwalled towns, make the fourteenth day of the month Adar a day of gladness and feasting, a holiday, and a day of sending presents of food to one another.” The Korean Revised Version reads 대적들에게서 벗어나며 (got free of their enemies) where WEB reads “had rest from their enemies” (9:16), and tells 9:19 as past (서로 예물을 주더라, they gave gifts to one another).
- Mordecai writes these things and sends letters to all the Jews, to keep the fourteenth and fifteenth days of the month Adar yearly
Mordecai writes these things, and sends letters to all the Jews who were in all the provinces of the King Ahasuerus, both near and far, “to enjoin them that they should keep the fourteenth and fifteenth days of the month Adar yearly, as the days in which the Jews had rest from their enemies, and the month which was turned to them from sorrow to gladness, and from mourning into a holiday; that they should make them days of feasting and gladness, and of sending presents of food to one another, and gifts to the needy.” The Korean Revised Version gives the letter as commands (한 규례를 세워 해마다 아달월 십 사일과 십 오일을 지키라 … 가난한 자를 구제하라), where WEB reports them.
- The Jews accept the custom as Mordecai had written to them, and they call these days Purim, from the word Pur
the Jews accept the custom that they had begun, as Mordecai had written to them, “because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had plotted against the Jews to destroy them, and had cast ‘Pur’, that is the lot, to consume them and to destroy them; but when this became known to the king, he commanded by letters that his wicked plan, which he had planned against the Jews, should return on his own head, and that he and his sons should be hanged on the gallows.” Therefore they call these days “Purim”, from the word “Pur.” Therefore because of all the words of this letter, and of that which they had seen concerning this matter, and that which had come to them, the Jews establish and impose on themselves, on their descendants, and on all those who joined themselves to them, so that it should not fail that they would keep these two days according to what was written and according to its appointed time every year; and that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor their memory perish from their offspring. At 9:25, where WEB reads “when this became known to the king”, the Korean Revised Version reads 에스더가 왕의 앞에 나아감을 인하여; it has 유다인 (the Jews) at 9:26 where WEB has “the Jews” at 9:27, and gives the provinces, cities, families and generations of 9:28 in another order.
- Esther the queen, the daughter of Abihail, and Mordecai the Jew write with all authority to confirm the second letter of Purim
then Esther the queen, the daughter of Abihail, and Mordecai the Jew write with all authority to confirm this second letter of Purim. The text says, “He sent letters to all the Jews in the hundred twenty-seven provinces of the kingdom of Ahasuerus with words of peace and truth, to confirm these days of Purim in their appointed times, as Mordecai the Jew and Esther the queen had decreed, and as they had imposed upon themselves and their descendants in the matter of the fastings and their mourning.” The commandment of Esther confirms these matters of Purim; and it was written in the book. The Korean Revised Version gives 9:30 no subject of its own, running on from 9:29, and at 9:31 reads 유다인이 금식하며 부르짖은 것을 인하여 (because the Jews fasted and cried), where WEB reads “in the matter of the fastings and their mourning”.
- King Ahasuerus lays a tribute, and Mordecai the Jew is next to King Ahasuerus
King Ahasuerus lays a tribute on the land and on the islands of the sea. The text asks, “Aren’t all the acts of his power and of his might, and the full account of the greatness of Mordecai, to which the king advanced him, written in the book of the chronicles of the kings of Media and Persia?” For Mordecai the Jew was next to King Ahasuerus, and great among the Jews and accepted by the multitude of his brothers, seeking the good of his people and speaking peace to all his descendants. The Korean Revised Version reads 왕의 능력의 모든 행적 (all the acts of the king’s power) where WEB reads “all the acts of his power and of his might” (10:2); both editions name Media before Persia there.
Job
- Job and his household introduced
The narrator introduces Job in the land of Uz as one who fears God, describes his children and possessions, and recounts the children’s feasts and Job’s repeated offerings. Their possible sin is Job’s concern, not a reported fact.
- The first exchange between the LORD and Satan
In the narrative scene, the LORD speaks of Job’s integrity, and Satan questions whether Job fears God without cause. The LORD places Job’s possessions in Satan’s power but forbids touching Job himself. Satan’s prediction is not recorded as Job’s action.
- The first messenger reports a Sabean attack
While Job’s children eat and drink at their eldest brother’s house, the first messenger reports that Sabeans took the oxen and donkeys and killed the servants.
- The second messenger reports the fire
The second messenger reports that what he calls “the fire of God” fell from the sky and consumed the sheep and servants. The description remains attributed to the messenger.
- The third messenger reports a Chaldean attack
The third messenger reports that Chaldeans came in three bands, took the camels, and killed the servants.
- The fourth messenger reports the collapsed house
The fourth messenger reports that a great wind from the wilderness collapsed the eldest brother’s house while Job’s children were there, killing them.
- Job mourns and worships
Job tears his robe, shaves his head, falls down in worship, and blesses the LORD’s name. The narrator says Job did not sin in this.
- The second exchange between the LORD and Satan
The LORD says Job still maintains his integrity. Satan predicts that bodily suffering will make Job renounce God, and the LORD sets a limit that Job’s life be spared. The prediction is not treated as an accomplished act.
- Job afflicted with sores
The narrator says Satan struck Job with sores from foot to head, and Job sat among the ashes and scraped himself with a potsherd.
- Job’s wife speaks to him
Job’s unnamed wife asks whether he still maintains his integrity and tells him to renounce God and die. This is her speech, not the narrator’s instruction.
- Job answers his wife
Job says to her, “You speak as one of the foolish women would speak,” and asks whether people who receive good from God should not also receive adversity. The narrator says Job did not sin with his lips.
- Job’s three friends arrive and sit with him
Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite come to comfort Job, weep, and tear their robes. They sit with him seven days and nights without speaking.
- Job laments the day of his birth
The narrator says Job cursed the day of his birth; Job then wishes darkness upon that day and night in poetic lament. The leviathan in verse 8 remains part of the imagery, not an event in which a creature was actually roused.
- Job imagines rest in death
Job asks why he did not die at birth and imagines that he would then rest alongside kings and princes. His words about the wicked, weary, servants, and masters remain within this imagined condition.
- Job questions life amid misery
Job asks why light and life are given to the miserable and speaks of his own sighing, fear, and lack of rest. These are Job’s questions and confession within his lament.
- Eliphaz begins his first speech
The narrator identifies Eliphaz the Temanite as the one answering Job.
- Eliphaz recalls Job’s former counsel
Eliphaz says Job once strengthened others but falters under his own trouble, and points to Job’s piety and integrity as grounds for hope.
- Eliphaz denies that the innocent perish
Eliphaz argues that the innocent do not perish and likens the fate of those who sow trouble to failing lions. This is his claim, not a narrator’s finding about Job’s suffering.
- Eliphaz reports a night vision
Eliphaz recounts a frightening night experience involving a form and a voice; the account does not independently identify what he perceived.
- Eliphaz quotes the voice in his vision
The voice quoted by Eliphaz questions whether a mortal can be more righteous than the Maker and depicts humans as frail dwellers in clay houses.
- Eliphaz warns about folly and trouble
Eliphaz describes the ruin of a foolish person and family as something he has observed and says people are born to trouble. The passage does not identify Job’s children as that example.
- Eliphaz urges an appeal to God
Eliphaz says he would commit his cause to God, whom he describes as giving rain, raising the lowly, and frustrating the crafty.
- Eliphaz frames suffering as discipline
Eliphaz tells Job that one corrected by God is blessed and that God both wounds and heals. This is Eliphaz’s interpretation of suffering.
- Eliphaz promises deliverance and protection
Eliphaz promises Job protection from multiple troubles, famine, war, and slander, and peace with wild animals. His covenant with field stones is poetic imagery.
- Eliphaz promises household security and old age
Eliphaz forecasts a secure home, many descendants, and long life, presenting these claims as a conclusion his group has examined; they are not narrated outcomes.
- Job begins his answer to Eliphaz
The narrator introduces Job’s answer.
- Job describes the weight of his anguish
Job says his calamity would outweigh sea sand and uses the images of the Almighty’s arrows and tasteless food to explain his pain and rash speech.
- Job wishes for an end to his pain
Job longs for God to end his life while saying he has not denied the Holy One’s words; he laments that he has neither the strength of stone nor of bronze.
- Job compares his friends to vanishing brooks
Job says an exhausted person needs a friend’s kindness and compares his friends to brooks that vanish when travelers need them. The caravans of Tema and Sheba belong to his simile.
- Job says he asked for neither gifts nor rescue
Job asks whether he ever requested a gift from his friends or rescue from an adversary.
- Job asks his friends to show his error
Job says he will listen if his friends show him his error, criticizes their treatment of a desperate person’s words, and asks them to reconsider his case.
- Job likens life to a hired worker’s labor
Job compares human days to a hired worker’s toil and describes months of misery, sleepless nights, his afflicted body, and days passing without hope.
- Job pleads over the brevity of life
Job pleads that his life is a breath and says the one who descends to Sheol will not return home; this is his outlook within lament.
- Job complains of dreams and pain
Job says he will voice his anguish, asks whether he is a sea or sea monster to be guarded, and speaks of terrifying dreams and a wish for death. The sea monster is a comparison.
- Job questions God’s close scrutiny
Job asks why God tests a person so closely, makes him a target, and does not pardon his offense. These are Job’s questions to God.
- Bildad begins his first speech
The narrator identifies Bildad the Shuhite as the next speaker.
- Bildad challenges Job about his children
Bildad appeals to divine justice and connects the deaths of Job’s children with their alleged sin. WEB frames the sin conditionally, while KRV states it as a cause; neither is the narrator’s finding.
- Bildad urges Job to seek God
Bildad urges Job to seek God and says that, if pure and upright, Job’s household will be restored and his latter end enlarged.
- Bildad appeals to earlier generations
Bildad calls present human knowledge brief and urges Job to learn from the experience of earlier generations.
- Bildad uses plants to portray failing hope
Bildad uses rushes without water, a spiderweb, and an uprooted plant to argue that the godless person’s hope fails. These images are not historical events.
- Bildad promises laughter to the blameless
Bildad says God will not reject the blameless or support evildoers and predicts laughter for Job. This remains Bildad’s forecast.
- Job begins his answer to Bildad
The narrator introduces Job’s answer.
- Job asks how anyone can contend with God
Job asks how a mortal could be justified before God or contend with God’s wisdom and strength.
- Job describes God’s overwhelming power
Job poetically lists God’s power over mountains, earth, stars, and sea and says he cannot perceive God passing by. Rahab and its helpers remain within this poetic speech.
- Job fears a dispute with God
Job says that even if righteous he could scarcely answer God, and amid stormlike affliction he sees no way to argue his case.
- Job laments the fate of blameless and wicked
Job maintains his integrity yet despises life and laments that God seems to destroy the blameless along with the wicked. This is Job’s argument.
- Job describes fleeting days and fear of condemnation
Job likens his passing days to a runner, swift ships, and an eagle and says he fears condemnation even if he washes himself clean.
- Job wishes for an umpire
Job says there is no umpire to place a hand on both God and him and wishes he could speak without fear. He does not identify an actual person here.
- Job asks God to explain the case against him
Job speaks from bitterness, asks God why he is being condemned, and asserts that he is not wicked.
- Job recalls God’s making and care
Job recalls God fashioning him and granting life and kindness, then questions why he seems to face destruction. Clay, milk, and curds are imagery for his formation.
- Job says he feels watched and hunted
Job laments that neither guilt nor righteousness seems to release him and compares his treatment to being hunted like a lion. The lion and armies express his experience figuratively.
- Job asks for brief relief before death
Job laments having been born and asks for a little relief before going to the land of darkness in his poetic description of death.
- Zophar begins his first speech
The narrator identifies Zophar the Naamathite as the next speaker.
- Zophar accuses Job and invokes wisdom
Zophar rebukes Job’s many words and claims God would show him that his punishment is less than his guilt deserves. The assessment of guilt is Zophar’s.
- Zophar speaks of unsearchable divine wisdom
Zophar says humans cannot fathom God’s limits and compares a foolish person with a wild donkey’s colt. The comparison is not a reported birth event.
- Zophar calls for repentance and promises rest
Zophar says that if Job sets aside wrongdoing and reaches toward God, he will forget trouble and rest safely. This is not proof that Job committed the alleged wrong.
- Zophar warns of the wicked person’s end
Zophar warns that the wicked person’s eyes will fail and no escape will remain.
- Job begins his answer to Zophar
The narrator introduces Job’s answer.
- Job challenges his friends’ claim to wisdom
Job says he knows as much as his friends and contrasts his own ridicule as a blameless man with the seeming security of robbers.
- Job appeals to creatures and discernment
Job poetically invites asking animals, birds, earth, and fish about God’s hand over life, then urges the testing of words as the palate tests food.
- Job speaks of God’s wisdom and power
Job says wisdom and strength belong to God, who can break down, confine, withhold water, or release it.
- Job describes reversals among rulers
Job lists how God overturns counselors, judges, kings, priests, and nations. No particular historical event or ruler is identified.
- Job prefers to reason with God
Job says he knows what his friends know, wants to reason with God, and rebukes them as fabricators and ineffective physicians.
- Job warns his friends against partiality
Job asks whether his friends speak deceitfully or show partiality for God and compares their maxims and defenses to ash and clay.
- Job resolves to present his case
Job accepts the risk of speaking and resolves to defend his conduct before God, expressing confidence in his prepared case.
- Job asks God to identify his sins
Job asks God to remove affliction and terror so he can speak, then asks what sins are charged against him. Leaf, stubble, stocks, and moth-eaten clothing shape his lament.
- Job laments mortal brevity
Job likens short, troubled human life to a flower and a shadow and asks God for a little rest within its fixed span.
- Job contrasts a tree and a mortal
Job contrasts a cut tree that can sprout again with a mortal who dies and does not rise; it is part of his lament and questioning.
- Job wishes God would remember him
Job wishes to be hidden in Sheol until God remembers him and asks whether one who dies can live again. He is expressing hope and a question, not reporting a resurrection.
- Job returns to the loss of hope
Job uses a falling mountain and worn stones to picture the loss of human hope and laments that the dead do not perceive their children’s fortunes.
- Eliphaz begins his second speech
The narrator introduces Eliphaz the Temanite’s second speech.
- Eliphaz accuses Job of empty speech
Eliphaz calls Job’s words useless and claims Job’s own lips testify against him. This is Eliphaz’s assessment.
- Eliphaz challenges Job’s wisdom
Eliphaz asks whether Job was born first or heard God’s counsel, and faults him for dismissing the wisdom and comfort of elders.
- Eliphaz questions human purity
Eliphaz questions whether any mortal is pure and uses the image of someone drinking iniquity like water. He does not establish a specific sin by Job.
- Eliphaz appeals to ancestral tradition
Eliphaz introduces what he says he has observed and what wise ancestors passed down.
- Eliphaz describes the wicked person’s torment
Eliphaz portrays the wicked as wandering in terror and want because of defiance against God. This is a general claim in his speech, not a narrative of Job’s deeds.
- Eliphaz predicts the wicked person’s decline
Eliphaz predicts the wicked person’s loss of wealth and fruitfulness through images of a branch, unripe grapes, and olive blossoms, ending with a warning about wrongdoing.
- Job begins replying to Eliphaz’s second speech
The narrator introduces Job’s reply.
- Job calls his friends miserable comforters
Job says his friends’ words offer no comfort and says he would strengthen and console them if their positions were reversed.
- Job describes his affliction as an attack
Job says neither speaking nor silence relieves him and reports that others strike his cheek and gather against him. He depicts God’s attack with images of tearing, a target, and arrows. These are Job’s words; the unit does not independently verify the events.
- Job mourns and asserts innocence
Job describes wearing sackcloth and weeping while asserting that his hands are free of violence and his prayer is pure.
- Job appeals to a witness in heaven
Job wishes his cry to remain heard and says he has a witness and advocate in heaven. The passage does not identify that witness with a later named person.
- Job asks God to stand surety
Job laments that his life seems near its end and mockers surround him, then asks God to provide a pledge and stand surety for him.
- Job describes public scorn
Job says he has become a byword and object of scorn and challenges the wisdom of his friends.
- Job questions hope at the grave
Job says his plans have failed and asks where hope remains while picturing Sheol as home and corruption and worms as kin. These kinship terms are figurative.
- Bildad rebukes Job’s manner of speaking
The narrator introduces Bildad the Shuhite. Bildad objects to being treated like an animal and asks whether the earth or a rock would change its place for Job.
- Bildad speaks of the wicked person’s fading light and traps
Bildad says the wicked person’s lamp goes out and his own steps and counsel lead him into traps. This is Bildad’s account of the wicked, not an established verdict on Job.
- Bildad describes terrors and a ruined tent
The speaker describes terrors chasing him, images of death devouring the body, a lost tent, and sulfur. These verses do not name the speaker.
- Bildad says the wicked lose name and descendants
Bildad says the wicked lose root, branch, memory, name, and descendants, then calls this the dwelling of the unrighteous. His argument does not establish an explanation for the death of Job’s children.
- Job protests his friends’ repeated reproaches
The narrator introduces Job’s answer. Job protests that his friends have repeatedly crushed him with words and describes his plight as God surrounding him with a net.
- Job laments an unanswered cry and lost hope
Job laments that his cry receives no answer or justice and uses images of blocked paths, uprooted hope, and encircling troops to express his suffering before God.
- Job describes estrangement from relatives and household
Job says brothers, relatives, friends, household members, his wife, and children shun or despise him, and he describes his wasted body. One kinship expression differs between editions.
- Job asks his friends for pity
Job says God’s hand has touched him, repeatedly asks his friends for pity, and questions their continued persecution.
- Job wishes for a record and speaks of a living redeemer
Job wishes his words were written in a book and engraved in rock, then expresses hope in a living redeemer and seeing God himself. The editions differ about the condition in which he sees God in verse 26.
- Job warns his friends of judgment
Job warns that if his friends pursue him and locate the root of the matter in him, they should fear the sword and judgment.
- Zophar claims the wicked person’s joy is brief
The narrator introduces Zophar the Naamathite. Zophar responds quickly to a rebuke and claims that the wicked person’s triumph and joy last only a moment.
- Zophar describes the wicked disappearing
Zophar depicts a lofty wicked person vanishing like a dream and losing stable family and wealth. This is Zophar’s generalization, not an established cause of Job’s losses.
- Zophar likens wickedness and wealth to poison
Zophar pictures sweet wickedness turning to venom and swallowed riches being vomited up, claiming oppression of the poor and seizure of a house as its cause. The narrator has not verified such acts by Job.
- Zophar declares the wicked person’s portion
Zophar says a greedy person will meet distress, weapons, fire, and the loss of household goods, and calls this the portion God assigns the wicked. His conclusion is not adopted as a verdict on Job.
- Job asks to be heard
The narrator introduces Job’s answer. Job asks his friends to listen before mocking him and says that remembering his plight fills him with distress and horror.
- Job cites the prosperity of the wicked as a counterexample
Job observes that some wicked people live long, prosper with their children, houses, and livestock, and reject service to God. He distances himself from their counsel.
- Job questions immediate retribution for the wicked
Job asks how often the wicked person’s lamp really goes out and challenges the claim that punishment is stored for the children, arguing that the person should see the result himself.
- Job contrasts two deaths under different circumstances
Job says no one can teach God knowledge, then contrasts one person dying at ease with another dying in bitterness; both lie in the dust.
- Job rejects his friends’ comfort as empty
Job says he knows the implication of his friends’ question about the wicked person’s house and appeals to travelers’ testimony and a wicked person’s burial as counterexamples. He calls their answers false.
- Eliphaz accuses Job of specific acts of oppression
The narrator introduces Eliphaz the Temanite. Eliphaz accuses Job of taking pledges, withholding food and water, and mistreating widows and orphans. These are a friend’s allegations, not verified deeds of Job.
- Eliphaz attributes defiance of God to Job
Eliphaz claims Job has said that God cannot see through darkness and warns of the old path and fate of the wicked. The attributed words and examples remain claims within Eliphaz’s speech.
- Eliphaz urges a return to God and promises restoration
The speaker urges the one addressed (“you”) to be at peace with God and put away wrongdoing, promising rebuilding, answered prayer, and even another person’s deliverance. These conditions and promises are the speaker’s claims; the verses do not name the speaker.
- Job wishes to plead before God
The narrator introduces Job’s answer. Job wishes he could find God, present his case, and hear a reply; he expects God would listen to him.
- Job cannot find God but declares his integrity
Job laments that he cannot find God in any direction, yet says God knows his path and that he will emerge like gold after testing. Job maintains that he has kept God’s way and words.
- Job fears God’s purpose for him
Job says God carries out what is appointed and confesses that this leaves him trembling and fainthearted. He speaks of darkness as part of his present fear.
- Job asks why times of judgment are unseen
Job asks why those who know God do not see his appointed days and lists abuses such as moving landmarks and taking the property of orphans and widows.
- Job describes the labor and cries of the poor
Job describes people seeking food, exposed to cold and rain, working with grain and wine while hungry, and groaning in the city. The editions differ in how the last verse describes God’s response to wrong.
- Job describes crimes committed under darkness
Job describes a murderer, adulterer, and housebreaker who avoid light and use darkness. They are not identified as named people or linked to Job’s friends.
- Disputed sayings about the fate of the wicked
The passage moves between statements of the wicked person’s fleeting end and God’s temporary security for the powerful. It follows Job’s speech, but the speaker and argumentative flow here are disputed, so no firm person link is assigned.
- Bildad’s answer is introduced
The narrator identifies Bildad the Shuhite as the next speaker.
- Bildad contrasts God’s dominion with human impurity
Bildad speaks of God’s dominion and asks how a human could be righteous or clean if even moon and stars are not pure before God. This is Bildad’s argument.
- Job answers Bildad with irony
The narrator introduces Job’s answer. Job ironically asks how well Bildad has helped the powerless and supplied wisdom, then questions the source of his words.
- Job speaks of God’s vast power
Job invokes Sheol, sky, earth, clouds, sea, Rahab, and a swift serpent in poetic language about God’s power, saying humans hear only its fringes. Rahab and the serpent are not made into historical people or events.
- Job vows to maintain his integrity
The narrator says Job again takes up his discourse. Job says God has denied him justice, yet vows not to speak falsely by vindicating his friends and to hold to his integrity until death.
- Job questions the godless person’s hope
Job wishes his opponent were like the unrighteous and asks what hope the godless have when life is taken. He says he will teach his friends about God’s work.
- Job’s discourse describes the wicked person’s portion
The passage continues Job’s discourse, describing an oppressor’s children, riches, and house as insecure and terror and storm as driving him away. Though it resembles the friends’ claims, the narrative frames it within Job’s speech, not as a verdict on his losses.
- Humans search deep places for hidden minerals
The wisdom poem describes people digging deep shafts, overturning rock, and uncovering silver, gold, iron, copper, and jewels. With no explicit speaker marker in the chapter, it is not firmly assigned to a person.
- The poem asks where wisdom is and what it costs
The poem asks where wisdom and understanding are found, says they are not in the deep or sea, and declares them beyond the price of metals and gems. Wisdom is the object of inquiry, not a separate historical person.
- God knows wisdom’s way and speaks of reverence
The poem again asks where wisdom comes from and says God knows its way. It reports God telling humanity that fearing the Lord and departing from evil are wisdom and understanding. Destruction and Death speaking remain poetic personification.
- Job recalls earlier days of protection
The narrator says Job again takes up his discourse. Job longs for days when God watched over him and his children surrounded him, recalling them through images of a lamp, butter, and streams of oil.
- Job recalls being respected at the gate
Job recalls taking his seat at the city gate while young and old, princes and nobles, showed respect and held their speech.
- Job says he helped the poor, orphan, and widow
Job recalls rescuing the poor and fatherless, gladdening widows, investigating strangers’ cases, and freeing prey from the unrighteous. This is Job’s own testimony and contrasts with Eliphaz’s accusations.
- Job recalls expecting a long life
Job says he once expected to die at home after many days and pictured continuing prosperity through root, dew, and bow imagery. This was Job’s former expectation.
- Job remembers people waiting for his counsel and comfort
Job recalls people waiting for his counsel like rain and says he sat among them as a chief who comforted mourners. The comparison to a king among troops is an image of standing, not a royal appointment.
- Job describes the younger people who mock him
Job says younger people now mock him and describes their fathers and impoverished lives in contemptuous terms. The assessment remains Job’s speech amid suffering.
- Job complains of ridicule and assault
Job complains that he has become a song and byword and that people spit at and attack him. His account that God has afflicted him remains his interpretation.
- Job cries to God amid pain
Job describes nighttime pain and a condition like dust and ashes, then cries directly to God without hearing an answer. His expectation that God will bring him to death is his own forecast.
- Job contrasts his compassion with present misery
The speaker (“I”) recalls weeping for the afflicted, yet meeting darkness and pain. The speaker’s kinship with jackals and ostriches and the mourning instruments are poetic images of grief.
- Job declares a covenant with his eyes and honesty
Job says he made a covenant with his eyes against lust and swears conditionally that if he walked in falsehood or defilement, he may be weighed fairly and lose what he has sown.
- Job makes a conditional oath concerning adultery
Job says that if he had pursued his neighbor’s wife, he would deserve disgrace, and calls adultery a punishable offense. The conditional oath is not a confession of an actual affair.
- Job says he did not dismiss his servants’ claims
The speaker (“I”) asks what answer could be given to God if the speaker had despised a male or female servant’s case, since the same maker formed them all in the womb.
- Job swears he cared for the poor, widow, and orphan
Job says he did not withhold help from the poor, widow, or orphan, supplied food and wool, and did not use his influence against an orphan. His wish for a broken arm is a conditional self-curse.
- Job says he did not trust riches or worship heavenly lights
Job says he did not place hope in gold, exult in wealth, or secretly honor the sun or moon with a kiss of the hand. He treats such conduct as denying God.
- Job swears concerning enemies, guests, and hidden wrongdoing
Job says he did not rejoice over an enemy’s ruin or curse him and that he opened his door to travelers. KRV presents verses 33–34 as one combined sentence, while WEB divides them. The difference between “like another person” and “like Adam” remains open for review.
- Job asks for an answer and written charge
Job says he has signed his case and wishes the Almighty would answer and an accuser write a charge. He says he would carry it on his shoulder, account for his steps, and approach with confidence.
- Job makes an oath about the land, and his words end
Job says that if he ate the land’s produce without paying or harmed its owners, briers should grow instead of wheat. The narrator then says Job’s words are ended.
- The three friends stop and Elihu is introduced
The narrator says the three friends stopped answering and Elihu son of Barachel the Buzite became angry at Job’s self-vindication and the friends’ condemnation without an answer. Elihu had waited because he was younger.
- Elihu begins to speak
Elihu says he deferred to his elders but that age alone does not give wisdom or understanding of justice, and he now intends to speak.
- Elihu criticizes the friends’ answers
Elihu judges that the three friends failed to answer Job and says he will not repeat their speeches. This is Elihu’s assessment.
- Elihu resolves to speak without flattery
After the friends fall silent, Elihu says he must speak, likens his pent-up words to wine in a wineskin, and rejects favoritism and flattery.
- Elihu invites Job to answer
Elihu asks Job to listen and answer, saying that he too was formed from clay and will not overpower Job.
- Elihu reports and challenges Job’s words
Elihu summarizes Job as claiming innocence and saying God treats him as an enemy, then argues that God is greater than humanity. The restatement of Job’s words belongs to Elihu.
- Elihu describes warning through dreams
Elihu argues that God may instruct people through dreams and night visions to turn them from pride and destruction, even when they fail to notice.
- Elihu describes suffering and deliverance
Elihu presents a case of a suffering person who, with an interpreter and God’s mercy, recovers, confesses sin, and sees the light of life. It is his example, not a report that Job has recovered.
- Elihu offers Job a turn to speak
Elihu invites Job to answer if he has something to say, or else to listen to Elihu’s instruction.
- Elihu asks his listeners to assess Job’s words
Elihu calls on wise listeners to discern what is right and criticizes claims he attributes to Job. His charge that Job keeps company with the wicked is his accusation, not the narrator’s finding.
- Elihu argues that God does not pervert justice
Elihu argues that God does no wrong, does not pervert justice, and shows no partiality between rulers and the poor.
- Elihu speaks of God’s sight and judgment
Elihu says God sees human conduct and the cry of the poor and judges the powerful. This general claim does not establish a hidden sin by Job.
- Elihu calls for confession and accuses Job
Elihu asks whether one should confess and turn from wrong, then alleges that Job speaks without wisdom and should be tested further. These judgments remain Elihu’s.
- Elihu discusses human righteousness and benefit
Elihu restates what he takes to be Job’s question and argues that human wickedness or righteousness directly affects other people. His restatement is distinct from Job’s own recorded words.
- Elihu discusses unanswered cries
Elihu mentions cries under oppression and what he calls empty pleas of the proud, then criticizes Job’s speech as lacking knowledge. KRV presents verses 10–11 together, while WEB divides the wording by verse.
- Elihu claims to speak for God
Elihu says he has more to say on God’s behalf and claims his words are not false. This is Elihu’s own characterization.
- Elihu describes affliction as instruction
Elihu argues that God upholds the afflicted and uses suffering to expose pride and open ears to instruction. The consequences of listening or refusing belong to his argument.
- Elihu warns Job about his response
Elihu tells Job he could have been led from distress to a broad place and warns him against anger and wrongdoing. Divergent wording in verses 18–19 is left unresolved.
- Elihu praises God’s work in the weather
Elihu calls for praise of God’s works and speaks of rain, clouds, thunder, and lightning as displays of power. The imagery does not establish the date or site of a particular weather event.
- Elihu describes storms, snow, and rain
Elihu says he trembles at thunder and describes God directing snow, rain, wind, and clouds for correction, the land, or kindness.
- Elihu asks Job to consider God’s works
Elihu questions Job about clouds and lightning, says humans cannot reach the Almighty, and urges reverence. This concludes Elihu’s long speech.
- The LORD answers Job from the whirlwind
The narrator reports that the LORD answers Job from the whirlwind. The LORD asks who darkens counsel with uninformed words and calls on Job to answer.
- The LORD questions Job about earth and sea
The LORD asks Job who set the earth’s foundations and measures and bounded the sea. Building and birth language forms part of the questioning imagery.
- The LORD questions Job about dawn, depths, and light
The LORD asks whether Job commands dawn, has seen the sea’s recesses or gates of death, and knows the paths of light and darkness. The gates of death belong to the speech’s poetic imagery.
- The LORD questions Job about snow, rain, and ice
The LORD asks about stores of snow and hail, paths for rain, rain on uninhabited ground, and the origin of ice. The mentioned day of battle is not assigned to a particular historical war.
- The LORD questions Job about stars, clouds, and animal prey
The speaker asks whether the one addressed (“you”) can govern the constellations, clouds, and lightning or provide prey for lionesses and ravens. These verses name neither the speaker nor the one addressed.
- The LORD questions Job about births and the wild donkey
The LORD asks whether Job knows the births of mountain goats and deer and speaks of the wild donkey ranging freely.
- The LORD questions Job about the wild ox and ostrich
The LORD asks whether the wild ox can be harnessed for farm work and contrasts the ostrich’s exposed eggs with its running strength.
- The LORD questions Job about horse, hawk, and eagle
The LORD asks whether the horse’s battle strength, the hawk’s flight, and the eagle’s high nest come from Job’s wisdom or command. The horse imagery is not a record of a particular battle.
- The LORD calls on Job to answer
The LORD tells Job that one who contends with the Almighty should answer.
- Job covers his mouth
The narrator introduces Job’s reply; Job says he is of small account, covers his mouth, and will speak no further.
- The LORD challenges Job on justice and power
The narrator introduces the LORD’s renewed speech from the whirlwind. The LORD asks whether Job can condemn divine judgment to justify himself, humble the proud, and save himself.
- The LORD describes Behemoth
The LORD describes Behemoth, made along with Job, its strength, food, and shelter by reeds and water, then asks who could capture it. WEB’s Behemoth and KRV’s hippopotamus label remain an unresolved edition difference.
- The LORD asks about capturing Leviathan
The LORD asks whether Leviathan can be caught with hooks, cord, or spear or kept as a servant, and says all under heaven belongs to him. The questions do not report an actual capture.
- The LORD describes Leviathan’s body
The LORD describes Leviathan’s jaws, teeth, sealed scales, and images of fire and smoke. The fiery imagery is not converted into a verified zoological claim.
- The LORD describes Leviathan’s strength
The LORD depicts weapons failing against Leviathan and its trail through the deep, calling it king over the proud. The title is not linked to a historical ruler or person.
- The narrator introduces Job’s final reply
The narrator introduces Job’s answer to the LORD.
- Job acknowledges his limits and repents
Job acknowledges God’s power and his own speech about things he did not know, says he now sees God, and repents in dust and ashes. Verse 4’s quotation or plea wording remains an edition difference.
- The LORD rebukes the three friends and orders offerings
The LORD rebukes Eliphaz and his two friends for not speaking rightly of him as Job did, and instructs them to offer sacrifices and seek Job’s prayer. The passage does not explicitly apply this rebuke to Elihu.
- The friends obey and Job is restored
Eliphaz, Bildad, and Zophar obey, and the LORD accepts Job. As Job prays for his friends, his fortunes are restored; relatives and former acquaintances visit, comfort him, and bring gifts.
- Job’s later household and daughters
The narrator lists Job’s later possessions, seven sons and three daughters, names Jemimah, Keziah, and Keren Happuch, and reports that the daughters received an inheritance alongside their brothers.
- Job’s later years and death
The narrator says Job lived another 140 years, saw four generations of descendants, and died old. The figure does not establish calendar birth or death dates.
Psalms
- Words on the blessed man and the way of the wicked
the text says, “Blessed is the man who doesn’t walk in the counsel of the wicked, nor stand on the path of sinners, nor sit in the seat of scoffers; but his delight is in the LORD’s law. On his law he meditates day and night. He will be like a tree planted by the streams of water, that produces its fruit in its season, whose leaf also does not wither. Whatever he does shall prosper. The wicked are not so, but are like the chaff which the wind drives away. Therefore the wicked shall not stand in the judgment, nor sinners in the congregation of the righteous. For the LORD knows the way of the righteous, but the way of the wicked shall perish.”
- The question “Why do the nations rage?” and the call to the kings to serve the LORD
the text says, “Why do the nations rage, and the peoples plot a vain thing? The kings of the earth take a stand, and the rulers take counsel together, against the LORD, and against his Anointed, saying, ‘Let’s break their bonds apart, and cast their cords from us.’ He who sits in the heavens will laugh. The Lord will have them in derision. Then he will speak to them in his anger, and terrify them in his wrath: ‘Yet I have set my King on my holy hill of Zion.’” The speaker (“I”) says, “I will tell of the decree: The LORD said to me, ‘You are my son. Today I have become your father. Ask of me, and I will give the nations for your inheritance, the uttermost parts of the earth for your possession. You shall break them with a rod of iron. You shall dash them in pieces like a potter’s vessel.’” The text goes on, “Now therefore be wise, you kings. Be instructed, you judges of the earth. Serve the LORD with fear, and rejoice with trembling. Give sincere homage to the Son, lest he be angry, and you perish on the way, for his wrath will soon be kindled. Blessed are all those who take refuge in him.” The text does not name the Anointed of 2:2, the King of 2:6, the son of 2:7, or the Son of 2:12. The Korean Revised Version reads at 2:7 오늘날 내가 너를 낳았도다, with 낳았도다, have begotten, where WEB reads “Today I have become your father”; at 2:12 it reads 그 아들에게 입맞추라, kiss the son, where WEB reads “Give sincere homage to the Son”, and 여호와를 의지하는 자는 다 복이 있도다, naming the LORD, where WEB reads “Blessed are all those who take refuge in him.”
- A prayer to the LORD, a shield, when adversaries increase
the speaker (“I”) prays to the LORD, “LORD, how my adversaries have increased! Many are those who rise up against me. Many there are who say of my soul, ‘There is no help for him in God.’” The speaker goes on, “But you, LORD, are a shield around me, my glory, and the one who lifts up my head. I cry to the LORD with my voice, and he answers me out of his holy hill.” Then the speaker says, “I laid myself down and slept. I awakened, for the LORD sustains me. I will not be afraid of tens of thousands of people who have set themselves against me on every side. Arise, LORD! Save me, my God! For you have struck all of my enemies on the cheek bone. You have broken the teeth of the wicked. Salvation belongs to the LORD. May your blessing be on your people.” WEB opens 3:1 with the title “A Psalm by David, when he fled from Absalom his son.”; the Korean Revised Version text this collection holds has no title in 3:1.
- A prayer to the God of righteousness for an answer, and the call to trust in the LORD
the speaker (“I”) prays to God, “Answer me when I call, God of my righteousness. Give me relief from my distress. Have mercy on me, and hear my prayer.” The speaker says to the sons of men, “You sons of men, how long shall my glory be turned into dishonor? Will you love vanity and seek after falsehood?” The speaker goes on, “But know that the LORD has set apart for himself him who is godly; The LORD will hear when I call to him. Stand in awe, and don’t sin. Search your own heart on your bed, and be still.” The speaker also says, “Offer the sacrifices of righteousness. Put your trust in the LORD.” Then the speaker prays to the LORD, “Many say, ‘Who will show us any good?’ LORD, let the light of your face shine on us. You have put gladness in my heart, more than when their grain and their new wine are increased. In peace I will both lay myself down and sleep, for you alone, LORD, make me live in safety.” The Korean Revised Version reads at 4:1 곤란 중에 나를 너그럽게 하셨사오니, telling the relief in distress as given, in the past tense, where WEB asks, “Give me relief from my distress.” WEB opens 4:1 with the title “For the Chief Musician; on stringed instruments. A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 4:1.
- A prayer to be led in the LORD’s righteousness
the speaker (“I”) prays to the LORD, “Give ear to my words, LORD. Consider my meditation. Listen to the voice of my cry, my King and my God, for I pray to you. LORD, in the morning you will hear my voice. In the morning I will lay my requests before you, and will watch expectantly. For you are not a God who has pleasure in wickedness. Evil can’t live with you. The arrogant will not stand in your sight. You hate all workers of iniquity. You will destroy those who speak lies. The LORD abhors the bloodthirsty and deceitful man. But as for me, in the abundance of your loving kindness I will come into your house. I will bow toward your holy temple in reverence of you. Lead me, LORD, in your righteousness because of my enemies. Make your way straight before my face. For there is no faithfulness in their mouth. Their heart is destruction. Their throat is an open tomb. They flatter with their tongue. Hold them guilty, God. Let them fall by their own counsels. Thrust them out in the multitude of their transgressions, for they have rebelled against you. But let all those who take refuge in you rejoice. Let them always shout for joy, because you defend them. Let them also who love your name be joyful in you. For you will bless the righteous. LORD, you will surround him with favor as with a shield.” WEB opens 5:1 with the title “For the Chief Musician, with the flutes. A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 5:1.
- A prayer not to be rebuked in the LORD’s anger
the speaker (“I”) prays to the LORD, “LORD, don’t rebuke me in your anger, neither discipline me in your wrath. Have mercy on me, LORD, for I am faint. LORD, heal me, for my bones are troubled. My soul is also in great anguish. But you, LORD—how long? Return, LORD. Deliver my soul, and save me for your loving kindness’ sake. For in death there is no memory of you. In Sheol, who shall give you thanks? I am weary with my groaning. Every night I flood my bed. I drench my couch with my tears. My eye wastes away because of grief. It grows old because of all my adversaries.” The speaker goes on, “Depart from me, all you workers of iniquity, for the LORD has heard the voice of my weeping. The LORD has heard my supplication. The LORD accepts my prayer. May all my enemies be ashamed and dismayed. They shall turn back, they shall be disgraced suddenly.” WEB opens 6:1 with the title “For the Chief Musician; on stringed instruments, upon the eight-stringed lyre. A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 6:1.
- A prayer to God, the righteous judge, for deliverance from all who pursue
the speaker (“I”) prays to the LORD, “LORD, my God, I take refuge in you. Save me from all those who pursue me, and deliver me, lest they tear apart my soul like a lion, ripping it in pieces, while there is no one to deliver. LORD, my God, if I have done this, if there is iniquity in my hands, if I have rewarded evil to him who was at peace with me (yes, I have plundered him who without cause was my adversary), let the enemy pursue my soul, and overtake it; yes, let him tread my life down to the earth, and lay my glory in the dust.” The speaker goes on, “Arise, LORD, in your anger. Lift up yourself against the rage of my adversaries. Awake for me. You have commanded judgment. Let the congregation of the peoples surround you. Rule over them on high. The LORD administers judgment to the peoples. Judge me, LORD, according to my righteousness, and to my integrity that is in me. Oh let the wickedness of the wicked come to an end, but establish the righteous; their minds and hearts are searched by the righteous God. My shield is with God, who saves the upright in heart. God is a righteous judge, yes, a God who has indignation every day. If a man doesn’t repent, he will sharpen his sword; he has bent and strung his bow. He has also prepared for himself the instruments of death. He makes ready his flaming arrows. Behold, he travails with iniquity. Yes, he has conceived mischief, and brought out falsehood. He has dug a hole, and has fallen into the pit which he made. The trouble he causes shall return to his own head. His violence shall come down on the crown of his own head. I will give thanks to the LORD according to his righteousness, and will sing praise to the name of the LORD Most High.” The Korean Revised Version reads at 7:4 내 대적에게 무고히 빼앗았거든, plundering the adversary without cause as one of the conditions of 7:3–4 (거든, if), where WEB sets in parentheses “(yes, I have plundered him who without cause was my adversary)”; at 7:7 그 위 높은 자리에 돌아오소서, return to the high place above it, where WEB reads “Rule over them on high”; and at 7:14 악인이 죄악을 해산함이여, naming the wicked, where WEB reads “Behold, he travails with iniquity.” WEB opens 7:1 with the title “A meditation by David, which he sang to the LORD, concerning the words of Cush, the Benjamite.”; the Korean Revised Version text this collection holds has no title in 7:1.
- Praise of the LORD’s majestic name, asking “what is man, that you think of him?”
the speaker (“I”) praises the LORD, “LORD, our Lord, how majestic is your name in all the earth! You have set your glory above the heavens! From the lips of babes and infants you have established strength, because of your adversaries, that you might silence the enemy and the avenger. When I consider your heavens, the work of your fingers, the moon and the stars, which you have ordained, what is man, that you think of him? What is the son of man, that you care for him? For you have made him a little lower than the angels, and crowned him with glory and honor. You make him ruler over the works of your hands. You have put all things under his feet: All sheep and cattle, yes, and the animals of the field, the birds of the sky, the fish of the sea, and whatever passes through the paths of the seas. LORD, our Lord, how majestic is your name in all the earth!” WEB opens 8:1 with the title “For the Chief Musician; on an instrument of Gath. A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 8:1.
- Thanks to the LORD with the whole heart, and the prayer that the nations be judged
the speaker (“I”) says, “I will give thanks to the LORD with my whole heart. I will tell of all your marvelous works. I will be glad and rejoice in you. I will sing praise to your name, O Most High. When my enemies turn back, they stumble and perish in your presence. For you have maintained my just cause. You sit on the throne judging righteously. You have rebuked the nations. You have destroyed the wicked. You have blotted out their name forever and ever. The enemy is overtaken by endless ruin. The very memory of the cities which you have overthrown has perished. But the LORD reigns forever. He has prepared his throne for judgment. He will judge the world in righteousness. He will administer judgment to the peoples in uprightness. The LORD will also be a high tower for the oppressed; a high tower in times of trouble. Those who know your name will put their trust in you, for you, LORD, have not forsaken those who seek you. Sing praises to the LORD, who dwells in Zion, and declare among the people what he has done. For he who avenges blood remembers them. He doesn’t forget the cry of the afflicted. Have mercy on me, LORD. See my affliction by those who hate me, and lift me up from the gates of death, that I may show all of your praise. I will rejoice in your salvation in the gates of the daughter of Zion. The nations have sunk down in the pit that they made. In the net which they hid, their own foot is taken. The LORD has made himself known. He has executed judgment. The wicked is snared by the work of his own hands.” The speaker goes on, “The wicked shall be turned back to Sheol, even all the nations that forget God. For the needy shall not always be forgotten, nor the hope of the poor perish forever. Arise, LORD! Don’t let man prevail. Let the nations be judged in your sight. Put them in fear, LORD. Let the nations know that they are only men.” The Korean Revised Version reads at 9:14 딸 같은 시온의 문에서, in the gates of Zion like a daughter, where WEB reads “in the gates of the daughter of Zion”. WEB opens 9:1 with the title “For the Chief Musician. Set to ‘The Death of the Son.’ A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 9:1.
- The prayer “Why do you stand far off, LORD?”
the text says, “Why do you stand far off, LORD? Why do you hide yourself in times of trouble? In arrogance, the wicked hunt down the weak. They are caught in the schemes that they devise. For the wicked boasts of his heart’s cravings. He blesses the greedy and condemns the LORD. The wicked, in the pride of his face, has no room in his thoughts for God. His ways are prosperous at all times. He is arrogant, and your laws are far from his sight. As for all his adversaries, he sneers at them. He says in his heart, ‘I shall not be shaken. For generations I shall have no trouble.’ His mouth is full of cursing, deceit, and oppression. Under his tongue is mischief and iniquity. He lies in wait near the villages. From ambushes, he murders the innocent. His eyes are secretly set against the helpless. He lurks in secret as a lion in his ambush. He lies in wait to catch the helpless. He catches the helpless when he draws him in his net. The helpless are crushed. They collapse. They fall under his strength. He says in his heart, ‘God has forgotten. He hides his face. He will never see it.’ Arise, LORD! God, lift up your hand! Don’t forget the helpless. Why does the wicked person condemn God, and say in his heart, ‘God won’t call me into account’? But you do see trouble and grief. You consider it to take it into your hand. You help the victim and the fatherless. Break the arm of the wicked. As for the evil man, seek out his wickedness until you find none. The LORD is King forever and ever! The nations will perish out of his land. LORD, you have heard the desire of the humble. You will prepare their heart. You will cause your ear to hear, to judge the fatherless and the oppressed, that man who is of the earth may terrify no more.” The Korean Revised Version reads at 10:2 저희로 자기의 베푼 꾀에 빠지게 하소서, a prayer that they fall into the schemes they devised, where WEB reads “They are caught in the schemes that they devise”; at 10:3 탐리하는 자는 여호와를 배반하여 멸시하나이다, the greedy one turns against the LORD and despises him, where WEB reads “He blesses the greedy and condemns the LORD”; at 10:4 it has the wicked say 여호와께서 이를 감찰치 아니하신다, the LORD will not look into it, words WEB 10:4 does not have; and at 10:16 열방이 주의 땅에서 멸망하였나이다, in the past tense and with 주의 땅, the Lord’s land, where WEB reads “The nations will perish out of his land.”
- Refuge in the LORD, against the word “Flee as a bird to your mountain”
the speaker (“I”) says, “In the LORD, I take refuge. How can you say to my soul, ‘Flee as a bird to your mountain’? For, behold, the wicked bend their bows. They set their arrows on the strings, that they may shoot in darkness at the upright in heart. If the foundations are destroyed, what can the righteous do? The LORD is in his holy temple. The LORD is on his throne in heaven. His eyes observe. His eyes examine the children of men. The LORD examines the righteous, but his soul hates the wicked and him who loves violence. On the wicked he will rain blazing coals; fire, sulfur, and scorching wind shall be the portion of their cup. For the LORD is righteous. He loves righteousness. The upright shall see his face.” The Korean Revised Version reads at 11:6 악인에게 그물을 내려 치시리니, with 그물, a net, where WEB reads “On the wicked he will rain blazing coals”. WEB opens 11:1 with the title “For the Chief Musician. By David.”; the Korean Revised Version text this collection holds has no title in 11:1.
- The prayer “Help, LORD,” and the LORD’s flawless words
the text says, “Help, LORD; for the godly man ceases. For the faithful fail from among the children of men. Everyone lies to his neighbor. They speak with flattering lips, and with a double heart. May the LORD cut off all flattering lips, and the tongue that boasts, who have said, ‘With our tongue we will prevail. Our lips are our own. Who is lord over us?’” “Because of the oppression of the weak and because of the groaning of the needy, I will now arise,” says the LORD; “I will set him in safety from those who malign him.” The text goes on, “The LORD’s words are flawless words, as silver refined in a clay furnace, purified seven times. You will keep them, LORD. You will preserve them from this generation forever. The wicked walk on every side, when what is vile is exalted among the sons of men.” The Korean Revised Version reads at 12:5 저를 그 원하는 안전 지대에 두리라, with 그 원하는 안전 지대, the safety longed for, where WEB reads “I will set him in safety from those who malign him”. WEB opens 12:1 with the title “For the Chief Musician; upon an eight-stringed lyre. A Psalm of David.”; the Korean Revised Version text this collection holds has no title in 12:1.
- The prayer “How long, LORD?”
the speaker (“I”) prays to the LORD, “How long, LORD? Will you forget me forever? How long will you hide your face from me? How long shall I take counsel in my soul, having sorrow in my heart every day? How long shall my enemy triumph over me? Behold, and answer me, LORD, my God. Give light to my eyes, lest I sleep in death; lest my enemy say, ‘I have prevailed against him;’ lest my adversaries rejoice when I fall. But I trust in your loving kindness. My heart rejoices in your salvation. I will sing to the LORD, because he has been good to me.” WEB opens 13:1 with the title “For the Chief Musician. A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 13:1.
- The fool who says there is no God, and the wish for salvation out of Zion
the text says, “The fool has said in his heart, ‘There is no God.’ They are corrupt. They have done abominable deeds. There is no one who does good. The LORD looked down from heaven on the children of men, to see if there were any who understood, who sought after God. They have all gone aside. They have together become corrupt. There is no one who does good, no, not one. Have all the workers of iniquity no knowledge, who eat up my people as they eat bread, and don’t call on the LORD? There they were in great fear, for God is in the generation of the righteous. You frustrate the plan of the poor, because the LORD is his refuge. Oh that the salvation of Israel would come out of Zion! When the LORD restores the fortunes of his people, then Jacob shall rejoice, and Israel shall be glad.” The Korean Revised Version reads at 14:6 너희가 가난한 자의 경영을 부끄럽게 하나 오직 여호와는 그 피난처가 되시도다, joining its two clauses with 하나 오직, but, where WEB reads “You frustrate the plan of the poor, because the LORD is his refuge”; and at 14:7 여호와께서 그 백성의 포로된 것을 돌이키실 때에, when the LORD turns back the captivity of his people, where WEB reads “When the LORD restores the fortunes of his people”. WEB opens 14:1 with the title “For the Chief Musician. By David.”; the Korean Revised Version text this collection holds has no title in 14:1.
- The question to the LORD of who shall dwell in his sanctuary
a question to the LORD of who shall dwell in his sanctuary, and words on him who walks blamelessly and does what is right; the text says, “LORD, who shall dwell in your sanctuary? Who shall live on your holy hill? He who walks blamelessly and does what is right, and speaks truth in his heart; he who doesn’t slander with his tongue, nor does evil to his friend, nor casts slurs against his fellow man; in whose eyes a vile man is despised, but who honors those who fear the LORD; he who keeps an oath even when it hurts, and doesn’t change; he who doesn’t lend out his money for usury, nor take a bribe against the innocent. He who does these things shall never be shaken.” WEB opens 15:1 with the title “A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 15:1.
- A prayer to God for keeping, with the LORD set always before the speaker
a prayer to God for keeping, and words that bless the LORD; the speaker (“I”) says, “Preserve me, God, for I take refuge in you. My soul, you have said to the LORD, ‘You are my Lord. Apart from you I have no good thing.’ As for the saints who are on the earth, they are the excellent ones in whom is all my delight. Their sorrows shall be multiplied who give gifts to another god. Their drink offerings of blood I will not offer, nor take their names on my lips. The LORD assigned my portion and my cup. You made my lot secure. The lines have fallen to me in pleasant places. Yes, I have a good inheritance. I will bless the LORD, who has given me counsel. Yes, my heart instructs me in the night seasons. I have set the LORD always before me. Because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my tongue rejoices. My body shall also dwell in safety. For you will not leave my soul in Sheol, neither will you allow your holy one to see corruption. You will show me the path of life. In your presence is fullness of joy. In your right hand there are pleasures forever more.” The Korean Revised Version opens 16:2 with 내가 여호와께 아뢰되, “I said to the LORD”, and opens 16:5 with 여호와는 나의 산업과 나의 잔의 소득이시니, “The LORD is my inheritance and the portion of my cup”. WEB opens 16:1 with the title “A Poem by David.”; the Korean Revised Version text this collection holds has no title in 16:1.
- A prayer to the LORD to be hidden under the shadow of his wings
a prayer to the LORD to hear a righteous plea and to deliver the speaker’s soul from the wicked; the speaker (“I”) says, “Hear, LORD, my righteous plea. Give ear to my prayer that doesn’t go out of deceitful lips. Let my sentence come out of your presence. Let your eyes look on equity. You have proved my heart. You have visited me in the night. You have tried me, and found nothing. I have resolved that my mouth shall not disobey. As for the deeds of men, by the word of your lips, I have kept myself from the ways of the violent. My steps have held fast to your paths. My feet have not slipped. I have called on you, for you will answer me, God. Turn your ear to me. Hear my speech. Show your marvelous loving kindness, you who save those who take refuge by your right hand from their enemies. Keep me as the apple of your eye. Hide me under the shadow of your wings, from the wicked who oppress me, my deadly enemies, who surround me. They close up their callous hearts. With their mouth they speak proudly. They have now surrounded us in our steps. They set their eyes to cast us down to the earth. He is like a lion that is greedy of his prey, as it were a young lion lurking in secret places. Arise, LORD, confront him. Cast him down. Deliver my soul from the wicked by your sword, from men by your hand, LORD, from men of the world, whose portion is in this life. You fill the belly of your cherished ones. Your sons have plenty, and they store up wealth for their children. As for me, I shall see your face in righteousness. I shall be satisfied, when I awake, with seeing your form.” The Korean Revised Version reads the end of 17:14 as 그는 주의 재물로 배를 채우심을 입고 자녀로 만족하고 그 남은 산업을 그 어린 아이들에게 유전하는 자니이다, “he has his belly filled with your treasure, is satisfied with children, and leaves the rest of his substance to his little ones”. WEB opens 17:1 with the title “A Prayer by David.”; the Korean Revised Version text this collection holds has no title in 17:1.
- Love for the LORD, the speaker’s strength, rock and fortress
words of love for the LORD, called the speaker’s rock and fortress; the speaker (“I”) says, “I love you, LORD, my strength. The LORD is my rock, my fortress, and my deliverer; my God, my rock, in whom I take refuge; my shield, and the horn of my salvation, my high tower. I call on the LORD, who is worthy to be praised; and I am saved from my enemies.” The Korean Revised Version ends 18:3 in the future, 내 원수들에게서 구원을 얻으리로다, “I will be saved from my enemies”. WEB opens 18:1 with the title “For the Chief Musician. By David the servant of the LORD, who spoke to the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul. He said,”; the Korean Revised Version text this collection holds has no title in 18:1.
- The telling of the cords of death and of the drawing out of many waters
the psalm tells, in the words of the speaker (“I”), “The cords of death surrounded me. The floods of ungodliness made me afraid. The cords of Sheol were around me. The snares of death came on me. In my distress I called on the LORD, and cried to my God. He heard my voice out of his temple. My cry before him came into his ears. Then the earth shook and trembled. The foundations also of the mountains quaked and were shaken, because he was angry. Smoke went out of his nostrils. Consuming fire came out of his mouth. Coals were kindled by it. He bowed the heavens also, and came down. Thick darkness was under his feet. He rode on a cherub, and flew. Yes, he soared on the wings of the wind. He made darkness his hiding place, his pavilion around him, darkness of waters, thick clouds of the skies. At the brightness before him his thick clouds passed, hailstones and coals of fire. The LORD also thundered in the sky. The Most High uttered his voice: hailstones and coals of fire. He sent out his arrows, and scattered them. He routed them with great lightning bolts. Then the channels of waters appeared. The foundations of the world were laid bare at your rebuke, LORD, at the blast of the breath of your nostrils. He sent from on high. He took me. He drew me out of many waters. He delivered me from my strong enemy, from those who hated me; for they were too mighty for me. They came on me in the day of my calamity, but the LORD was my support. He brought me out also into a large place. He delivered me, because he delighted in me.” The Korean Revised Version speaks of the LORD in the third person at 18:15, 여호와의 꾸지람과 콧김을 인하여, “because of the rebuke of the LORD and the breath of his nostrils”.
- Words on the LORD who rewarded the speaker according to his righteousness, and on God’s perfect way
words that the LORD rewarded the speaker according to his righteousness, the words of 18:25–27 from “With the merciful you will show yourself merciful” to “the arrogant eyes you will bring down”, and words on God’s perfect way; the speaker (“I”) says, “The LORD has rewarded me according to my righteousness. According to the cleanness of my hands, he has recompensed me. For I have kept the ways of the LORD, and have not wickedly departed from my God. For all his ordinances were before me. I didn’t put away his statutes from me. I was also blameless with him. I kept myself from my iniquity. Therefore the LORD has rewarded me according to my righteousness, according to the cleanness of my hands in his eyesight. With the merciful you will show yourself merciful. With the perfect man, you will show yourself perfect. With the pure, you will show yourself pure. With the crooked you will show yourself shrewd. For you will save the afflicted people, but the arrogant eyes you will bring down. For you will light my lamp, LORD. My God will light up my darkness. For by you, I advance through a troop. By my God, I leap over a wall. As for God, his way is perfect. The LORD’s word is tried. He is a shield to all those who take refuge in him.”
- Praise of the God who teaches hands to war
words that ask who is God except the LORD, and speak of the God who arms the speaker with strength, and of the speaker’s enemies; the speaker (“I”) says, “For who is God, except the LORD? Who is a rock, besides our God, the God who arms me with strength, and makes my way perfect? He makes my feet like deer’s feet, and sets me on my high places. He teaches my hands to war, so that my arms bend a bow of bronze. You have also given me the shield of your salvation. Your right hand sustains me. Your gentleness has made me great. You have enlarged my steps under me, My feet have not slipped. I will pursue my enemies, and overtake them. I won’t turn away until they are consumed. I will strike them through, so that they will not be able to rise. They shall fall under my feet. For you have armed me with strength to the battle. You have subdued under me those who rose up against me. You have also made my enemies turn their backs to me, that I might cut off those who hate me. They cried, but there was no one to save; even to the LORD, but he didn’t answer them. Then I beat them small as the dust before the wind. I cast them out as the mire of the streets. You have delivered me from the strivings of the people. You have made me the head of the nations. A people whom I have not known shall serve me. As soon as they hear of me they shall obey me. The foreigners shall submit themselves to me. The foreigners shall fade away, and shall come trembling out of their strongholds.”
- Praise of the LORD who lives, and thanks to be given among the nations
praise of the LORD who lives, and thanks to be given among the nations; the speaker (“I”) says, “The LORD lives! Blessed be my rock. Exalted be the God of my salvation, even the God who executes vengeance for me, and subdues peoples under me. He rescues me from my enemies. Yes, you lift me up above those who rise up against me. You deliver me from the violent man. Therefore I will give thanks to you, LORD, among the nations, and will sing praises to your name. He gives great deliverance to his king, and shows loving kindness to his anointed, to David and to his offspring, forever more.”
- The heavens declaring the glory of God, and the tent for the sun
praise in which the heavens declare the glory of God, with a tent set for the sun; the text says, “The heavens declare the glory of God. The expanse shows his handiwork. Day after day they pour out speech, and night after night they display knowledge. There is no speech nor language where their voice is not heard. Their voice has gone out through all the earth, their words to the end of the world. In them he has set a tent for the sun, which is as a bridegroom coming out of his room, like a strong man rejoicing to run his course. His going out is from the end of the heavens, his circuit to its ends. There is nothing hidden from its heat.” The Korean Revised Version reads 19:3 as 언어가 없고 들리는 소리도 없으나, “there is no speech, and no voice is heard”, and names God at 19:4, 하나님이 해를 위하여 하늘에 장막을 베푸셨도다, “God has set a tent in the heavens for the sun”. WEB opens 19:1 with the title “For the Chief Musician. A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 19:1.
- The LORD’s perfect law, and a prayer to be forgiven hidden errors
words on the LORD’s law, covenant, precepts, commandment and ordinances, and a prayer to be forgiven hidden errors; the speaker (“I”) says, “The LORD’s law is perfect, restoring the soul. The LORD’s covenant is sure, making wise the simple. The LORD’s precepts are right, rejoicing the heart. The LORD’s commandment is pure, enlightening the eyes. The fear of the LORD is clean, enduring forever. The LORD’s ordinances are true, and righteous altogether. They are more to be desired than gold, yes, than much fine gold, sweeter also than honey and the extract of the honeycomb. Moreover your servant is warned by them. In keeping them there is great reward. Who can discern his errors? Forgive me from hidden errors. Keep back your servant also from presumptuous sins. Let them not have dominion over me. Then I will be upright. I will be blameless and innocent of great transgression. Let the words of my mouth and the meditation of my heart be acceptable in your sight, LORD, my rock, and my redeemer.” The Korean Revised Version reads 여호와의 증거, “the LORD’s testimony”, at 19:7, where WEB reads “The LORD’s covenant”.
- Words wishing that the LORD answer in the day of trouble
words wishing that the LORD may answer “you” in the day of trouble, and words of trust in the name of the LORD; the text says, “May the LORD answer you in the day of trouble. May the name of the God of Jacob set you up on high, send you help from the sanctuary, grant you support from Zion, remember all your offerings, and accept your burned sacrifice.” It goes on, “May he grant you your heart’s desire, and fulfill all your counsel. We will triumph in your salvation. In the name of our God, we will set up our banners. May the LORD grant all your requests. Now I know that the LORD saves his anointed. He will answer him from his holy heaven, with the saving strength of his right hand. Some trust in chariots, and some in horses, but we trust in the name of the LORD our God. They are bowed down and fallen, but we rise up, and stand upright. Save, LORD! Let the King answer us when we call!” 20:5 and 20:7–9 speak as “we”, and 20:6 as “I”. The Korean Revised Version reads 20:7 as 우리는 여호와 우리 하나님의 이름을 자랑하리로다, “we will boast in the name of the LORD our God”. WEB opens 20:1 with the title “For the Chief Musician. A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 20:1.
- Words to the LORD of the king’s joy in the LORD’s strength
words to the LORD of the king’s joy, words that “your hand will find out all of your enemies”, and a prayer that the LORD be exalted; the text says, “The king rejoices in your strength, LORD! How greatly he rejoices in your salvation! You have given him his heart’s desire, and have not withheld the request of his lips.” It goes on, “For you meet him with the blessings of goodness. You set a crown of fine gold on his head. He asked life of you and you gave it to him, even length of days forever and ever. His glory is great in your salvation. You lay honor and majesty on him. For you make him most blessed forever. You make him glad with joy in your presence. For the king trusts in the LORD. Through the loving kindness of the Most High, he shall not be moved. Your hand will find out all of your enemies. Your right hand will find out those who hate you. You will make them as a fiery furnace in the time of your anger. The LORD will swallow them up in his wrath. The fire shall devour them. You will destroy their descendants from the earth, their posterity from among the children of men. For they intended evil against you. They plotted evil against you which cannot succeed. For you will make them turn their back, when you aim drawn bows at their face. Be exalted, LORD, in your strength, so we will sing and praise your power.” 21:13 speaks as “we”. The Korean Revised Version puts 21:1 in the future, 왕이 주의 힘을 인하여 기뻐하며 주의 구원을 인하여 크게 즐거워하리이다, “the king will rejoice in your strength, and greatly rejoice in your salvation”. WEB opens 21:1 with the title “For the Chief Musician. A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 21:1.
- The prayer to God, “Why have you forsaken me?”
a prayer that asks God, “Why have you forsaken me?”, and asks him not to be far; the speaker (“I”) says, “My God, my God, why have you forsaken me? Why are you so far from helping me, and from the words of my groaning? My God, I cry in the daytime, but you don’t answer; in the night season, and am not silent. But you are holy, you who inhabit the praises of Israel. Our fathers trusted in you. They trusted, and you delivered them. They cried to you, and were delivered. They trusted in you, and were not disappointed. But I am a worm, and no man; a reproach of men, and despised by the people. All those who see me mock me. They insult me with their lips. They shake their heads, saying, ‘He trusts in the LORD. Let him deliver him. Let him rescue him, since he delights in him.’ But you brought me out of the womb. You made me trust while at my mother’s breasts. I was thrown on you from my mother’s womb. You are my God since my mother bore me. Don’t be far from me, for trouble is near. For there is no one to help. Many bulls have surrounded me. Strong bulls of Bashan have encircled me. They open their mouths wide against me, lions tearing prey and roaring. I am poured out like water. All my bones are out of joint. My heart is like wax. It is melted within me. My strength is dried up like a potsherd. My tongue sticks to the roof of my mouth. You have brought me into the dust of death. For dogs have surrounded me. A company of evildoers have enclosed me. They have pierced my hands and feet. I can count all of my bones. They look and stare at me. They divide my garments among them. They cast lots for my clothing. But don’t be far off, LORD. You are my help. Hurry to help me! Deliver my soul from the sword, my precious life from the power of the dog. Save me from the lion’s mouth! Yes, you have rescued me from the horns of the wild oxen.” WEB opens 22:1 with the title “For the Chief Musician; set to ‘The Doe of the Morning.’ A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 22:1.
- Words vowing to declare the LORD’s name to the brothers and to praise him in the assembly
words that the speaker will declare the LORD’s name to the brothers and praise him in the assembly, and a call to those who fear the LORD to praise him; the speaker (“I”) says, “I will declare your name to my brothers. Among the assembly, I will praise you. You who fear the LORD, praise him! All you descendants of Jacob, glorify him! Stand in awe of him, all you descendants of Israel! For he has not despised nor abhorred the affliction of the afflicted, neither has he hidden his face from him; but when he cried to him, he heard. My praise of you comes in the great assembly. I will pay my vows before those who fear him. The humble shall eat and be satisfied. They shall praise the LORD who seek after him. Let your hearts live forever. All the ends of the earth shall remember and turn to the LORD. All the relatives of the nations shall worship before you. For the kingdom is the LORD’s. He is the ruler over the nations. All the rich ones of the earth shall eat and worship. All those who go down to the dust shall bow before him, even he who can’t keep his soul alive. Posterity shall serve him. Future generations shall be told about the Lord. They shall come and shall declare his righteousness to a people that shall be born, for he has done it.”
- The song of the LORD my shepherd
the speaker (“I”) sings, “The LORD is my shepherd; I shall lack nothing. He makes me lie down in green pastures. He leads me beside still waters. He restores my soul. He guides me in the paths of righteousness for his name’s sake. Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me. Your rod and your staff, they comfort me. You prepare a table before me in the presence of my enemies. You anoint my head with oil. My cup runs over. Surely goodness and loving kindness shall follow me all the days of my life, and I will dwell in the LORD’s house forever.” WEB opens 23:1 with the title “A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 23:1.
- The song that the earth is the LORD’s, calling on the gates to lift up their heads
the text says, “The earth is the LORD’s, with its fullness; the world, and those who dwell in it. For he has founded it on the seas, and established it on the floods. Who may ascend to the LORD’s hill? Who may stand in his holy place? He who has clean hands and a pure heart; who has not lifted up his soul to falsehood, and has not sworn deceitfully. He shall receive a blessing from the LORD, righteousness from the God of his salvation. This is the generation of those who seek Him, who seek your face—even Jacob.” It goes on, “Lift up your heads, you gates! Be lifted up, you everlasting doors, and the King of glory will come in. Who is the King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, you gates; yes, lift them up, you everlasting doors, and the King of glory will come in. Who is this King of glory? The LORD of Armies is the King of glory!” The Korean Revised Version reads at 24:6 야곱의 하나님의 얼굴을 구하는 자로다 (those who seek the face of the God of Jacob), where WEB reads “who seek your face—even Jacob”. WEB opens 24:1 with the title “A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 24:1.
- A prayer to be shown the LORD’s ways and taught his paths
the speaker (“I”) prays to the LORD, “To you, LORD, I lift up my soul. My God, I have trusted in you. Don’t let me be shamed. Don’t let my enemies triumph over me. Yes, no one who waits for you will be shamed. They will be shamed who deal treacherously without cause. Show me your ways, LORD. Teach me your paths. Guide me in your truth, and teach me, for you are the God of my salvation. I wait for you all day long. LORD, remember your tender mercies and your loving kindness, for they are from old times. Don’t remember the sins of my youth, nor my transgressions. Remember me according to your loving kindness, for your goodness’ sake, LORD. Good and upright is the LORD, therefore he will instruct sinners in the way. He will guide the humble in justice. He will teach the humble his way. All the paths of the LORD are loving kindness and truth to such as keep his covenant and his testimonies. For your name’s sake, LORD, pardon my iniquity, for it is great. What man is he who fears the LORD? He shall instruct him in the way that he shall choose. His soul will dwell at ease. His offspring will inherit the land. The friendship of the LORD is with those who fear him. He will show them his covenant. My eyes are ever on the LORD, for he will pluck my feet out of the net. Turn to me, and have mercy on me, for I am desolate and afflicted. The troubles of my heart are enlarged. Oh bring me out of my distresses. Consider my affliction and my travail. Forgive all my sins. Consider my enemies, for they are many. They hate me with cruel hatred. Oh keep my soul, and deliver me. Let me not be disappointed, for I take refuge in you. Let integrity and uprightness preserve me, for I wait for you. God, redeem Israel out of all his troubles.” WEB opens 25:1 with the title “By David.”; the Korean Revised Version text this collection holds has no title in 25:1.
- A prayer to be judged, examined and proved by the LORD
the speaker (“I”) prays to the LORD, “Judge me, LORD, for I have walked in my integrity. I have trusted also in the LORD without wavering. Examine me, LORD, and prove me. Try my heart and my mind. For your loving kindness is before my eyes. I have walked in your truth. I have not sat with deceitful men, neither will I go in with hypocrites. I hate the assembly of evildoers, and will not sit with the wicked. I will wash my hands in innocence, so I will go about your altar, LORD, that I may make the voice of thanksgiving to be heard and tell of all your wondrous deeds. LORD, I love the habitation of your house, the place where your glory dwells. Don’t gather my soul with sinners, nor my life with bloodthirsty men in whose hands is wickedness; their right hand is full of bribes. But as for me, I will walk in my integrity. Redeem me, and be merciful to me. My foot stands in an even place. In the congregations I will bless the LORD.” WEB opens 26:1 with the title “By David.”; the Korean Revised Version text this collection holds has no title in 26:1.
- A prayer that calls the LORD light and salvation and says, “I will seek your face”
the speaker (“I”) says, “The LORD is my light and my salvation. Whom shall I fear? The LORD is the strength of my life. Of whom shall I be afraid? When evildoers came at me to eat up my flesh, even my adversaries and my foes, they stumbled and fell. Though an army should encamp against me, my heart shall not fear. Though war should rise against me, even then I will be confident. One thing I have asked of the LORD, that I will seek after: that I may dwell in the LORD’s house all the days of my life, to see the LORD’s beauty, and to inquire in his temple. For in the day of trouble, he will keep me secretly in his pavilion. In the secret place of his tabernacle, he will hide me. He will lift me up on a rock. Now my head will be lifted up above my enemies around me. I will offer sacrifices of joy in his tent. I will sing, yes, I will sing praises to the LORD.” The speaker then prays to the LORD, “Hear, LORD, when I cry with my voice. Have mercy also on me, and answer me. When you said, ‘Seek my face,’ my heart said to you, ‘I will seek your face, LORD.’ Don’t hide your face from me. Don’t put your servant away in anger. You have been my help. Don’t abandon me, neither forsake me, God of my salvation. When my father and my mother forsake me, then the LORD will take me up. Teach me your way, LORD. Lead me in a straight path, because of my enemies. Don’t deliver me over to the desire of my adversaries, for false witnesses have risen up against me, such as breathe out cruelty.” and goes on, “I am still confident of this: I will see the goodness of the LORD in the land of the living. Wait for the LORD. Be strong, and let your heart take courage. Yes, wait for the LORD.” The Korean Revised Version reads at 27:10 내 부모는 나를 버렸으나 (my parents have forsaken me), where WEB reads “When my father and my mother forsake me”. WEB opens 27:1 with the title “By David.”; the Korean Revised Version text this collection holds has no title in 27:1.
- A prayer to the LORD, the rock, to hear the voice of petitions
the speaker (“I”) prays to the LORD, “To you, LORD, I call. My rock, don’t be deaf to me, lest, if you are silent to me, I would become like those who go down into the pit. Hear the voice of my petitions, when I cry to you, when I lift up my hands toward your Most Holy Place. Don’t draw me away with the wicked, with the workers of iniquity who speak peace with their neighbors, but mischief is in their hearts. Give them according to their work, and according to the wickedness of their doings. Give them according to the operation of their hands. Bring back on them what they deserve. Because they don’t respect the works of the LORD, nor the operation of his hands, he will break them down and not build them up.” and goes on, “Blessed be the LORD, because he has heard the voice of my petitions. The LORD is my strength and my shield. My heart has trusted in him, and I am helped. Therefore my heart greatly rejoices. With my song I will thank him. The LORD is their strength. He is a stronghold of salvation to his anointed. Save your people, and bless your inheritance. Be their shepherd also, and bear them up forever.” The text does not say who “his anointed” of 28:8 is. WEB opens 28:1 with the title “By David.”; the Korean Revised Version text this collection holds has no title in 28:1.
- The song that calls on the sons of the mighty to ascribe glory to the LORD, and tells of the LORD’s voice
the text says, “Ascribe to the LORD, you sons of the mighty, ascribe to the LORD glory and strength. Ascribe to the LORD the glory due to his name. Worship the LORD in holy array. The LORD’s voice is on the waters. The God of glory thunders, even the LORD on many waters. The LORD’s voice is powerful. The LORD’s voice is full of majesty. The LORD’s voice breaks the cedars. Yes, the LORD breaks in pieces the cedars of Lebanon. He makes them also to skip like a calf; Lebanon and Sirion like a young, wild ox. The LORD’s voice strikes with flashes of lightning. The LORD’s voice shakes the wilderness. The LORD shakes the wilderness of Kadesh. The LORD’s voice makes the deer calve, and strips the forests bare. In his temple everything says, ‘Glory!’ The LORD sat enthroned at the Flood. Yes, the LORD sits as King forever. The LORD will give strength to his people. The LORD will bless his people with peace.” WEB opens 29:1 with the title “A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 29:1.
- The song of one who will extol the LORD and give thanks to him forever
the speaker (“I”) praises the LORD, “I will extol you, LORD, for you have raised me up, and have not made my foes to rejoice over me. LORD my God, I cried to you, and you have healed me. LORD, you have brought up my soul from Sheol. You have kept me alive, that I should not go down to the pit. Sing praise to the LORD, you saints of his. Give thanks to his holy name. For his anger is but for a moment. His favor is for a lifetime. Weeping may stay for the night, but joy comes in the morning. As for me, I said in my prosperity, ‘I shall never be moved.’ You, LORD, when you favored me, made my mountain stand strong; but when you hid your face, I was troubled. I cried to you, LORD. I made supplication to the Lord: ‘What profit is there in my destruction, if I go down to the pit? Shall the dust praise you? Shall it declare your truth? Hear, LORD, and have mercy on me. LORD, be my helper.’ You have turned my mourning into dancing for me. You have removed my sackcloth, and clothed me with gladness, to the end that my heart may sing praise to you, and not be silent. LORD my God, I will give thanks to you forever!” WEB opens 30:1 with the title “A Psalm. A Song for the Dedication of the Temple. By David.”; the Korean Revised Version text this collection holds has no title in 30:1.
- A prayer that commends the spirit into the LORD’s hand
the speaker (“I”) prays to the LORD, “In you, LORD, I take refuge. Let me never be disappointed. Deliver me in your righteousness. Bow down your ear to me. Deliver me speedily. Be to me a strong rock, a house of defense to save me. For you are my rock and my fortress, therefore for your name’s sake lead me and guide me. Pluck me out of the net that they have laid secretly for me, for you are my stronghold. Into your hand I commend my spirit. You redeem me, LORD, God of truth. I hate those who regard lying vanities, but I trust in the LORD. I will be glad and rejoice in your loving kindness, for you have seen my affliction. You have known my soul in adversities. You have not shut me up into the hand of the enemy. You have set my feet in a large place. Have mercy on me, LORD, for I am in distress. My eye, my soul, and my body waste away with grief. For my life is spent with sorrow, my years with sighing. My strength fails because of my iniquity. My bones are wasted away. Because of all my adversaries I have become utterly contemptible to my neighbors, a horror to my acquaintances. Those who saw me on the street fled from me. I am forgotten from their hearts like a dead man. I am like broken pottery. For I have heard the slander of many, terror on every side, while they conspire together against me, they plot to take away my life. But I trust in you, LORD. I said, ‘You are my God.’ My times are in your hand. Deliver me from the hand of my enemies, and from those who persecute me. Make your face to shine on your servant. Save me in your loving kindness. Let me not be disappointed, LORD, for I have called on you. Let the wicked be disappointed. Let them be silent in Sheol. Let the lying lips be mute, which speak against the righteous insolently, with pride and contempt. Oh how great is your goodness, which you have laid up for those who fear you, which you have worked for those who take refuge in you, before the sons of men! In the shelter of your presence you will hide them from the plotting of man. You will keep them secretly in a dwelling away from the strife of tongues.” and goes on, “Praise be to the LORD, for he has shown me his marvelous loving kindness in a strong city. As for me, I said in my haste, ‘I am cut off from before your eyes.’ Nevertheless you heard the voice of my petitions when I cried to you. Oh love the LORD, all you his saints! The LORD preserves the faithful, and fully recompenses him who behaves arrogantly. Be strong, and let your heart take courage, all you who hope in the LORD.” WEB opens 31:1 with the title “For the Chief Musician. A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 31:1.
- The song of the blessing of the forgiven, telling of sin acknowledged to the LORD
the text says, “Blessed is he whose disobedience is forgiven, whose sin is covered. Blessed is the man to whom the LORD doesn’t impute iniquity, in whose spirit there is no deceit.” The speaker (“I”) then says, “When I kept silence, my bones wasted away through my groaning all day long. For day and night your hand was heavy on me. My strength was sapped in the heat of summer.” The speaker goes on, “I acknowledged my sin to you. I didn’t hide my iniquity. I said, I will confess my transgressions to the LORD, and you forgave the iniquity of my sin.” and then, “For this, let everyone who is godly pray to you in a time when you may be found. Surely when the great waters overflow, they shall not reach to him. You are my hiding place. You will preserve me from trouble. You will surround me with songs of deliverance.” The text goes on, “I will instruct you and teach you in the way which you shall go. I will counsel you with my eye on you. Don’t be like the horse, or like the mule, which have no understanding, who are controlled by bit and bridle, or else they will not come near to you. Many sorrows come to the wicked, but loving kindness shall surround him who trusts in the LORD. Be glad in the LORD, and rejoice, you righteous! Shout for joy, all you who are upright in heart!” It does not say who the “I” of 32:8 is. WEB opens 32:1 with the title “By David. A contemplative psalm.”; the Korean Revised Version text this collection holds has no title in 32:1.
- The song that calls the righteous to rejoice in the LORD and sing to him a new song
the text says, “Rejoice in the LORD, you righteous! Praise is fitting for the upright. Give thanks to the LORD with the lyre. Sing praises to him with the harp of ten strings. Sing to him a new song. Play skillfully with a shout of joy! For the LORD’s word is right. All his work is done in faithfulness. He loves righteousness and justice. The earth is full of the loving kindness of the LORD. By the LORD’s word, the heavens were made: all their army by the breath of his mouth. He gathers the waters of the sea together as a heap. He lays up the deeps in storehouses. Let all the earth fear the LORD. Let all the inhabitants of the world stand in awe of him. For he spoke, and it was done. He commanded, and it stood firm. The LORD brings the counsel of the nations to nothing. He makes the thoughts of the peoples to be of no effect. The counsel of the LORD stands fast forever, the thoughts of his heart to all generations. Blessed is the nation whose God is the LORD, the people whom he has chosen for his own inheritance. The LORD looks from heaven. He sees all the sons of men. From the place of his habitation he looks out on all the inhabitants of the earth, he who fashions all of their hearts; and he considers all of their works. There is no king saved by the multitude of an army. A mighty man is not delivered by great strength. A horse is a vain thing for safety, neither does he deliver any by his great power. Behold, the LORD’s eye is on those who fear him, on those who hope in his loving kindness, to deliver their soul from death, to keep them alive in famine.” Then the speakers (“we”) say, “Our soul has waited for the LORD. He is our help and our shield. For our heart rejoices in him, because we have trusted in his holy name. Let your loving kindness be on us, LORD, since we have hoped in you.”
- Praise of the LORD at all times, and a call to taste and see that he is good
praise of the LORD by the speaker (“I”), a call to those who hear, and words on the righteous and the wicked. 34:1–2 read, “I will bless the LORD at all times. His praise will always be in my mouth. My soul shall boast in the LORD. The humble shall hear of it and be glad.” 34:3 reads, “Oh magnify the LORD with me. Let’s exalt his name together.” The psalm tells, in 34:4, “I sought the LORD, and he answered me, and delivered me from all my fears.” 34:6 reads, “This poor man cried, and the LORD heard him, and saved him out of all his troubles.” 34:7 reads, “The LORD’s angel encamps around those who fear him, and delivers them.” 34:8–9 read, “Oh taste and see that the LORD is good. Blessed is the man who takes refuge in him. Oh fear the LORD, you his saints, for there is no lack with those who fear him.” 34:11 reads, “Come, you children, listen to me. I will teach you the fear of the LORD.” 34:12–14 read, “Who is someone who desires life, and loves many days, that he may see good? Keep your tongue from evil, and your lips from speaking lies. Depart from evil, and do good. Seek peace, and pursue it.” Of the righteous and the wicked, 34:15–16 read, “The LORD’s eyes are toward the righteous. His ears listen to their cry. The LORD’s face is against those who do evil, to cut off their memory from the earth.” 34:19 reads, “Many are the afflictions of the righteous, but the LORD delivers him out of them all.” 34:21–22 read, “Evil shall kill the wicked. Those who hate the righteous shall be condemned. The LORD redeems the soul of his servants. None of those who take refuge in him shall be condemned.” WEB opens 34:1 with the title “By David; when he pretended to be insane before Abimelech, who drove him away, and he departed.”; the Korean Revised Version text this collection holds has no title in 34:1.
- A prayer for the LORD to contend with those who contend with the speaker and fight those who fight against him
a prayer of the speaker (“I”) to the LORD. 35:1–3 read, “Contend, LORD, with those who contend with me. Fight against those who fight against me. Take hold of shield and buckler, and stand up for my help. Brandish the spear and block those who pursue me. Tell my soul, ‘I am your salvation.’” 35:4–7 read, “Let those who seek after my soul be disappointed and brought to dishonor. Let those who plot my ruin be turned back and confounded. Let them be as chaff before the wind, the LORD’s angel driving them on. Let their way be dark and slippery, the LORD’s angel pursuing them. For without cause they have hidden their net in a pit for me. Without cause they have dug a pit for my soul.” 35:9–10 read, “My soul shall be joyful in the LORD. It shall rejoice in his salvation. All my bones shall say, ‘LORD, who is like you, who delivers the poor from him who is too strong for him; yes, the poor and the needy from him who robs him?’” The psalm tells, in 35:11–14, “Unrighteous witnesses rise up. They ask me about things that I don’t know about. They reward me evil for good, to the bereaving of my soul. But as for me, when they were sick, my clothing was sackcloth. I afflicted my soul with fasting. My prayer returned into my own bosom. I behaved myself as though it had been my friend or my brother. I bowed down mourning, as one who mourns his mother.” 35:17 reads, “Lord, how long will you look on? Rescue my soul from their destruction, my precious life from the lions.” 35:21–24 read, “Yes, they opened their mouth wide against me. They said, ‘Aha! Aha! Our eye has seen it!’ You have seen it, LORD. Don’t keep silent. Lord, don’t be far from me. Wake up! Rise up to defend me, my God! My Lord, contend for me! Vindicate me, LORD my God, according to your righteousness. Don’t let them gloat over me.” 35:27–28 read, “Let those who favor my righteous cause shout for joy and be glad. Yes, let them say continually, ‘May the LORD be magnified, who has pleasure in the prosperity of his servant!’ My tongue shall talk about your righteousness and about your praise all day long.” WEB opens 35:1 with the title “By David.”; the Korean Revised Version text this collection holds has no title in 35:1.
- Words on the disobedience of the wicked and the LORD’s loving kindness in the heavens
words on the wicked, praise of the LORD’s loving kindness, and a prayer of the speaker (“I”). 36:1–4 read, “A revelation is within my heart about the disobedience of the wicked: There is no fear of God before his eyes. For he flatters himself in his own eyes, too much to detect and hate his sin. The words of his mouth are iniquity and deceit. He has ceased to be wise and to do good. He plots iniquity on his bed. He sets himself in a way that is not good. He doesn’t abhor evil.” 36:5–7 read, “Your loving kindness, LORD, is in the heavens. Your faithfulness reaches to the skies. Your righteousness is like the mountains of God. Your judgments are like a great deep. LORD, you preserve man and animal. How precious is your loving kindness, God! The children of men take refuge under the shadow of your wings.” 36:9 reads, “For with you is the spring of life. In your light we will see light.” 36:10–11 read, “Oh continue your loving kindness to those who know you, your righteousness to the upright in heart. Don’t let the foot of pride come against me. Don’t let the hand of the wicked drive me away.” 36:12 reads, “There the workers of iniquity are fallen. They are thrust down, and shall not be able to rise.” The Korean Revised Version reads 36:1–2 악인의 죄얼이 내 마음에 이르기를 그 목전에는 하나님을 두려워함이 없다 하니 저가 스스로 자긍하기를 자기 죄악이 드러나지 아니하고 미워함을 받지도 아니하리라 함이로다. WEB opens 36:1 with the title “For the Chief Musician. By David, the servant of the LORD.”; the Korean Revised Version text this collection holds has no title in 36:1.
- Words not to fret because of evildoers, and that the humble shall inherit the land
words on evildoers and the wicked, and on those who wait for the LORD and the humble. In 37:1–2 the text says, “Don’t fret because of evildoers, neither be envious against those who work unrighteousness. For they shall soon be cut down like the grass, and wither like the green herb.” 37:3–7 read, “Trust in the LORD, and do good. Dwell in the land, and enjoy safe pasture. Also delight yourself in the LORD, and he will give you the desires of your heart. Commit your way to the LORD. Trust also in him, and he will do this: he will make your righteousness shine out like light, and your justice as the noon day sun. Rest in the LORD, and wait patiently for him. Don’t fret because of him who prospers in his way, because of the man who makes wicked plots happen.” 37:8–9 read, “Cease from anger, and forsake wrath. Don’t fret; it leads only to evildoing. For evildoers shall be cut off, but those who wait for the LORD shall inherit the land.” 37:10–11 read, “For yet a little while, and the wicked will be no more. Yes, though you look for his place, he isn’t there. But the humble shall inherit the land, and shall delight themselves in the abundance of peace.” The Korean Revised Version reads 37:3 그의 성실로 식물을 삼을지어다, where WEB reads “enjoy safe pasture”, and 37:11 온유한 자, where WEB reads “the humble”. WEB opens 37:1 with the title “By David.”; the Korean Revised Version text this collection holds has no title in 37:1.
- Words on the wicked who plot against the just, and on the LORD who upholds the righteous
words on the wicked and the righteous. 37:12–15 read, “The wicked plots against the just, and gnashes at him with his teeth. The Lord will laugh at him, for he sees that his day is coming. The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, to kill those who are upright on the path. Their sword shall enter into their own heart. Their bows shall be broken.” 37:16–17 read, “Better is a little that the righteous has, than the abundance of many wicked. For the arms of the wicked shall be broken, but the LORD upholds the righteous.” 37:18–20 read, “The LORD knows the days of the perfect. Their inheritance shall be forever. They shall not be disappointed in the time of evil. In the days of famine they shall be satisfied. But the wicked shall perish. The enemies of the LORD shall be like the beauty of the fields. They will vanish— vanish like smoke.” 37:21–24 read, “The wicked borrow, and don’t pay back, but the righteous give generously. For such as are blessed by him shall inherit the land. Those who are cursed by him shall be cut off. A man’s steps are established by the LORD. He delights in his way. Though he stumble, he shall not fall, for the LORD holds him up with his hand.” 37:25 gives the words of the speaker (“I”): “I have been young, and now am old, yet I have not seen the righteous forsaken, nor his children begging for bread.” 37:26 reads, “All day long he deals graciously, and lends. His offspring is blessed.” The Korean Revised Version reads 37:13 그 날의 이름을 보심이로다, where WEB reads “for he sees that his day is coming”; 37:20 어린 양의 기름 같이 타서 연기 되어 없어지리로다, where WEB reads “shall be like the beauty of the fields. They will vanish— vanish like smoke”; and 37:22 주의 복을 받은 자 and 주의 저주를 받은 자, where WEB reads “such as are blessed by him” and “Those who are cursed by him”.
- Words to depart from evil and do good, and that the salvation of the righteous is from the LORD
words to depart from evil and do good, and words on the righteous and the wicked. 37:27–29 read, “Depart from evil, and do good. Live securely forever. For the LORD loves justice, and doesn’t forsake his saints. They are preserved forever, but the children of the wicked shall be cut off. The righteous shall inherit the land, and live in it forever.” 37:30–31 read, “The mouth of the righteous talks of wisdom. His tongue speaks justice. The law of his God is in his heart. None of his steps shall slide.” 37:32–34 read, “The wicked watch the righteous, and seek to kill him. The LORD will not leave him in his hand, nor condemn him when he is judged. Wait for the LORD, and keep his way, and he will exalt you to inherit the land. When the wicked are cut off, you shall see it.” 37:35–36 give the words of the speaker (“I”): “I have seen the wicked in great power, spreading himself like a green tree in its native soil. But he passed away, and behold, he was not. Yes, I sought him, but he could not be found.” 37:37–40 read, “Mark the perfect man, and see the upright, for there is a future for the man of peace. As for transgressors, they shall be destroyed together. The future of the wicked shall be cut off. But the salvation of the righteous is from the LORD. He is their stronghold in the time of trouble. The LORD helps them and rescues them. He rescues them from the wicked and saves them, because they have taken refuge in him.” The Korean Revised Version reads 37:27 그리하면 영영히 거하리니, where WEB reads “Live securely forever”; 37:36 사람이 지날 때에 저가 없어졌으니, where WEB reads “But he passed away, and behold, he was not”; and 37:37 화평한 자의 결국은 평안이로다, where WEB reads “for there is a future for the man of peace”.
- A prayer not to be rebuked in the LORD’s wrath
a prayer of the speaker (“I”) to the LORD. 38:1–4 read, “LORD, don’t rebuke me in your wrath, neither chasten me in your hot displeasure. For your arrows have pierced me, your hand presses hard on me. There is no soundness in my flesh because of your indignation, neither is there any health in my bones because of my sin. For my iniquities have gone over my head. As a heavy burden, they are too heavy for me.” 38:5–8 read, “My wounds are loathsome and corrupt because of my foolishness. I am in pain and bowed down greatly. I go mourning all day long. For my waist is filled with burning. There is no soundness in my flesh. I am faint and severely bruised. I have groaned by reason of the anguish of my heart.” 38:11–12 read, “My lovers and my friends stand aloof from my plague. My kinsmen stand far away. They also who seek after my life lay snares. Those who seek my hurt speak mischievous things, and meditate deceits all day long.” 38:13–15 read, “But I, as a deaf man, don’t hear. I am as a mute man who doesn’t open his mouth. Yes, I am as a man who doesn’t hear, in whose mouth are no reproofs. For I hope in you, LORD. You will answer, Lord my God.” 38:16–18 read, “For I said, ‘Don’t let them gloat over me, or exalt themselves over me when my foot slips.’ For I am ready to fall. My pain is continually before me. For I will declare my iniquity. I will be sorry for my sin.” 38:21–22 read, “Don’t forsake me, LORD. My God, don’t be far from me. Hurry to help me, Lord, my salvation.” The Korean Revised Version reads 38:16 내가 말하기를 두렵건대 저희가 내게 대하여 기뻐하며 내가 실족할 때에 나를 향하여 망자존대할까 하였나이다, and 38:18 내 죄악을 고하고 내 죄를 슬퍼함이니이다. WEB opens 38:1 with the title “A Psalm by David, for a memorial.”; the Korean Revised Version text this collection holds has no title in 38:1.
- A prayer to be shown the end and the measure of one’s days
words of the speaker (“I”) and a prayer to the LORD. 39:1–3 read, “I said, ‘I will watch my ways, so that I don’t sin with my tongue. I will keep my mouth with a bridle while the wicked is before me.’ I was mute with silence. I held my peace, even from good. My sorrow was stirred. My heart was hot within me. While I meditated, the fire burned. I spoke with my tongue:” 39:4–5 read, “LORD, show me my end, what is the measure of my days. Let me know how frail I am. Behold, you have made my days hand widths. My lifetime is as nothing before you. Surely every man stands as a breath.” 39:6 reads, “Surely every man walks like a shadow. Surely they busy themselves in vain. He heaps up, and doesn’t know who shall gather.” 39:7–9 read, “Now, Lord, what do I wait for? My hope is in you. Deliver me from all my transgressions. Don’t make me the reproach of the foolish. I was mute. I didn’t open my mouth, because you did it.” 39:10–11 read, “Remove your scourge away from me. I am overcome by the blow of your hand. When you rebuke and correct man for iniquity, you consume his wealth like a moth. Surely every man is but a breath.” 39:12–13 read, “Hear my prayer, LORD, and give ear to my cry. Don’t be silent at my tears. For I am a stranger with you, a foreigner, as all my fathers were. Oh spare me, that I may recover strength, before I go away and exist no more.” WEB sets the words of 39:1, and 39:4–5, 39:6–11 and 39:12–13, each inside quotation marks of their own; the Korean Revised Version has none. WEB opens 39:1 with the title “For the Chief Musician. For Jeduthun. A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 39:1.
- Praise that tells of waiting patiently for the LORD
praise of the speaker (“I”), telling of the past. The psalm tells, in 40:1–3, “I waited patiently for the LORD. He turned to me, and heard my cry. He brought me up also out of a horrible pit, out of the miry clay. He set my feet on a rock, and gave me a firm place to stand. He has put a new song in my mouth, even praise to our God. Many shall see it, and fear, and shall trust in the LORD.” 40:4–5 read, “Blessed is the man who makes the LORD his trust, and doesn’t respect the proud, nor such as turn away to lies. Many, LORD, my God, are the wonderful works which you have done, and your thoughts which are toward us. They can’t be declared back to you. If I would declare and speak of them, they are more than can be counted.” The psalm goes on, in 40:6–8, “Sacrifice and offering you didn’t desire. You have opened my ears. You have not required burnt offering and sin offering. Then I said, ‘Behold, I have come. It is written about me in the book in the scroll. I delight to do your will, my God. Yes, your law is within my heart.’” In 40:9–10 it says, “I have proclaimed glad news of righteousness in the great assembly. Behold, I will not seal my lips, LORD, you know. I have not hidden your righteousness within my heart. I have declared your faithfulness and your salvation. I have not concealed your loving kindness and your truth from the great assembly.” In 40:6 the Korean Revised Version reads 주께서 나의 귀를 통하여 들리시기를 제사와 예물을 기뻐 아니하시며 번제와 속죄제를 요구치 아니하신다 하신지라. WEB opens 40:1 with the title “For the Chief Musician. A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 40:1.
- A prayer that the LORD not withhold his tender mercies, and hurry to help
a prayer of the speaker (“I”) to the LORD. 40:11–12 read, “Don’t withhold your tender mercies from me, LORD. Let your loving kindness and your truth continually preserve me. For innumerable evils have surrounded me. My iniquities have overtaken me, so that I am not able to look up. They are more than the hairs of my head. My heart has failed me.” 40:13–15 read, “Be pleased, LORD, to deliver me. Hurry to help me, LORD. Let them be disappointed and confounded together who seek after my soul to destroy it. Let them be turned backward and brought to dishonor who delight in my hurt. Let them be desolate by reason of their shame that tell me, ‘Aha! Aha!’” 40:16–17 read, “Let all those who seek you rejoice and be glad in you. Let such as love your salvation say continually, ‘Let the LORD be exalted!’ But I am poor and needy. May the Lord think about me. You are my help and my deliverer. Don’t delay, my God.” The Korean Revised Version reads 40:12 죄가 나의 머리털보다 많으므로, where WEB reads “They are more than the hairs of my head”, and 40:17 주께서는 나를 생각하시오니, where WEB reads “May the Lord think about me”.
- The blessing of the one who considers the poor, and a prayer for mercy
words on the one who considers the poor, and a prayer of the speaker (“I”). 41:1–3 read, “Blessed is he who considers the poor. The LORD will deliver him in the day of evil. The LORD will preserve him, and keep him alive. He shall be blessed on the earth, and he will not surrender him to the will of his enemies. The LORD will sustain him on his sickbed, and restore him from his bed of illness.” 41:4 reads, “I said, ‘LORD, have mercy on me! Heal me, for I have sinned against you.’” 41:5–9 read, “My enemies speak evil against me: ‘When will he die, and his name perish?’ If he comes to see me, he speaks falsehood. His heart gathers iniquity to itself. When he goes abroad, he tells it. All who hate me whisper together against me. They imagine the worst for me. ‘An evil disease’, they say, ‘has afflicted him. Now that he lies he shall rise up no more.’ Yes, my own familiar friend, in whom I trusted, who ate bread with me, has lifted up his heel against me.” 41:10–12 read, “But you, LORD, have mercy on me, and raise me up, that I may repay them. By this I know that you delight in me, because my enemy doesn’t triumph over me. As for me, you uphold me in my integrity, and set me in your presence forever.” The Korean Revised Version reads 41:2 주여 저를 그 원수의 뜻에 맡기지 마소서, where WEB reads “and he will not surrender him to the will of his enemies”. WEB opens 41:1 with the title “For the Chief Musician. A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 41:1.
- Words that bless the LORD, the God of Israel, from everlasting to everlasting
words that bless the LORD. The text says, “Blessed be the LORD, the God of Israel, from everlasting and to everlasting! Amen and amen.”
- The prayer of a soul that pants after God as the deer pants for the water brooks
the speaker (“I”) prays, “As the deer pants for the water brooks, so my soul pants after you, God. My soul thirsts for God, for the living God. When shall I come and appear before God? My tears have been my food day and night, while they continually ask me, ‘Where is your God?’ These things I remember, and pour out my soul within me, how I used to go with the crowd, and led them to God’s house, with the voice of joy and praise, a multitude keeping a holy day.” The speaker goes on, “Why are you in despair, my soul? Why are you disturbed within me? Hope in God! For I shall still praise him for the saving help of his presence.” Then the speaker prays, “My God, my soul is in despair within me. Therefore I remember you from the land of the Jordan, the heights of Hermon, from the hill Mizar. Deep calls to deep at the noise of your waterfalls. All your waves and your billows have swept over me. The LORD will command his loving kindness in the daytime. In the night his song shall be with me: a prayer to the God of my life. I will ask God, my rock, ‘Why have you forgotten me? Why do I go mourning because of the oppression of the enemy?’ As with a sword in my bones, my adversaries reproach me, while they continually ask me, ‘Where is your God?’” At the end the speaker says, “Why are you in despair, my soul? Why are you disturbed within me? Hope in God! For I shall still praise him, the saving help of my countenance, and my God.” The Korean Revised Version reads 요단땅과 헤르몬과 미살산에서 at 42:6. WEB opens 42:1 with the title “For the Chief Musician. A contemplation by the sons of Korah.”; the Korean Revised Version text this collection holds has no title in 42:1.
- The prayer “Vindicate me, God,” against an ungodly nation
the speaker (“I”) prays, “Vindicate me, God, and plead my cause against an ungodly nation. Oh, deliver me from deceitful and wicked men. For you are the God of my strength. Why have you rejected me? Why do I go mourning because of the oppression of the enemy? Oh, send out your light and your truth. Let them lead me. Let them bring me to your holy hill, to your tents. Then I will go to the altar of God, to God, my exceeding joy. I will praise you on the harp, God, my God.” At the end the speaker says, “Why are you in despair, my soul? Why are you disturbed within me? Hope in God! For I shall still praise him: my Savior, my helper, and my God.”
- The words of God’s work in the days of old, heard with the ears, and of the boast in God
the speakers (“we”) say, “We have heard with our ears, God; our fathers have told us what work you did in their days, in the days of old. You drove out the nations with your hand, but you planted them. You afflicted the peoples, but you spread them abroad. For they didn’t get the land in possession by their own sword, neither did their own arm save them; but your right hand, your arm, and the light of your face, because you were favorable to them.” They go on, “God, you are my King. Command victories for Jacob! Through you, we will push down our adversaries. Through your name, we will tread down those who rise up against us. For I will not trust in my bow, neither will my sword save me. But you have saved us from our adversaries, and have shamed those who hate us. In God we have made our boast all day long. We will give thanks to your name forever.” 44:4 and 44:6 speak in the first person singular (“my King”, “I will not trust in my bow”). WEB opens 44:1 with the title “For the Chief Musician. By the sons of Korah. A contemplative psalm.”; the Korean Revised Version text this collection holds has no title in 44:1.
- The prayer that the Lord wake up and rise up to help
the speakers (“we”) say, “But now you rejected us, and brought us to dishonor, and don’t go out with our armies. You make us turn back from the adversary. Those who hate us take plunder for themselves. You have made us like sheep for food, and have scattered us among the nations. You sell your people for nothing, and have gained nothing from their sale. You make us a reproach to our neighbors, a scoffing and a derision to those who are around us. You make us a byword among the nations, a shaking of the head among the peoples. All day long my dishonor is before me, and shame covers my face, at the taunt of one who reproaches and verbally abuses, because of the enemy and the avenger. All this has come on us, yet we haven’t forgotten you. We haven’t been false to your covenant. Our heart has not turned back, neither have our steps strayed from your path, though you have crushed us in the haunt of jackals, and covered us with the shadow of death. If we have forgotten the name of our God, or spread out our hands to a strange god, won’t God search this out? For he knows the secrets of the heart. Yes, for your sake we are killed all day long. We are regarded as sheep for the slaughter.” They pray, “Wake up! Why do you sleep, Lord? Arise! Don’t reject us forever. Why do you hide your face, and forget our affliction and our oppression? For our soul is bowed down to the dust. Our body clings to the earth. Rise up to help us. Redeem us for your loving kindness’ sake.” 44:15 speaks in the first person singular (“my dishonor”, “my face”); the Korean Revised Version has it in 44:16 as well (나를 비방하고, 나의 원수).
- The song of the verses recited for the king
the speaker (“I”) says, “My heart overflows with a noble theme. I recite my verses for the king. My tongue is like the pen of a skillful writer. You are the most excellent of the sons of men. Grace has anointed your lips, therefore God has blessed you forever. Strap your sword on your thigh, O mighty one, in your splendor and your majesty. In your majesty ride on victoriously on behalf of truth, humility, and righteousness. Let your right hand display awesome deeds. Your arrows are sharp. The nations fall under you, with arrows in the heart of the king’s enemies. Your throne, God, is forever and ever. A scepter of equity is the scepter of your kingdom. You have loved righteousness, and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness above your fellows. All your garments smell like myrrh, aloes, and cassia. Out of ivory palaces stringed instruments have made you glad. Kings’ daughters are among your honorable women. At your right hand the queen stands in gold of Ophir. Listen, daughter, consider, and turn your ear. Forget your own people, and also your father’s house. So the king will desire your beauty, honor him, for he is your lord. The daughter of Tyre comes with a gift. The rich among the people entreat your favor. The princess inside is all glorious. Her clothing is interwoven with gold. She shall be led to the king in embroidered work. The virgins, her companions who follow her, shall be brought to you. With gladness and rejoicing they shall be led. They shall enter into the king’s palace. Your sons will take the place of your fathers. You shall make them princes in all the earth. I will make your name to be remembered in all generations. Therefore the peoples shall give you thanks forever and ever.” Neither edition says who the king, the queen, the daughter of 45:10 or the princess of 45:13 is. In many places where WEB says “you” and “your” to the one addressed (45:2–5, 45:7–9, 45:14, 45:16–17), the Korean Revised Version reads 왕, the king; at 45:13 it reads 왕의 딸, the king’s daughter, where WEB reads “The princess”. WEB opens 45:1 with the title “For the Chief Musician. Set to ‘The Lilies.’ A contemplation by the sons of Korah. A wedding song.”; the Korean Revised Version text this collection holds has no title in 45:1.
- The praise of God as “our refuge and strength”
the speakers (“we”) say, “God is our refuge and strength, a very present help in trouble. Therefore we won’t be afraid, though the earth changes, though the mountains are shaken into the heart of the seas; though its waters roar and are troubled, though the mountains tremble with their swelling.” They go on, “There is a river, the streams of which make the city of God glad, the holy place of the tents of the Most High. God is within her. She shall not be moved. God will help her at dawn. The nations raged. The kingdoms were moved. He lifted his voice and the earth melted. The LORD of Armies is with us. The God of Jacob is our refuge.” Then, “Come, see the LORD’s works, what desolations he has made on the earth. He makes wars cease to the end of the earth. He breaks the bow, and shatters the spear. He burns the chariots in the fire.” 46:10 gives the words, “Be still, and know that I am God. I will be exalted among the nations. I will be exalted on the earth.” WEB sets them in quotation marks and names no one who says them; the Korean Revised Version opens them with 이르시기를 and closes them with 하시도다. At the end the speakers say again, “The LORD of Armies is with us. The God of Jacob is our refuge.” WEB opens 46:1 with the title “For the Chief Musician. By the sons of Korah. According to Alamoth.”; the Korean Revised Version text this collection holds has no title in 46:1.
- The call to all the nations to clap their hands and shout to God
the speakers (“we”) say, “Oh clap your hands, all you nations. Shout to God with the voice of triumph! For the LORD Most High is awesome. He is a great King over all the earth. He subdues nations under us, and peoples under our feet. He chooses our inheritance for us, the glory of Jacob whom he loved.” They go on, “God has gone up with a shout, the LORD with the sound of a trumpet. Sing praises to God! Sing praises! Sing praises to our King! Sing praises! For God is the King of all the earth. Sing praises with understanding. God reigns over the nations. God sits on his holy throne. The princes of the peoples are gathered together, the people of the God of Abraham. For the shields of the earth belong to God. He is greatly exalted!” The Korean Revised Version reads at 47:9 아브라함의 하나님의 백성이 되도다, and 세상의 모든 방패는 여호와의 것임이여, where WEB reads “For the shields of the earth belong to God”. WEB opens 47:1 with the title “For the Chief Musician. A Psalm by the sons of Korah.”; the Korean Revised Version text this collection holds has no title in 47:1.
- The praise of the LORD’s greatness and of Mount Zion, the city of the great King
the speakers (“we”) say, “Great is the LORD, and greatly to be praised, in the city of our God, in his holy mountain. Beautiful in elevation, the joy of the whole earth, is Mount Zion, on the north sides, the city of the great King. God has shown himself in her citadels as a refuge. For, behold, the kings assembled themselves, they passed by together. They saw it, then they were amazed. They were dismayed. They hurried away. Trembling took hold of them there, pain, as of a woman in travail. With the east wind, you break the ships of Tarshish. As we have heard, so we have seen, in the city of the LORD of Armies, in the city of our God. God will establish it forever.” They go on, “We have thought about your loving kindness, God, in the middle of your temple. As is your name, God, so is your praise to the ends of the earth. Your right hand is full of righteousness. Let Mount Zion be glad! Let the daughters of Judah rejoice because of your judgments.” Then, “Walk about Zion, and go around her. Number its towers. Notice her bulwarks. Consider her palaces, that you may tell it to the next generation. For this God is our God forever and ever. He will be our guide even to death.” The Korean Revised Version reads 큰 왕의 성 곧 북방에 있는 시온산 at 48:2. WEB opens 48:1 with the title “A Song. A Psalm by the sons of Korah.”; the Korean Revised Version text this collection holds has no title in 48:1.
- Words that none of those who trust in their wealth can redeem his brother
the speaker (“I”) says, “Hear this, all you peoples. Listen, all you inhabitants of the world, both low and high, rich and poor together. My mouth will speak words of wisdom. My heart will utter understanding. I will incline my ear to a proverb. I will solve my riddle on the harp. Why should I fear in the days of evil, when iniquity at my heels surrounds me? Those who trust in their wealth, and boast in the multitude of their riches— none of them can by any means redeem his brother, nor give God a ransom for him. For the redemption of their life is costly, no payment is ever enough, that he should live on forever, that he should not see corruption. For he sees that wise men die; likewise the fool and the senseless perish, and leave their wealth to others. Their inward thought is that their houses will endure forever, and their dwelling places to all generations. They name their lands after themselves. But man, despite his riches, doesn’t endure. He is like the animals that perish. This is the destiny of those who are foolish, and of those who approve their sayings.” The speaker goes on, “They are appointed as a flock for Sheol. Death shall be their shepherd. The upright shall have dominion over them in the morning. Their beauty shall decay in Sheol, far from their mansion. But God will redeem my soul from the power of Sheol, for he will receive me.” Then, “Don’t be afraid when a man is made rich, when the glory of his house is increased; for when he dies he will carry nothing away. His glory won’t descend after him. Though while he lived he blessed his soul— and men praise you when you do well for yourself— he shall go to the generation of his fathers. They shall never see the light. A man who has riches without understanding, is like the animals that perish.” The Korean Revised Version reads 존귀하나 and 존귀에 처하나 at 49:12 and 49:20, where WEB speaks of riches, and at 49:13 후세 사람은 오히려 저희 말을 칭찬하리로다, where WEB reads “and of those who approve their sayings”. WEB opens 49:1 with the title “For the Chief Musician. A Psalm by the sons of Korah.”; the Korean Revised Version text this collection holds has no title in 49:1.
- The praise that God calls to the heavens above and to the earth, that he may judge his people
the text says, “The Mighty One, God, the LORD, speaks, and calls the earth from sunrise to sunset. Out of Zion, the perfection of beauty, God shines out. Our God comes, and does not keep silent. A fire devours before him. It is very stormy around him. He calls to the heavens above, to the earth, that he may judge his people: ‘Gather my saints together to me, those who have made a covenant with me by sacrifice.’ The heavens shall declare his righteousness, for God himself is judge.” The Korean Revised Version opens the words of 50:5 with 이르시되 and closes them with 하시도다. WEB opens 50:1 with the title “A Psalm by Asaph.”; the Korean Revised Version text this collection holds has no title in 50:1.
- God’s word: “Offer to God the sacrifice of thanksgiving”
God says, “Hear, my people, and I will speak. Israel, I will testify against you. I am God, your God. I don’t rebuke you for your sacrifices. Your burnt offerings are continually before me. I have no need for a bull from your stall, nor male goats from your pens. For every animal of the forest is mine, and the livestock on a thousand hills. I know all the birds of the mountains. The wild animals of the field are mine. If I were hungry, I would not tell you, for the world is mine, and all that is in it. Will I eat the meat of bulls, or drink the blood of goats? Offer to God the sacrifice of thanksgiving. Pay your vows to the Most High. Call on me in the day of trouble. I will deliver you, and you will honor me.” The Korean Revised Version reads 취치 아니하리니 at 50:9, where WEB reads “I have no need for”.
- God’s word to the wicked: “What right do you have to declare my statutes?”
to the wicked God says, “What right do you have to declare my statutes, that you have taken my covenant on your lips, since you hate instruction, and throw my words behind you? When you saw a thief, you consented with him, and have participated with adulterers. You give your mouth to evil. Your tongue frames deceit. You sit and speak against your brother. You slander your own mother’s son. You have done these things, and I kept silent. You thought that I was just like you. I will rebuke you, and accuse you in front of your eyes. Now consider this, you who forget God, lest I tear you into pieces, and there be no one to deliver. Whoever offers the sacrifice of thanksgiving glorifies me, and prepares his way so that I will show God’s salvation to him.” WEB sets new opening quotation marks at 50:19 and 50:22 and closes the words at the end of 50:23. The Korean Revised Version closes the words of 50:16–21 with 하시는도다 at the end of 50:21, and gives 50:22–23 with no word on who says them.
- A prayer to be washed from sin according to God’s loving kindness
the speaker (“I”) prays, “Have mercy on me, God, according to your loving kindness. According to the multitude of your tender mercies, blot out my transgressions. Wash me thoroughly from my iniquity. Cleanse me from my sin. For I know my transgressions. My sin is constantly before me. Against you, and you only, I have sinned, and done that which is evil in your sight, so you may be proved right when you speak, and justified when you judge. Behold, I was born in iniquity. My mother conceived me in sin. Behold, you desire truth in the inward parts. You teach me wisdom in the inmost place. Purify me with hyssop, and I will be clean. Wash me, and I will be whiter than snow. Let me hear joy and gladness, that the bones which you have broken may rejoice. Hide your face from my sins, and blot out all of my iniquities. Create in me a clean heart, O God. Renew a right spirit within me. Don’t throw me from your presence, and don’t take your Holy Spirit from me. Restore to me the joy of your salvation. Uphold me with a willing spirit. Then I will teach transgressors your ways. Sinners will be converted to you. Deliver me from the guilt of bloodshed, O God, the God of my salvation. My tongue will sing aloud of your righteousness. Lord, open my lips. My mouth will declare your praise. For you don’t delight in sacrifice, or else I would give it. You have no pleasure in burnt offering. The sacrifices of God are a broken spirit. O God, you will not despise a broken and contrite heart. Do well in your good pleasure to Zion. Build the walls of Jerusalem. Then you will delight in the sacrifices of righteousness, in burnt offerings and in whole burnt offerings. Then they will offer bulls on your altar.” The Korean Revised Version reads 예루살렘성을 쌓으소서 at 51:18. WEB opens 51:1 with the title “For the Chief Musician. A Psalm by David, when Nathan the prophet came to him, after he had gone in to Bathsheba.”; the Korean Revised Version text this collection holds has no title in 51:1.
- Words to the mighty man who boasts of mischief
words to the mighty man, and words of thanks. The speaker (“I”) says, “Why do you boast of mischief, mighty man? God’s loving kindness endures continually. Your tongue plots destruction, like a sharp razor, working deceitfully. You love evil more than good, lying rather than speaking the truth.” and goes on, “You love all devouring words, you deceitful tongue. God will likewise destroy you forever. He will take you up, and pluck you out of your tent, and root you out of the land of the living.” and then, “The righteous also will see it, and fear, and laugh at him, saying, ‘Behold, this is the man who didn’t make God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness.’ But as for me, I am like a green olive tree in God’s house. I trust in God’s loving kindness forever and ever. I will give you thanks forever, because you have done it. I will hope in your name, for it is good, in the presence of your saints.” WEB opens 52:1 with the title “For the Chief Musician. A contemplation by David, when Doeg the Edomite came and told Saul, ‘David has come to Ahimelech’s house.’”; the Korean Revised Version text this collection holds has no title in 52:1.
- Words on the fool who says there is no God
words on the fool and the workers of iniquity. The text says, “The fool has said in his heart, ‘There is no God.’ They are corrupt, and have done abominable iniquity. There is no one who does good. God looks down from heaven on the children of men, to see if there are any who understood, who seek after God. Every one of them has gone back. They have become filthy together. There is no one who does good, no, not one. Have the workers of iniquity no knowledge, who eat up my people as they eat bread, and don’t call on God? There they were in great fear, where no fear was, for God has scattered the bones of him who encamps against you. You have put them to shame, because God has rejected them. Oh that the salvation of Israel would come out of Zion! When God brings back his people from captivity, then Jacob shall rejoice, and Israel shall be glad.” At 53:6 the Korean Revised Version asks 시온에서 이스라엘을 구원하여 줄 자 누구인고 (who, out of Zion, will save Israel?), where WEB reads “Oh that the salvation of Israel would come out of Zion!” WEB opens 53:1 with the title “For the Chief Musician. To the tune of ‘Mahalath.’ A contemplation by David.”; the Korean Revised Version text this collection holds has no title in 53:1.
- A prayer to be saved by God’s name
a prayer to be saved, and words of thanks. The speaker (“I”) says, “Save me, God, by your name. Vindicate me in your might. Hear my prayer, God. Listen to the words of my mouth. For strangers have risen up against me. Violent men have sought after my soul. They haven’t set God before them.” and goes on, “Behold, God is my helper. The Lord is the one who sustains my soul. He will repay the evil to my enemies. Destroy them in your truth. With a free will offering, I will sacrifice to you. I will give thanks to your name, LORD, for it is good. For he has delivered me out of all trouble. My eye has seen triumph over my enemies.” At 54:4 the Korean Revised Version reads 주께서 내 생명을 붙드는 자와 함께 하시나이다 (the Lord is with those who uphold my life), where WEB reads “The Lord is the one who sustains my soul”, and at 54:5 and 54:7 it reads 주께서 (the Lord), where WEB reads “He” and “he”. WEB opens 54:1 with the title “For the Chief Musician. On stringed instruments. A contemplation by David, when the Ziphites came and said to Saul, ‘Isn’t David hiding himself among us?’”; the Korean Revised Version text this collection holds has no title in 54:1.
- A prayer that longs for wings like a dove
a prayer to God. The speaker (“I”) says, “Listen to my prayer, God. Don’t hide yourself from my supplication. Attend to me, and answer me. I am restless in my complaint, and moan because of the voice of the enemy, because of the oppression of the wicked. For they bring suffering on me. In anger they hold a grudge against me. My heart is severely pained within me. The terrors of death have fallen on me. Fearfulness and trembling have come on me. Horror has overwhelmed me. I said, ‘Oh that I had wings like a dove! Then I would fly away, and be at rest. Behold, then I would wander far off. I would lodge in the wilderness.’” and goes on, “‘I would hurry to a shelter from the stormy wind and storm.’ Confuse them, Lord, and confound their language, for I have seen violence and strife in the city. Day and night they prowl around on its walls. Malice and abuse are also within her. Destructive forces are within her. Threats and lies don’t depart from her streets. For it was not an enemy who insulted me, then I could have endured it. Neither was it he who hated me who raised himself up against me, then I would have hidden myself from him. But it was you, a man like me, my companion, and my familiar friend. We took sweet fellowship together. We walked in God’s house with company. Let death come suddenly on them. Let them go down alive into Sheol. For wickedness is among them, in their dwelling. As for me, I will call on God. The LORD will save me. Evening, morning, and at noon, I will cry out in distress. He will hear my voice. He has redeemed my soul in peace from the battle that was against me, although there are many who oppose me. God, who is enthroned forever, will hear and answer them.” and then, “They never change and don’t fear God. He raises his hands against his friends. He has violated his covenant. His mouth was smooth as butter, but his heart was war. His words were softer than oil, yet they were drawn swords. Cast your burden on the LORD and he will sustain you. He will never allow the righteous to be moved. But you, God, will bring them down into the pit of destruction. Bloodthirsty and deceitful men shall not live out half their days, but I will trust in you.” WEB opens 55:1 with the title “For the Chief Musician. On stringed instruments. A contemplation by David.”; the Korean Revised Version text this collection holds has no title in 55:1.
- A prayer of trust in God when afraid
a prayer for mercy and of trust in God. The speaker (“I”) says, “Be merciful to me, God, for man wants to swallow me up. All day long, he attacks and oppresses me. My enemies want to swallow me up all day long, for they are many who fight proudly against me. When I am afraid, I will put my trust in you. In God, I praise his word. In God, I put my trust. I will not be afraid. What can flesh do to me? All day long they twist my words. All their thoughts are against me for evil. They conspire and lurk, watching my steps. They are eager to take my life. Shall they escape by iniquity? In anger cast down the peoples, God. You count my wanderings. You put my tears into your container. Aren’t they in your book? Then my enemies shall turn back in the day that I call. I know this: that God is for me. In God, I will praise his word. In the LORD, I will praise his word. I have put my trust in God. I will not be afraid. What can man do to me? Your vows are on me, God. I will give thank offerings to you. For you have delivered my soul from death, and prevented my feet from falling, that I may walk before God in the light of the living.” WEB opens 56:1 with the title “For the Chief Musician. To the tune of ‘Silent Dove in Distant Lands.’ A poem by David, when the Philistines seized him in Gath.”; the Korean Revised Version text this collection holds has no title in 56:1.
- A prayer to take refuge in the shadow of God’s wings
a prayer for mercy, and praise. The speaker (“I”) says, “Be merciful to me, God, be merciful to me, for my soul takes refuge in you. Yes, in the shadow of your wings, I will take refuge, until disaster has passed. I cry out to God Most High, to God who accomplishes my requests for me. He will send from heaven, and save me, he rebukes the one who is pursuing me.” and goes on, “God will send out his loving kindness and his truth. My soul is among lions. I lie among those who are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. Be exalted, God, above the heavens! Let your glory be above all the earth! They have prepared a net for my steps. My soul is bowed down. They dig a pit before me. They fall into the middle of it themselves.” and then, “My heart is steadfast, God. My heart is steadfast. I will sing, yes, I will sing praises. Wake up, my glory! Wake up, lute and harp! I will wake up the dawn. I will give thanks to you, Lord, among the peoples. I will sing praises to you among the nations. For your great loving kindness reaches to the heavens, and your truth to the skies. Be exalted, God, above the heavens. Let your glory be over all the earth.” 57:11 repeats the words of 57:5 (the same words in the Korean Revised Version, nearly the same in WEB). At 57:3 the Korean Revised Version reads 나를 삼키려는 자의 비방에서 나를 구원하실찌라 (he will save me from the reproach of him who would swallow me up), where WEB reads “and save me, he rebukes the one who is pursuing me”. WEB opens 57:1 with the title “For the Chief Musician. To the tune of ‘Do Not Destroy.’ A poem by David, when he fled from Saul, in the cave.”; the Korean Revised Version text this collection holds has no title in 57:1.
- A prayer that questions the silent ones and asks God to break the teeth of the wicked
words to the sons of men and on the wicked, and a prayer. The text says, “Do you indeed speak righteousness, silent ones? Do you judge blamelessly, you sons of men? No, in your heart you plot injustice. You measure out the violence of your hands on the earth. The wicked go astray from the womb. They are wayward as soon as they are born, speaking lies. Their poison is like the poison of a snake, like a deaf cobra that stops its ear, which doesn’t listen to the voice of charmers, no matter how skillful the charmer may be. Break their teeth, God, in their mouth. Break out the great teeth of the young lions, LORD. Let them vanish like water that flows away. When they draw the bow, let their arrows be made blunt. Let them be like a snail which melts and passes away, like the stillborn child, who has not seen the sun. Before your pots can feel the heat of the thorns, he will sweep away the green and the burning alike. The righteous shall rejoice when he sees the vengeance. He shall wash his feet in the blood of the wicked, so that men shall say, ‘Most certainly there is a reward for the righteous. Most certainly there is a God who judges the earth.’” WEB opens 58:1 with the title “For the Chief Musician. To the tune of ‘Do Not Destroy.’ A poem by David.”; the Korean Revised Version text this collection holds has no title in 58:1.
- A prayer for deliverance from enemies
a prayer for deliverance from enemies, and praise. The speaker (“I”) says, “Deliver me from my enemies, my God. Set me on high from those who rise up against me. Deliver me from the workers of iniquity. Save me from the bloodthirsty men. For, behold, they lie in wait for my soul. The mighty gather themselves together against me, not for my disobedience, nor for my sin, LORD. I have done no wrong, yet they are ready to attack me. Rise up, behold, and help me! You, LORD God of Armies, the God of Israel, rouse yourself to punish the nations. Show no mercy to the wicked traitors.” and goes on, “They return at evening, howling like dogs, and prowl around the city. Behold, they spew with their mouth. Swords are in their lips, ‘For’, they say, ‘who hears us?’ But you, LORD, laugh at them. You scoff at all the nations. Oh, my Strength, I watch for you, for God is my high tower. My God will go before me with his loving kindness. God will let me look at my enemies in triumph. Don’t kill them, or my people may forget. Scatter them by your power, and bring them down, Lord our shield. For the sin of their mouth, and the words of their lips, let them be caught in their pride, for the curses and lies which they utter. Consume them in wrath. Consume them, and they will be no more. Let them know that God rules in Jacob, to the ends of the earth.” and then, “At evening let them return. Let them howl like a dog, and go around the city. They shall wander up and down for food, and wait all night if they aren’t satisfied. But I will sing of your strength. Yes, I will sing aloud of your loving kindness in the morning. For you have been my high tower, a refuge in the day of my distress. To you, my strength, I will sing praises. For God is my high tower, the God of my mercy.” WEB opens 59:1 with the title “For the Chief Musician. To the tune of ‘Do Not Destroy.’ A poem by David, when Saul sent, and they watched the house to kill him.”; the Korean Revised Version text this collection holds has no title in 59:1.
- A lament asking God to restore, and God’s word from his sanctuary
a lament and a prayer, with God’s word between them. The speakers (“we”) say, “God, you have rejected us. You have broken us down. You have been angry. Restore us, again. You have made the land tremble. You have torn it. Mend its fractures, for it quakes. You have shown your people hard things. You have made us drink the wine that makes us stagger. You have given a banner to those who fear you, that it may be displayed because of the truth.” and go on, “So that your beloved may be delivered, save with your right hand, and answer us.” In 60:6–8, God has spoken from his sanctuary: “I will triumph. I will divide Shechem, and measure out the valley of Succoth. Gilead is mine, and Manasseh is mine. Ephraim also is the defense of my head. Judah is my scepter. Moab is my wash basin. I will throw my sandal on Edom. I shout in triumph over Philistia.” The speaker (“I”) asks, “Who will bring me into the strong city? Who has led me to Edom?” and the speakers (“we”) say, “Haven’t you, God, rejected us? You don’t go out with our armies, God. Give us help against the adversary, for the help of man is vain. Through God we will do valiantly, for it is he who will tread down our adversaries.” The Korean Revised Version reads at 60:8 블레셋아 나를 인하여 외치라 (Philistia, shout because of me), where WEB reads “I shout in triumph over Philistia”, so that the one who shouts differs; and at 60:9 누가 나를 에돔에 인도할꼬 (who will lead me to Edom?), where WEB reads “Who has led me to Edom?” WEB opens 60:1 with the title “For the Chief Musician. To the tune of ‘The Lily of the Covenant.’ A teaching poem by David, when he fought with Aram Naharaim and with Aram Zobah, and Joab returned, and killed twelve thousand of Edom in the Valley of Salt.”; the Korean Revised Version text this collection holds has no title in 60:1.
- A prayer that says, “From the end of the earth, I will call to you”
a prayer to God, with a prayer for the king. The speaker (“I”) says, “Hear my cry, God. Listen to my prayer. From the end of the earth, I will call to you when my heart is overwhelmed. Lead me to the rock that is higher than I. For you have been a refuge for me, a strong tower from the enemy. I will dwell in your tent forever. I will take refuge in the shelter of your wings.” and goes on, “For you, God, have heard my vows. You have given me the heritage of those who fear your name. You will prolong the king’s life. His years will be for generations. He shall be enthroned in God’s presence forever. Appoint your loving kindness and truth, that they may preserve him. So I will sing praise to your name forever, that I may fulfill my vows daily.” WEB opens 61:1 with the title “For the Chief Musician. For a stringed instrument. By David.”; the Korean Revised Version text this collection holds has no title in 61:1.
- Words of a soul that waits in silence for God alone
words of waiting for God alone, and words to the people. The speaker (“I”) says, “My soul rests in God alone. My salvation is from him. He alone is my rock, my salvation, and my fortress. I will never be greatly shaken. How long will you assault a man? Would all of you throw him down, like a leaning wall, like a tottering fence? They fully intend to throw him down from his lofty place. They delight in lies. They bless with their mouth, but they curse inwardly.” and goes on, “My soul, wait in silence for God alone, for my expectation is from him. He alone is my rock and my salvation, my fortress. I will not be shaken. My salvation and my honor is with God. The rock of my strength, and my refuge, is in God. Trust in him at all times, you people. Pour out your heart before him. God is a refuge for us.” and then, “Surely men of low degree are just a breath, and men of high degree are a lie. In the balances they will go up. They are together lighter than a breath. Don’t trust in oppression. Don’t become vain in robbery. If riches increase, don’t set your heart on them. God has spoken once; twice I have heard this, that power belongs to God. Also to you, Lord, belongs loving kindness, for you reward every man according to his work.” WEB opens 62:1 with the title “For the Chief Musician. To Jeduthun. A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 62:1.
- A prayer of a soul that thirsts for God
a prayer of longing for God. The speaker (“I”) says, “God, you are my God. I will earnestly seek you. My soul thirsts for you. My flesh longs for you, in a dry and weary land, where there is no water. So I have seen you in the sanctuary, watching your power and your glory. Because your loving kindness is better than life, my lips shall praise you. So I will bless you while I live. I will lift up my hands in your name. My soul shall be satisfied as with the richest food. My mouth shall praise you with joyful lips, when I remember you on my bed, and think about you in the night watches. For you have been my help. I will rejoice in the shadow of your wings. My soul stays close to you. Your right hand holds me up. But those who seek my soul to destroy it shall go into the lower parts of the earth. They shall be given over to the power of the sword. They shall be jackal food. But the king shall rejoice in God. Everyone who swears by him will praise him, for the mouth of those who speak lies shall be silenced.” WEB opens 63:1 with the title “A Psalm by David, when he was in the desert of Judah.”; the Korean Revised Version text this collection holds has no title in 63:1.
- A prayer to be hidden from the conspiracy of the wicked
a prayer to be preserved from fear of the enemy. The speaker (“I”) says, “Hear my voice, God, in my complaint. Preserve my life from fear of the enemy. Hide me from the conspiracy of the wicked, from the noisy crowd of the ones doing evil; who sharpen their tongue like a sword, and aim their arrows, deadly words, to shoot innocent men from ambushes. They shoot at him suddenly and fearlessly. They encourage themselves in evil plans. They talk about laying snares secretly. They say, ‘Who will see them?’ They plot injustice, saying, ‘We have made a perfect plan!’ Surely man’s mind and heart are cunning. But God will shoot at them. They will be suddenly struck down with an arrow. Their own tongues shall ruin them. All who see them will shake their heads. All mankind shall be afraid. They shall declare the work of God, and shall wisely ponder what he has done. The righteous shall be glad in the LORD, and shall take refuge in him. All the upright in heart shall praise him!” WEB opens 64:1 with the title “For the Chief Musician. A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 64:1.
- The praise that waits for God in Zion
praise to God. The speakers (“we”) say to God, “Praise waits for you, God, in Zion. Vows shall be performed to you. You who hear prayer, all men will come to you. Sins overwhelmed me, but you atoned for our transgressions. Blessed is the one whom you choose and cause to come near, that he may live in your courts. We will be filled with the goodness of your house, your holy temple. By awesome deeds of righteousness, you answer us, God of our salvation. You who are the hope of all the ends of the earth, of those who are far away on the sea. By your power, you form the mountains, having armed yourself with strength. You still the roaring of the seas, the roaring of their waves, and the turmoil of the nations. They also who dwell in faraway places are afraid at your wonders. You call the morning’s dawn and the evening with songs of joy. You visit the earth, and water it. You greatly enrich it. The river of God is full of water. You provide them grain, for so you have ordained it. You drench its furrows. You level its ridges. You soften it with showers. You bless it with a crop. You crown the year with your bounty. Your carts overflow with abundance. The wilderness grasslands overflow. The hills are clothed with gladness. The pastures are covered with flocks. The valleys also are clothed with grain. They shout for joy! They also sing.” At 65:3 the speakers say “me” as well as “our”. The Korean Revised Version reads 우리의 죄과를 주께서 사하시리이다 at 65:3, in the future, where WEB reads “you atoned for our transgressions”. WEB opens 65:1 with the title “For the Chief Musician. A Psalm by David. A song.”; the Korean Revised Version text this collection holds has no title in 65:1.
- The call to come and see God’s awesome deeds
a song that calls all the earth to shout to God and to come and see his deeds, tells of the sea turned into dry land, and gives the speaker’s words of burnt offerings and vows. The text says, “Make a joyful shout to God, all the earth! Sing to the glory of his name! Offer glory and praise! Tell God, ‘How awesome are your deeds! Through the greatness of your power, your enemies submit themselves to you. All the earth will worship you, and will sing to you; they will sing to your name.’” The speakers (“we”) go on, “Come, and see God’s deeds— awesome work on behalf of the children of men. He turned the sea into dry land. They went through the river on foot. There, we rejoiced in him. He rules by his might forever. His eyes watch the nations. Don’t let the rebellious rise up against him.” and “Praise our God, you peoples! Make the sound of his praise heard, who preserves our life among the living, and doesn’t allow our feet to be moved. For you, God, have tested us. You have refined us, as silver is refined. You brought us into prison. You laid a burden on our backs. You allowed men to ride over our heads. We went through fire and through water, but you brought us to the place of abundance.” Then the speaker (“I”) says, “I will come into your temple with burnt offerings. I will pay my vows to you, which my lips promised, and my mouth spoke, when I was in distress. I will offer to you burnt offerings of fat animals, with the offering of rams, I will offer bulls with goats.” and “Come and hear, all you who fear God. I will declare what he has done for my soul. I cried to him with my mouth. He was extolled with my tongue. If I cherished sin in my heart, the Lord wouldn’t have listened. But most certainly, God has listened. He has heard the voice of my prayer. Blessed be God, who has not turned away my prayer, nor his loving kindness from me.” The Korean Revised Version sets no quotation marks around the words to God at 66:3–4, and at 66:11 reads 우리를 끌어 그물에 들게 하시며, into a net, where WEB reads “You brought us into prison”. WEB opens 66:1 with the title “For the Chief Musician. A song. A Psalm.”; the Korean Revised Version text this collection holds has no title in 66:1.
- A prayer for God’s mercy and blessing, and that the peoples praise him
a prayer for God’s mercy and blessing, and that the peoples praise him. The speakers (“us”) say, “May God be merciful to us, bless us, and cause his face to shine on us.” and go on, “That your way may be known on earth, and your salvation among all nations, let the peoples praise you, God. Let all the peoples praise you. Oh let the nations be glad and sing for joy, for you will judge the peoples with equity, and govern the nations on earth.” and “Let the peoples praise you, God. Let all the peoples praise you. The earth has yielded its increase. God, even our own God, will bless us. God will bless us. All the ends of the earth shall fear him.” In both editions 67:5 repeats the words of 67:3. WEB opens 67:1 with the title “For the Chief Musician. With stringed instruments. A Psalm. A song.”; the Korean Revised Version text this collection holds has no title in 67:1.
- A song asking that God arise and his enemies be scattered
a song asking that God arise and scatter his enemies, with the call to sing to God. The text says, “Let God arise! Let his enemies be scattered! Let them who hate him also flee before him. As smoke is driven away, so drive them away. As wax melts before the fire, so let the wicked perish at the presence of God. But let the righteous be glad. Let them rejoice before God. Yes, let them rejoice with gladness. Sing to God! Sing praises to his name! Extol him who rides on the clouds: to the LORD, his name! Rejoice before him! A father of the fatherless, and a defender of the widows, is God in his holy habitation. God sets the lonely in families. He brings out the prisoners with singing, but the rebellious dwell in a sun-scorched land.” The Korean Revised Version reads at 68:4 타고 광야에 행하시던 자를 위하여 대로를 수축하라, with 광야, the wilderness, where WEB reads “Extol him who rides on the clouds”. WEB opens 68:1 with the title “For the Chief Musician. A Psalm by David. A song.”; the Korean Revised Version text this collection holds has no title in 68:1.
- The telling of when God went out before his people and marched through the wilderness
the psalm’s telling of when God went out before his people and marched through the wilderness. The text says, “God, when you went out before your people, when you marched through the wilderness...” and goes on, “The earth trembled. The sky also poured down rain at the presence of the God of Sinai— at the presence of God, the God of Israel. You, God, sent a plentiful rain. You confirmed your inheritance when it was weary. Your congregation lived therein. You, God, prepared your goodness for the poor. The Lord announced the word. The ones who proclaim it are a great company. ‘Kings of armies flee! They flee!’ She who waits at home divides the plunder, while you sleep among the camp fires, the wings of a dove sheathed with silver, her feathers with shining gold. When the Almighty scattered kings in her, it snowed on Zalmon. The mountains of Bashan are majestic mountains. The mountains of Bashan are rugged. Why do you look in envy, you rugged mountains, at the mountain where God chooses to reign? Yes, the LORD will dwell there forever. The chariots of God are tens of thousands and thousands of thousands. The Lord is among them, from Sinai, into the sanctuary. You have ascended on high. You have led away captives. You have received gifts among people, yes, among the rebellious also, that the LORD God might dwell there.” The Korean Revised Version reads at 68:8 저 시내산도 하나님 곧 이스라엘의 하나님 앞에서 진동하였나이다, Sinai itself trembling before God, where WEB reads “the God of Sinai”; at 68:11 소식을 공포하는 여자가 큰 무리라, naming women, where WEB reads “The ones who proclaim it are a great company”; at 68:12 여러 군대의 왕들이 도망하고 도망하니, with no quotation marks; at 68:15 바산의 산은 하나님의 산임이여, where WEB reads “The mountains of Bashan are majestic mountains”; and at 68:17 주께서 그 중에 계심이 시내산 성소에 계심 같도다, where WEB reads “The Lord is among them, from Sinai, into the sanctuary”.
- The blessing of the Lord who daily bears burdens, and God’s processions into the sanctuary
a song that blesses the Lord who daily bears burdens, gives the Lord’s word, and tells of God’s processions into the sanctuary. The speakers (“us”) say, “Blessed be the Lord, who daily bears our burdens, even the God who is our salvation.” and go on, “God is to us a God of deliverance. To GOD, the Lord, belongs escape from death. But God will strike through the head of his enemies, the hairy scalp of such a one as still continues in his guiltiness.” At 68:22–23 the text gives the Lord’s words: “The Lord said, ‘I will bring you again from Bashan, I will bring you again from the depths of the sea, that you may crush them, dipping your foot in blood, that the tongues of your dogs may have their portion from your enemies.’” Then the speaker (“my”) says, “They have seen your processions, God, even the processions of my God, my King, into the sanctuary. The singers went before, the minstrels followed after, among the ladies playing with tambourines, ‘Bless God in the congregations, even the Lord in the assembly of Israel!’ There is little Benjamin, their ruler, the princes of Judah, their council, the princes of Zebulun, and the princes of Naphtali.” The Korean Revised Version reads at 68:22 내가 저희를 바산에서 돌아오게 하며, with 저희를 (them), where WEB reads “I will bring you again from Bashan”, and closes the Lord’s words at 68:23 with 하시도다. At 68:26 it reads 이스라엘의 근원에서 나온 너희여 대회 중에서 하나님 곧 주를 송축할찌어다, with no quotation marks, where WEB reads “Bless God in the congregations, even the Lord in the assembly of Israel!”
- The song that kings will bring presents because of the temple at Jerusalem
a song that says kings will bring presents because of the temple at Jerusalem, and calls the kingdoms of the earth to sing to God. The speakers (“us”) say, “Your God has commanded your strength. Strengthen, God, that which you have done for us. Because of your temple at Jerusalem, kings will bring presents to you. Rebuke the wild animal of the reeds, the multitude of the bulls with the calves of the peoples. Trample under foot the bars of silver. Scatter the nations who delight in war. Princes shall come out of Egypt. Ethiopia shall hurry to stretch out her hands to God. Sing to God, you kingdoms of the earth! Sing praises to the Lord” and go on, “to him who rides on the heaven of heavens, which are of old; behold, he utters his voice, a mighty voice. Ascribe strength to God! His excellency is over Israel, his strength is in the skies. You are awesome, God, in your sanctuaries. The God of Israel gives strength and power to his people. Praise be to God!” The Korean Revised Version reads at 68:30 저가 전쟁을 즐기는 백성을 흩으셨도다, in the past, where WEB reads “Scatter the nations who delight in war”, and at 68:31 구스인, where WEB reads “Ethiopia”.
- A prayer to be delivered out of the deep waters
a prayer to be delivered out of the deep waters and the mire. The speaker (“I”) says to God, “Save me, God, for the waters have come up to my neck! I sink in deep mire, where there is no foothold. I have come into deep waters, where the floods overflow me. I am weary with my crying. My throat is dry. My eyes fail looking for my God. Those who hate me without a cause are more than the hairs of my head. Those who want to cut me off, being my enemies wrongfully, are mighty. I have to restore what I didn’t take away. God, you know my foolishness. My sins aren’t hidden from you. Don’t let those who wait for you be shamed through me, Lord GOD of Armies. Don’t let those who seek you be brought to dishonor through me, God of Israel. Because for your sake, I have borne reproach. Shame has covered my face. I have become a stranger to my brothers, an alien to my mother’s children. For the zeal of your house consumes me. The reproaches of those who reproach you have fallen on me. When I wept and I fasted, that was to my reproach. When I made sackcloth my clothing, I became a byword to them. Those who sit in the gate talk about me. I am the song of the drunkards. But as for me, my prayer is to you, LORD, in an acceptable time. God, in the abundance of your loving kindness, answer me in the truth of your salvation. Deliver me out of the mire, and don’t let me sink. Let me be delivered from those who hate me, and out of the deep waters. Don’t let the flood waters overwhelm me, neither let the deep swallow me up. Don’t let the pit shut its mouth on me. Answer me, LORD, for your loving kindness is good. According to the multitude of your tender mercies, turn to me. Don’t hide your face from your servant, for I am in distress. Answer me speedily! Draw near to my soul and redeem it. Ransom me because of my enemies. You know my reproach, my shame, and my dishonor. My adversaries are all before you. Reproach has broken my heart, and I am full of heaviness. I looked for some to take pity, but there was none; for comforters, but I found none. They also gave me poison for my food. In my thirst, they gave me vinegar to drink.” The Korean Revised Version reads at 69:1 물들이 내 영혼까지 흘러 들어왔나이다, up to the soul, where WEB reads “the waters have come up to my neck”, and at 69:21 쓸개, gall, where WEB reads “poison”. WEB opens 69:1 with the title “For the Chief Musician. To the tune of ‘Lilies.’ By David.”; the Korean Revised Version text this collection holds has no title in 69:1.
- A prayer that their table become a snare and that they be blotted out of the book of life
a prayer that “their” table become a snare and that they be blotted out of the book of life. The text says, “Let their table before them become a snare. May it become a retribution and a trap. Let their eyes be darkened, so that they can’t see. Let their backs be continually bent. Pour out your indignation on them. Let the fierceness of your anger overtake them. Let their habitation be desolate. Let no one dwell in their tents. For they persecute him whom you have wounded. They tell of the sorrow of those whom you have hurt. Charge them with crime upon crime. Don’t let them come into your righteousness. Let them be blotted out of the book of life, and not be written with the righteous.” These seven verses do not name who “they” are. The Korean Revised Version reads at 69:22 저희 평안이 덫이 되게 하소서, their peace, where WEB reads “May it become a retribution and a trap”.
- Praise with the words, “God will save Zion”
the speaker’s words that God’s name will be praised with a song, and that God will save Zion. The speaker (“I”) says, “But I am in pain and distress. Let your salvation, God, protect me. I will praise the name of God with a song, and will magnify him with thanksgiving. It will please the LORD better than an ox, or a bull that has horns and hoofs. The humble have seen it, and are glad. You who seek after God, let your heart live. For the LORD hears the needy, and doesn’t despise his captive people. Let heaven and earth praise him; the seas, and everything that moves therein! For God will save Zion, and build the cities of Judah. They shall settle there, and own it. The children also of his servants shall inherit it. Those who love his name shall dwell therein.” The Korean Revised Version reads at 69:29 주의 구원으로 나를 높이소서, asking to be set on high, where WEB reads “Let your salvation, God, protect me”, and at 69:34 천지가 그를 찬송할 것이요, in the future, where WEB reads “Let heaven and earth praise him”.
- A prayer for God to hurry to deliver and help
a prayer for God to hurry to deliver and help. The speaker (“I”) says, “Hurry, God, to deliver me. Come quickly to help me, LORD. Let them be disappointed and confounded who seek my soul. Let those who desire my ruin be turned back in disgrace. Let them be turned because of their shame who say, ‘Aha! Aha!’ Let all those who seek you rejoice and be glad in you. Let those who love your salvation continually say, ‘Let God be exalted!’ But I am poor and needy. Come to me quickly, God. You are my help and my deliverer. LORD, don’t delay.” The Korean Revised Version sets no quotation marks at 70:3 and 70:4 (아하, 아하 하는 자로; 하나님은 광대하시다 하게 하소서). WEB opens 70:1 with the title “For the Chief Musician. By David. A reminder.”; the Korean Revised Version text this collection holds has no title in 70:1.
- A prayer not to be rejected in old age
a prayer not to be rejected in old age and to be helped quickly, with the words “My mouth will tell about your righteousness, and of your salvation all day”. The speaker (“I”) says, “In you, LORD, I take refuge. Never let me be disappointed. Deliver me in your righteousness, and rescue me. Turn your ear to me, and save me. Be to me a rock of refuge to which I may always go. Give the command to save me, for you are my rock and my fortress. Rescue me, my God, from the hand of the wicked, from the hand of the unrighteous and cruel man. For you are my hope, Lord GOD, my confidence from my youth. I have relied on you from the womb. You are he who took me out of my mother’s womb. I will always praise you. I am a marvel to many, but you are my strong refuge. My mouth shall be filled with your praise, with your honor all day long. Don’t reject me in my old age. Don’t forsake me when my strength fails. For my enemies talk about me. Those who watch for my soul conspire together, saying, ‘God has forsaken him. Pursue and take him, for no one will rescue him.’ God, don’t be far from me. My God, hurry to help me. Let my accusers be disappointed and consumed. Let them be covered with disgrace and scorn who want to harm me. But I will always hope, and will add to all of your praise. My mouth will tell about your righteousness, and of your salvation all day, though I don’t know its full measure. I will come with the mighty acts of the Lord GOD. I will make mention of your righteousness, even of yours alone. God, you have taught me from my youth. Until now, I have declared your wondrous works. Yes, even when I am old and gray-haired, God, don’t forsake me, until I have declared your strength to the next generation, your might to everyone who is to come. God, your righteousness also reaches to the heavens. You have done great things. God, who is like you? You, who have shown us many and bitter troubles, you will let me live. You will bring us up again from the depths of the earth. Increase my honor and comfort me again. I will also praise you with the harp for your faithfulness, my God. I sing praises to you with the lyre, Holy One of Israel. My lips shall shout for joy! My soul, which you have redeemed, sings praises to you! My tongue will also talk about your righteousness all day long, for they are disappointed, and they are confounded, who want to harm me.” At 71:20 the speaker also says “us”. The Korean Revised Version reads at 71:3 주께서 나를 구원하라 명하셨으니, saying the command was given, where WEB reads “Give the command to save me”; sets no quotation marks around the words of 71:11 (이르기를 하나님이 저를 버리셨은즉 따라 잡으라 건질 자가 없다 하오니); and at 71:20 reads 우리를 다시 살리시며, with 우리를 (us), where WEB reads “you will let me live”.
- A prayer that God give his justice to the king
a prayer that God give his justice to the king and his righteousness to the royal son. The text says, “God, give the king your justice; your righteousness to the royal son. He will judge your people with righteousness, and your poor with justice. The mountains shall bring prosperity to the people. The hills bring the fruit of righteousness. He will judge the poor of the people. He will save the children of the needy, and will break the oppressor in pieces. They shall fear you while the sun endures; and as long as the moon, throughout all generations. He will come down like rain on the mown grass, as showers that water the earth. In his days, the righteous shall flourish, and abundance of peace, until the moon is no more. He shall have dominion also from sea to sea, from the River to the ends of the earth. Those who dwell in the wilderness shall bow before him. His enemies shall lick the dust. The kings of Tarshish and of the islands will bring tribute. The kings of Sheba and Seba shall offer gifts. Yes, all kings shall fall down before him. All nations shall serve him. For he will deliver the needy when he cries; the poor, who has no helper. He will have pity on the poor and needy. He will save the souls of the needy. He will redeem their soul from oppression and violence. Their blood will be precious in his sight. He will live; and Sheba’s gold will be given to him. Men will pray for him continually. They will bless him all day long. Abundance of grain shall be throughout the land. Its fruit sways like Lebanon. Let it flourish, thriving like the grass of the field. His name endures forever. His name continues as long as the sun. Men shall be blessed by him. All nations will call him blessed.” The text does not name the king or the royal son. The Korean Revised Version reads at 72:1 왕의 아들, the king’s son, where WEB reads “the royal son”; at 72:10 스바와 시바왕들, spelling Seba 시바, for “The kings of Sheba and Seba”; at 72:15 저희가 생존하여 스바의 금을 저에게 드리며, with 저희가 (they), where WEB reads “He will live; and Sheba’s gold will be given to him”; and at 72:16 산꼭대기의 땅에도 화곡이 풍성하고 and 성에 있는 자가 땅의 풀 같이 왕성하리로다, with grain on the tops of the mountains and those in the city flourishing, where WEB reads “Abundance of grain shall be throughout the land” and “Let it flourish, thriving like the grass of the field”. WEB opens 72:1 with the title “By Solomon.”; the Korean Revised Version text this collection holds has no title in 72:1.
- The blessing of the God of Israel, and “This ends the prayers by David”
the blessing of the God of Israel, and a closing verse. The text says, “Praise be to the LORD God, the God of Israel, who alone does marvelous deeds. Blessed be his glorious name forever! Let the whole earth be filled with his glory! Amen and amen.” and 72:20 says, “This ends the prayers by David, the son of Jesse.”
- Words of envying the arrogant until entering God’s sanctuary
the text opens, “Surely God is good to Israel, to those who are pure in heart.” The speaker (“I”) says, “But as for me, my feet were almost gone. My steps had nearly slipped. For I was envious of the arrogant, when I saw the prosperity of the wicked.” Of the wicked the speaker goes on, “For there are no struggles in their death, but their strength is firm.” Verses 73:10–11 say, “Therefore their people return to them, and they drink up waters of abundance. They say, ‘How does God know? Is there knowledge in the Most High?’” The speaker says, “Surely I have cleansed my heart in vain, and washed my hands in innocence, For all day long I have been plagued, and punished every morning.” The speaker also says, “When I tried to understand this, it was too painful for me— until I entered God’s sanctuary, and considered their latter end.” The speaker goes on, “Surely you set them in slippery places. You throw them down to destruction.” Then, “Nevertheless, I am continually with you. You have held my right hand. You will guide me with your counsel, and afterward receive me to glory.” Then, “Whom do I have in heaven? There is no one on earth whom I desire besides you. My flesh and my heart fails, but God is the strength of my heart and my portion forever.” The speaker ends, “But it is good for me to come close to God. I have made the Lord GOD my refuge, that I may tell of all your works.” WEB opens 73:1 with the title “A Psalm by Asaph.”; the Korean Revised Version text this collection holds has no title in 73:1.
- A lament asking why God rejects forever, and telling of the enemy in the sanctuary
the speakers (“we”) ask, “God, why have you rejected us forever? Why does your anger smolder against the sheep of your pasture?” and pray, “Remember your congregation, which you purchased of old, which you have redeemed to be the tribe of your inheritance: Mount Zion, in which you have lived.” The speakers go on, “Lift up your feet to the perpetual ruins, all the evil that the enemy has done in the sanctuary. Your adversaries have roared in the middle of your assembly. They have set up their standards as signs. They behaved like men wielding axes, cutting through a thicket of trees. Now they break all its carved work down with hatchet and hammers. They have burned your sanctuary to the ground. They have profaned the dwelling place of your Name. They said in their heart, ‘We will crush them completely.’ They have burned up all the places in the land where God was worshiped.” The speakers say, “We see no miraculous signs. There is no longer any prophet, neither is there among us anyone who knows how long.” The speakers end, “How long, God, shall the adversary reproach? Shall the enemy blaspheme your name forever? Why do you draw back your hand, even your right hand? Take it from your chest and consume them!” At 74:2 the Korean Revised Version reads 주의 회중을 기억하시며 주의 거하신 시온산도 생각하소서, with Mount Zion in a request of its own, where WEB sets “Mount Zion, in which you have lived” after a colon. WEB opens 74:1 with the title “A contemplation by Asaph.”; the Korean Revised Version text this collection holds has no title in 74:1.
- A prayer that calls God King of old, tells of the sea divided, and asks him to remember
the speaker (“I”) says, “Yet God is my King of old, working salvation throughout the earth.” The psalm tells, “You divided the sea by your strength. You broke the heads of the sea monsters in the waters. You broke the heads of Leviathan in pieces. You gave him as food to people and desert creatures. You opened up spring and stream. You dried up mighty rivers.” It goes on, “The day is yours, the night is also yours. You have prepared the light and the sun. You have set all the boundaries of the earth. You have made summer and winter.” It asks, “Remember this, that the enemy has mocked you, LORD. Foolish people have blasphemed your name.” It says, “Don’t deliver the soul of your dove to wild beasts. Don’t forget the life of your poor forever. Honor your covenant, for haunts of violence fill the dark places of the earth. Don’t let the oppressed return ashamed. Let the poor and needy praise your name.” It ends, “Arise, God! Plead your own cause. Remember how the foolish man mocks you all day. Don’t forget the voice of your adversaries. The tumult of those who rise up against you ascends continually.” The Korean Revised Version reads 악어 at 74:14, where WEB reads “Leviathan”.
- Praise that thanks God and speaks of the cup in the LORD’s hand
the speakers (“we”) say, “We give thanks to you, God. We give thanks, for your Name is near. Men tell about your wondrous works.” The text goes on, “When I choose the appointed time, I will judge blamelessly. The earth and all its inhabitants quake. I firmly hold its pillars.” It goes on, “I said to the arrogant, ‘Don’t boast!’ I said to the wicked, ‘Don’t lift up the horn. Don’t lift up your horn on high. Don’t speak with a stiff neck.’” The Korean Revised Version opens 75:2 with 주의 말씀이 and closes 75:3 with 하시도다, words WEB does not have. The text says, “For neither from the east, nor from the west, nor yet from the south, comes exaltation. But God is the judge. He puts down one, and lifts up another. For in the LORD’s hand there is a cup, full of foaming wine mixed with spices. He pours it out. Indeed the wicked of the earth drink and drink it to its very dregs.” The speaker (“I”) ends, “But I will declare this forever: I will sing praises to the God of Jacob. I will cut off all the horns of the wicked, but the horns of the righteous shall be lifted up.” WEB opens 75:1 with the title “For the Chief Musician. To the tune of ‘Do Not Destroy.’ A Psalm by Asaph. A song.”; the Korean Revised Version text this collection holds has no title in 75:1.
- Praise of God, known in Judah and to be feared
the text says, “In Judah, God is known. His name is great in Israel. His tabernacle is also in Salem. His dwelling place in Zion. There he broke the flaming arrows of the bow, the shield, and the sword, and the weapons of war.” It goes on to God, “Glorious are you, and excellent, more than mountains of game. Valiant men lie plundered, they have slept their last sleep. None of the men of war can lift their hands. At your rebuke, God of Jacob, both chariot and horse are cast into a dead sleep. You, even you, are to be feared. Who can stand in your sight when you are angry?” and says, “You pronounced judgment from heaven. The earth feared, and was silent, when God arose to judgment, to save all the afflicted ones of the earth.” It says, “Surely the wrath of man praises you. The survivors of your wrath are restrained.” It calls, “Make vows to the LORD your God, and fulfill them! Let all of his neighbors bring presents to him who is to be feared.” It ends, “He will cut off the spirit of princes. He is feared by the kings of the earth.” WEB opens 76:1 with the title “For the Chief Musician. On stringed instruments. A Psalm by Asaph. A song.”; the Korean Revised Version text this collection holds has no title in 76:1.
- A prayer in the day of trouble that asks whether the Lord will reject forever
the speaker (“I”) says, “My cry goes to God! Indeed, I cry to God for help, and for him to listen to me. In the day of my trouble I sought the Lord. My hand was stretched out in the night, and didn’t get tired. My soul refused to be comforted. I remember God, and I groan. I complain, and my spirit is overwhelmed.” The speaker goes on, “You hold my eyelids open. I am so troubled that I can’t speak. I have considered the days of old, the years of ancient times. I remember my song in the night. I consider in my own heart; my spirit diligently inquires: ‘Will the Lord reject us forever? Will he be favorable no more? Has his loving kindness vanished forever? Does his promise fail for generations? Has God forgotten to be gracious? Has he, in anger, withheld his compassion?’” and says, “Then I thought, ‘I will appeal to this: the years of the right hand of the Most High.’” The Korean Revised Version reads 77:7 with no “us” (주께서 영원히 버리실까), and 77:10 as 또 내가 말하기를 이는 나의 연약함이라 지존자의 오른손의 해. WEB opens 77:1 with the title “For the Chief Musician. To Jeduthun. A Psalm by Asaph.”; the Korean Revised Version text this collection holds has no title in 77:1.
- Words remembering the LORD’s deeds of old and the leading by the hand of Moses and Aaron
the speaker (“I”) says, “I will remember the LORD’s deeds; for I will remember your wonders of old. I will also meditate on all your work, and consider your doings.” The speaker says to God, “Your way, God, is in the sanctuary. What god is great like God? You are the God who does wonders. You have made your strength known among the peoples. You have redeemed your people with your arm, the sons of Jacob and Joseph.” The psalm tells, “The waters saw you, God. The waters saw you, and they writhed. The depths also convulsed. The clouds poured out water. The skies resounded with thunder. Your arrows also flashed around. The voice of your thunder was in the whirlwind. The lightnings lit up the world. The earth trembled and shook. Your way was through the sea, your paths through the great waters. Your footsteps were not known. You led your people like a flock, by the hand of Moses and Aaron.” The Korean Revised Version has no word for “I” in 77:11–20 and opens 77:11 with 곧.
- The call to hear the teaching, and the parable and dark sayings of old
The speaker (“I”) says, “Hear my teaching, my people. Turn your ears to the words of my mouth. I will open my mouth in a parable. I will utter dark sayings of old, which we have heard and known, and our fathers have told us. We will not hide them from their children, telling to the generation to come the praises of the LORD, his strength, and his wondrous deeds that he has done. For he established a covenant in Jacob, and appointed a teaching in Israel, which he commanded our fathers, that they should make them known to their children; that the generation to come might know, even the children who should be born; who should arise and tell their children, that they might set their hope in God, and not forget God’s deeds, but keep his commandments, and might not be as their fathers— a stubborn and rebellious generation, a generation that didn’t make their hearts loyal, whose spirit was not steadfast with God.” At 78:5 the Korean Revised Version names the LORD (여호와께서) and reads 증거, a testimony, where WEB reads “he” and “a covenant”. WEB opens 78:1 with the title “A contemplation by Asaph.”; the Korean Revised Version text this collection holds has no title in 78:1.
- The psalm’s telling of the children of Ephraim turning back, and of the words against God about a table in the wilderness
The psalm tells, “The children of Ephraim, being armed and carrying bows, turned back in the day of battle. They didn’t keep God’s covenant, and refused to walk in his law. They forgot his doings, his wondrous deeds that he had shown them. He did marvelous things in the sight of their fathers, in the land of Egypt, in the field of Zoan. He split the sea, and caused them to pass through. He made the waters stand as a heap. In the daytime he also led them with a cloud, and all night with a light of fire. He split rocks in the wilderness, and gave them drink abundantly as out of the depths. He brought streams also out of the rock, and caused waters to run down like rivers. Yet they still went on to sin against him, to rebel against the Most High in the desert. They tempted God in their heart by asking food according to their desire. Yes, they spoke against God. They said, ‘Can God prepare a table in the wilderness? Behold, he struck the rock, so that waters gushed out, and streams overflowed. Can he give bread also? Will he provide meat for his people?’” The Korean Revised Version reads 여호와의 (the LORD’s) at 78:11, 하나님이 (God) at 78:12 and 하나님께 (against God) at 78:17, where WEB reads “his”, “He” and “him”.
- The psalm’s telling of the manna, the winged birds, and God’s anger
The psalm tells, “Therefore the LORD heard, and was angry. A fire was kindled against Jacob, anger also went up against Israel, because they didn’t believe in God, and didn’t trust in his salvation. Yet he commanded the skies above, and opened the doors of heaven. He rained down manna on them to eat, and gave them food from the sky. Man ate the bread of angels. He sent them food to the full. He caused the east wind to blow in the sky. By his power he guided the south wind. He also rained meat on them as the dust, winged birds as the sand of the seas. He let them fall in the middle of their camp, around their habitations. So they ate, and were well filled. He gave them their own desire. They didn’t turn from their cravings. Their food was yet in their mouths, when the anger of God went up against them, killed some of their strongest, and struck down the young men of Israel.” At 78:21 the Korean Revised Version reads 노가 맹렬하며, with anger (노) where WEB reads “A fire was kindled”. At 78:25 it reads 권세 있는 자의 떡 where WEB reads “the bread of angels”, and names God (하나님) as the one who gave the food, where WEB reads “He”.
- The psalm’s telling of those who still sinned, and of the merciful one who remembered that they were but flesh
The psalm tells, “For all this they still sinned, and didn’t believe in his wondrous works. Therefore he consumed their days in vanity, and their years in terror. When he killed them, then they inquired after him. They returned and sought God earnestly. They remembered that God was their rock, the Most High God, their redeemer. But they flattered him with their mouth, and lied to him with their tongue. For their heart was not right with him, neither were they faithful in his covenant. But he, being merciful, forgave iniquity, and didn’t destroy them. Yes, many times he turned his anger away, and didn’t stir up all his wrath. He remembered that they were but flesh, a wind that passes away, and doesn’t come again.” At 78:33, 78:34 and 78:38 the Korean Revised Version names God (하나님) where WEB reads “he”.
- The psalm’s telling of the signs in Egypt and the wonders in the field of Zoan
The psalm tells, “How often they rebelled against him in the wilderness, and grieved him in the desert! They turned again and tempted God, and provoked the Holy One of Israel. They didn’t remember his hand, nor the day when he redeemed them from the adversary; how he set his signs in Egypt, his wonders in the field of Zoan, he turned their rivers into blood, and their streams, so that they could not drink. He sent among them swarms of flies, which devoured them; and frogs, which destroyed them. He also gave their increase to the caterpillar, and their labor to the locust. He destroyed their vines with hail, their sycamore fig trees with frost. He also gave over their livestock to the hail, and their flocks to hot thunderbolts. He threw on them the fierceness of his anger, wrath, indignation, and trouble, and a band of angels of evil. He made a path for his anger. He didn’t spare their soul from death, but gave their life over to the pestilence, and struck all the firstborn in Egypt, the chief of their strength in the tents of Ham. But he led out his own people like sheep, and guided them in the wilderness like a flock. He led them safely, so that they weren’t afraid, but the sea overwhelmed their enemies. He brought them to the border of his sanctuary, to this mountain, which his right hand had taken. He also drove out the nations before them, allotted them for an inheritance by line, and made the tribes of Israel to dwell in their tents.” The Korean Revised Version begins 78:43 with 그 때에 하나님이, naming God, where WEB runs on from 78:42 with “how he set his signs in Egypt”. It reads 그의 권능, his power, at 78:42 where WEB reads “his hand”; 벌하는 사자들 at 78:49 where WEB reads “a band of angels of evil”; and 산, a mountain, at 78:54 where WEB reads “this mountain”.
- The psalm’s telling of those who tempted the Most High God, and of the tent of Shiloh
The psalm tells, “Yet they tempted and rebelled against the Most High God, and didn’t keep his testimonies, but turned back, and dealt treacherously like their fathers. They were twisted like a deceitful bow. For they provoked him to anger with their high places, and moved him to jealousy with their engraved images. When God heard this, he was angry, and greatly abhorred Israel, so that he abandoned the tent of Shiloh, the tent which he placed among men, and delivered his strength into captivity, his glory into the adversary’s hand. He also gave his people over to the sword, and was angry with his inheritance. Fire devoured their young men. Their virgins had no wedding song. Their priests fell by the sword, and their widows couldn’t weep.” At 78:61 the Korean Revised Version reads 그 능력된 자 where WEB reads “his strength”.
- The psalm’s telling of the tent of Joseph rejected, and of the tribe of Judah, Mount Zion and David chosen
The psalm tells, “Then the Lord awakened as one out of sleep, like a mighty man who shouts by reason of wine. He struck his adversaries backward. He put them to a perpetual reproach. Moreover he rejected the tent of Joseph, and didn’t choose the tribe of Ephraim, But chose the tribe of Judah, Mount Zion which he loved. He built his sanctuary like the heights, like the earth which he has established forever. He also chose David his servant, and took him from the sheepfolds; from following the ewes that have their young, he brought him to be the shepherd of Jacob, his people, and Israel, his inheritance. So he was their shepherd according to the integrity of his heart, and guided them by the skillfulness of his hands.” At 78:71 the Korean Revised Version reads 저희를 이끄사 (led them) where WEB reads “he brought him”. At 78:72 the two editions call the one who shepherded and guided only 저가 and “he”.
- The lament to God that the nations have laid Jerusalem in heaps, and the prayer that follows
The speakers (“we”) say, “God, the nations have come into your inheritance. They have defiled your holy temple. They have laid Jerusalem in heaps. They have given the dead bodies of your servants to be food for the birds of the sky, the flesh of your saints to the animals of the earth. They have shed their blood like water around Jerusalem. There was no one to bury them. We have become a reproach to our neighbors, a scoffing and derision to those who are around us. How long, LORD? Will you be angry forever? Will your jealousy burn like fire? Pour out your wrath on the nations that don’t know you, on the kingdoms that don’t call on your name, for they have devoured Jacob, and destroyed his homeland. Don’t hold the iniquities of our forefathers against us. Let your tender mercies speedily meet us, for we are in desperate need. Help us, God of our salvation, for the glory of your name. Deliver us, and forgive our sins, for your name’s sake. Why should the nations say, ‘Where is their God?’ Let it be known among the nations, before our eyes, that vengeance for your servants’ blood is being poured out. Let the sighing of the prisoner come before you. According to the greatness of your power, preserve those who are sentenced to death. Pay back to our neighbors seven times into their bosom their reproach with which they have reproached you, Lord. So we, your people and sheep of your pasture, will give you thanks forever. We will praise you forever, to all generations.” WEB opens 79:1 with the title “A Psalm by Asaph.”; the Korean Revised Version text this collection holds has no title in 79:1.
- A prayer to the Shepherd of Israel to turn again and cause his face to shine
The speakers (“we”) say, “Hear us, Shepherd of Israel, you who lead Joseph like a flock, you who sit above the cherubim, shine out. Before Ephraim, Benjamin, and Manasseh, stir up your might! Come to save us! Turn us again, God. Cause your face to shine, and we will be saved. LORD God of Armies, how long will you be angry against the prayer of your people? You have fed them with the bread of tears, and given them tears to drink in large measure. You make us a source of contention to our neighbors. Our enemies laugh among themselves. Turn us again, God of Armies. Cause your face to shine, and we will be saved. You brought a vine out of Egypt. You drove out the nations, and planted it. You cleared the ground for it. It took deep root, and filled the land. The mountains were covered with its shadow. Its boughs were like God’s cedars. It sent out its branches to the sea, its shoots to the River. Why have you broken down its walls, so that all those who pass by the way pluck it? The boar out of the wood ravages it. The wild animals of the field feed on it. Turn again, we beg you, God of Armies. Look down from heaven, and see, and visit this vine, the stock which your right hand planted, the branch that you made strong for yourself. It’s burned with fire. It’s cut down. They perish at your rebuke. Let your hand be on the man of your right hand, on the son of man whom you made strong for yourself. So we will not turn away from you. Revive us, and we will call on your name. Turn us again, LORD God of Armies. Cause your face to shine, and we will be saved.” WEB opens 80:1 with the title “For the Chief Musician. To the tune of ‘The Lilies of the Covenant.’ A Psalm by Asaph.”; the Korean Revised Version text this collection holds has no title in 80:1.
- The call to sing aloud to God and blow the trumpet, and the words that follow
The speaker (“I”) says, “Sing aloud to God, our strength! Make a joyful shout to the God of Jacob! Raise a song, and bring here the tambourine, the pleasant lyre with the harp. Blow the trumpet at the New Moon, at the full moon, on our feast day. For it is a statute for Israel, an ordinance of the God of Jacob. He appointed it in Joseph for a covenant, when he went out over the land of Egypt, I heard a language that I didn’t know.” WEB then opens a quotation and names no one who speaks: “I removed his shoulder from the burden. His hands were freed from the basket. You called in trouble, and I delivered you. I answered you in the secret place of thunder. I tested you at the waters of Meribah.” WEB then opens another quotation: “Hear, my people, and I will testify to you, Israel, if you would listen to me! There shall be no strange god in you, neither shall you worship any foreign god. I am the LORD, your God, who brought you up out of the land of Egypt. Open your mouth wide, and I will fill it. But my people didn’t listen to my voice. Israel desired none of me. So I let them go after the stubbornness of their hearts, that they might walk in their own counsels. Oh that my people would listen to me, that Israel would walk in my ways! I would soon subdue their enemies, and turn my hand against their adversaries. The haters of the LORD would cringe before him, and their punishment would last forever. But he would have also fed them with the finest of the wheat. I will satisfy you with honey out of the rock.” The Korean Revised Version opens these words at 81:6 with 이르시되 and ends them at 81:16 with 하셨도다. At 81:5 it names God (하나님) where WEB reads “He”, and reads 애굽 땅을 치러 나가시던 때에 (when he went out to strike the land of Egypt) and 알지 못하던 말씀 (a word that I had not known) where WEB reads “when he went out over the land of Egypt” and “a language that I didn’t know”. At 81:16 it reads 내가 (I) where WEB reads “But he would have also fed them”. WEB opens 81:1 with the title “For the Chief Musician. On an instrument of Gath. By Asaph.”; the Korean Revised Version text this collection holds has no title in 81:1.
- Words that God presides in the great assembly and judges among the gods
The text says, “God presides in the great assembly. He judges among the gods. ‘How long will you judge unjustly, and show partiality to the wicked?’” It goes on, “‘Defend the weak, the poor, and the fatherless. Maintain the rights of the poor and oppressed. Rescue the weak and needy. Deliver them out of the hand of the wicked.’ They don’t know, neither do they understand. They walk back and forth in darkness. All the foundations of the earth are shaken. I said, ‘You are gods, all of you are sons of the Most High. Nevertheless you shall die like men, and fall like one of the rulers.’ Arise, God, judge the earth, for you inherit all of the nations.” Neither edition names the “I” of 82:6. At 82:1 the Korean Revised Version reads 하나님의 회, God’s assembly, where WEB reads “the great assembly”, and 재판장들, judges, where WEB reads “the gods”; it sets no quotation marks, and frames 82:2–4 with 판단하시되 at 82:1 and 하시는도다 at 82:4. WEB opens 82:1 with the title “A Psalm by Asaph.”; the Korean Revised Version text this collection holds has no title in 82:1.
- A prayer that God do to those allied against him as he did to Midian, to Sisera and to Jabin
The speaker (“I”) says to God, “God, don’t keep silent. Don’t keep silent, and don’t be still, God. For, behold, your enemies are stirred up. Those who hate you have lifted up their heads. They conspire with cunning against your people. They plot against your cherished ones. ‘Come,’ they say, ‘let’s destroy them as a nation, that the name of Israel may be remembered no more.’ For they have conspired together with one mind. They form an alliance against you. The tents of Edom and the Ishmaelites; Moab, and the Hagrites; Gebal, Ammon, and Amalek; Philistia with the inhabitants of Tyre; Assyria also is joined with them. They have helped the children of Lot.” The speaker goes on, “Do to them as you did to Midian, as to Sisera, as to Jabin, at the river Kishon; who perished at Endor, who became as dung for the earth. Make their nobles like Oreb and Zeeb, yes, all their princes like Zebah and Zalmunna, who said, ‘Let’s take possession of God’s pasture lands.’ My God, make them like tumbleweed, like chaff before the wind. As the fire that burns the forest, as the flame that sets the mountains on fire, so pursue them with your tempest, and terrify them with your storm. Fill their faces with confusion, that they may seek your name, LORD. Let them be disappointed and dismayed forever. Yes, let them be confounded and perish; that they may know that you alone, whose name is the LORD, are the Most High over all the earth.” At 83:9 the Korean Revised Version reads 미디안인, the people of Midian, where WEB reads “Midian”. At 83:10 neither edition names those who perished at Endor: the Korean reads 그들은, WEB “who”. WEB opens 83:1 with the title “A song. A Psalm by Asaph.”; the Korean Revised Version text this collection holds has no title in 83:1.
- The praise and prayer of the lovely dwellings of the LORD of Armies
praise and prayer. The speaker (“I”) says, “How lovely are your dwellings, LORD of Armies! My soul longs, and even faints for the courts of the LORD. My heart and my flesh cry out for the living God. Yes, the sparrow has found a home, and the swallow a nest for herself, where she may have her young, near your altars, LORD of Armies, my King, and my God. Blessed are those who dwell in your house. They are always praising you.” The words go on, “Blessed are those whose strength is in you, who have set their hearts on a pilgrimage. Passing through the valley of Weeping, they make it a place of springs. Yes, the autumn rain covers it with blessings. They go from strength to strength. Every one of them appears before God in Zion. LORD, God of Armies, hear my prayer. Listen, God of Jacob.” and end, “Behold, God our shield, look at the face of your anointed. For a day in your courts is better than a thousand. I would rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness. For the LORD God is a sun and a shield. The LORD will give grace and glory. He withholds no good thing from those who walk blamelessly. LORD of Armies, blessed is the man who trusts in you.” Neither edition says who the anointed of 84:9 is. The Korean Revised Version names Zion at 84:5 (그 마음에 시온의 대로가 있는 자), where WEB reads “who have set their hearts on a pilgrimage”; both editions name Zion at 84:7. WEB opens 84:1 with the title “For the Chief Musician. On an instrument of Gath. A Psalm by the sons of Korah.”; the Korean Revised Version text this collection holds has no title in 84:1.
- The prayer for the end of God’s indignation and to be revived again
a prayer. The speakers (“we”) say, “LORD, you have been favorable to your land. You have restored the fortunes of Jacob. You have forgiven the iniquity of your people. You have covered all their sin.” and go on, “You have taken away all your wrath. You have turned from the fierceness of your anger. Turn us, God of our salvation, and cause your indignation toward us to cease. Will you be angry with us forever? Will you draw out your anger to all generations? Won’t you revive us again, that your people may rejoice in you? Show us your loving kindness, LORD. Grant us your salvation. I will hear what God, the LORD, will speak, for he will speak peace to his people, his saints; but let them not turn again to folly. Surely his salvation is near those who fear him, that glory may dwell in our land. Mercy and truth meet together. Righteousness and peace have kissed each other. Truth springs out of the earth. Righteousness has looked down from heaven. Yes, the LORD will give that which is good. Our land will yield its increase. Righteousness goes before him, and prepares the way for his steps.” At 85:8 the words are in the first person singular (“I will hear”). The Korean Revised Version reads 야곱의 포로 된 자로 돌아오게 하셨으며 at 85:1, of the captives of Jacob made to return, where WEB reads “You have restored the fortunes of Jacob”, and 주의 앞에 and 주의 종적으로 at 85:13, where WEB reads “before him” and “for his steps”. WEB opens 85:1 with the title “For the Chief Musician. A Psalm by the sons of Korah.”; the Korean Revised Version text this collection holds has no title in 85:1.
- The prayer of one poor and needy to be taught the LORD’s way
a prayer. The speaker (“I”) says, “Hear, LORD, and answer me, for I am poor and needy. Preserve my soul, for I am godly. You, my God, save your servant who trusts in you. Be merciful to me, Lord, for I call to you all day long. Bring joy to the soul of your servant, for to you, Lord, do I lift up my soul. For you, Lord, are good, and ready to forgive, abundant in loving kindness to all those who call on you. Hear, LORD, my prayer. Listen to the voice of my petitions. In the day of my trouble I will call on you, for you will answer me. There is no one like you among the gods, Lord, nor any deeds like your deeds. All nations you have made will come and worship before you, Lord. They shall glorify your name. For you are great, and do wondrous things. You are God alone. Teach me your way, LORD. I will walk in your truth. Make my heart undivided to fear your name. I will praise you, Lord my God, with my whole heart. I will glorify your name forever more. For your loving kindness is great toward me. You have delivered my soul from the lowest Sheol. God, the proud have risen up against me. A company of violent men have sought after my soul, and they don’t hold regard for you before them. But you, Lord, are a merciful and gracious God, slow to anger, and abundant in loving kindness and truth. Turn to me, and have mercy on me! Give your strength to your servant. Save the son of your servant. Show me a sign of your goodness, that those who hate me may see it, and be shamed, because you, LORD, have helped me, and comforted me.” The Korean Revised Version reads 주여 내 영혼을 기쁘게 하소서 at 86:4, of the speaker’s own soul, where WEB reads “Bring joy to the soul of your servant”, and 주의 여종의 아들 at 86:16, with 여종, a female servant, where WEB reads “the son of your servant”. WEB opens 86:1 with the title “A Prayer by David.”; the Korean Revised Version text this collection holds has no title in 86:1.
- The praise of the gates of Zion and the city of God
praise. The text says, “His foundation is in the holy mountains. The LORD loves the gates of Zion more than all the dwellings of Jacob. Glorious things are spoken about you, city of God.” It goes on, “I will record Rahab and Babylon among those who acknowledge me. Behold, Philistia, Tyre, and also Ethiopia: ‘This one was born there.’ Yes, of Zion it will be said, ‘This one and that one was born in her;’ the Most High himself will establish her. The LORD will count, when he writes up the peoples, ‘This one was born there.’” and ends, “Those who sing as well as those who dance say, ‘All my springs are in you.’” Neither edition says who the “I” of 87:4 is. At 87:5 WEB closes what is said of Zion before “the Most High himself will establish her”; the Korean Revised Version keeps 지존자가 친히 시온을 세우리라 inside it (말하기를 … 하리로다). WEB opens 87:1 with the title “A Psalm by the sons of Korah; a Song.”; the Korean Revised Version text this collection holds has no title in 87:1.
- The prayer of one whose life draws near to Sheol
a prayer. The speaker (“I”) says, “LORD, the God of my salvation, I have cried day and night before you. Let my prayer enter into your presence. Turn your ear to my cry. For my soul is full of troubles. My life draws near to Sheol. I am counted among those who go down into the pit. I am like a man who has no help, set apart among the dead, like the slain who lie in the grave, whom you remember no more. They are cut off from your hand. You have laid me in the lowest pit, in the darkest depths. Your wrath lies heavily on me. You have afflicted me with all your waves.” and goes on, “You have taken my friends from me. You have made me an abomination to them. I am confined, and I can’t escape. My eyes are dim from grief. I have called on you daily, LORD. I have spread out my hands to you. Do you show wonders to the dead? Do the departed spirits rise up and praise you?” and then, “Is your loving kindness declared in the grave? Or your faithfulness in Destruction? Are your wonders made known in the dark? Or your righteousness in the land of forgetfulness? But to you, LORD, I have cried. In the morning, my prayer comes before you. LORD, why do you reject my soul? Why do you hide your face from me? I am afflicted and ready to die from my youth up. While I suffer your terrors, I am distracted. Your fierce wrath has gone over me. Your terrors have cut me off. They came around me like water all day long. They completely engulfed me. You have put lover and friend far from me, and my friends into darkness.” At 88:17 the Korean Revised Version reads 이런 일이, these things, where WEB reads “They”. WEB opens 88:1 with the title “A Song. A Psalm by the sons of Korah. For the Chief Musician. To the tune of ‘The Suffering of Affliction.’ A contemplation by Heman, the Ezrahite.”; the Korean Revised Version text this collection holds has no title in 88:1.
- The song of the LORD’s loving kindness, and the word of an oath to David
praise, and the quoted words of a covenant and an oath. The speaker (“I”) says, “I will sing of the loving kindness of the LORD forever. With my mouth, I will make known your faithfulness to all generations. I indeed declare, ‘Love stands firm forever. You established the heavens. Your faithfulness is in them.’” WEB then sets 89:3–4 in quotation marks, naming no one who speaks: “I have made a covenant with my chosen one, I have sworn to David, my servant, ‘I will establish your offspring forever, and build up your throne to all generations.’” The Korean Revised Version opens 89:3 with 주께서 이르시되, naming the Lord (주) as the one who speaks, and closes the words at 89:4 with 하였다 하셨나이다. It reads 89:2 as 내가 말하기를 인자하심을 영원히 세우시며 주의 성실하심을 하늘에서 견고히 하시리라 하였나이다. WEB opens 89:1 with the title “A contemplation by Ethan, the Ezrahite.”; the Korean Revised Version text this collection holds has no title in 89:1.
- The praise that asks who is like the LORD
praise. The speakers (“we”) say, “The heavens will praise your wonders, LORD, your faithfulness also in the assembly of the holy ones. For who in the skies can be compared to the LORD? Who among the sons of the heavenly beings is like the LORD, a very awesome God in the council of the holy ones, to be feared above all those who are around him? LORD, God of Armies, who is a mighty one, like you? LORD, your faithfulness is around you. You rule the pride of the sea. When its waves rise up, you calm them. You have broken Rahab in pieces, like one of the slain. You have scattered your enemies with your mighty arm. The heavens are yours. The earth also is yours, the world and its fullness. You have founded them. You have created the north and the south. Tabor and Hermon rejoice in your name. You have a mighty arm. Your hand is strong, and your right hand is exalted. Righteousness and justice are the foundation of your throne. Loving kindness and truth go before your face. Blessed are the people who learn to acclaim you. They walk in the light of your presence, LORD. In your name they rejoice all day. In your righteousness, they are exalted. For you are the glory of their strength. In your favor, our horn will be exalted. For our shield belongs to the LORD, our king to the Holy One of Israel.” Neither edition says who “our king” of 89:18 is. WEB runs the question of 89:6 on to the end of 89:7; the Korean Revised Version makes 89:7 a sentence of its own (하나님은 거룩한 자의 회중에서 심히 엄위하시오며 둘러 있는 모든 자 위에 더욱 두려워할 자시니이다).
- The word in vision, as the psalm gives it, on David and his offspring
words spoken in vision, as the text gives them. At 89:19 the text reads, “Then you spoke in vision to your saints, and said,” and gives the words, which WEB closes at the end of 89:37: “I have given strength to the warrior. I have exalted a young man from the people. I have found David, my servant. I have anointed him with my holy oil, with whom my hand shall be established. My arm will also strengthen him. No enemy will tax him. No wicked man will oppress him. I will beat down his adversaries before him, and strike those who hate him. But my faithfulness and my loving kindness will be with him. In my name, his horn will be exalted. I will set his hand also on the sea, and his right hand on the rivers. He will call to me, ‘You are my Father, my God, and the rock of my salvation!’ I will also appoint him my firstborn, the highest of the kings of the earth. I will keep my loving kindness for him forever more. My covenant will stand firm with him. I will also make his offspring endure forever, and his throne as the days of heaven. If his children forsake my law, and don’t walk in my ordinances; if they break my statutes, and don’t keep my commandments; then I will punish their sin with the rod, and their iniquity with stripes. But I will not completely take my loving kindness from him, nor allow my faithfulness to fail. I will not break my covenant, nor alter what my lips have uttered. Once I have sworn by my holiness, I will not lie to David. His offspring will endure forever, his throne like the sun before me. It will be established forever like the moon, the faithful witness in the sky.” The Korean Revised Version reads 백성 중에서 택한 자, one chosen from the people, at 89:19, where WEB reads “a young man from the people”, and closes the words at 89:37 with 하셨도다.
- The lament that the LORD has been angry with his anointed, and the prayer to remember
a lament and a prayer. The speaker (“I”) says, “But you have rejected and spurned. You have been angry with your anointed. You have renounced the covenant of your servant. You have defiled his crown in the dust. You have broken down all his hedges. You have brought his strongholds to ruin. All who pass by the way rob him. He has become a reproach to his neighbors. You have exalted the right hand of his adversaries. You have made all of his enemies rejoice. Yes, you turn back the edge of his sword, and haven’t supported him in battle. You have ended his splendor, and thrown his throne down to the ground. You have shortened the days of his youth. You have covered him with shame.” and goes on, “How long, LORD? Will you hide yourself forever? Will your wrath burn like fire? Remember how short my time is, for what vanity you have created all the children of men! What man is he who shall live and not see death, who shall deliver his soul from the power of Sheol?” and then, “Lord, where are your former loving kindnesses, which you swore to David in your faithfulness? Remember, Lord, the reproach of your servants, how I bear in my heart the taunts of all the mighty peoples, With which your enemies have mocked, LORD, with which they have mocked the footsteps of your anointed one.” Neither edition says who the anointed of 89:38 and 89:51 is. At 89:38 the Korean Revised Version names the one rejected (주의 기름 부음 받은 자를 노하사 물리쳐 버리셨으며), where WEB reads “But you have rejected and spurned” with no object.
- The closing words that bless the LORD forever
the closing blessing. The text says, “Blessed be the LORD forever more. Amen, and Amen.”
- A prayer that calls the Lord a dwelling place for all generations and asks to be taught to count the days
a prayer of the speakers (“we”) to the Lord, with words on the days and the years. In 90:1–11 they pray, “Lord, you have been our dwelling place for all generations. Before the mountains were born, before you had formed the earth and the world, even from everlasting to everlasting, you are God. You turn man to destruction, saying, ‘Return, you children of men.’ For a thousand years in your sight are just like yesterday when it is past, like a watch in the night. You sweep them away as they sleep. In the morning they sprout like new grass. In the morning it sprouts and springs up. By evening, it is withered and dry. For we are consumed in your anger. We are troubled in your wrath. You have set our iniquities before you, our secret sins in the light of your presence. For all our days have passed away in your wrath. We bring our years to an end as a sigh. The days of our years are seventy, or even by reason of strength eighty years; yet their pride is but labor and sorrow, for it passes quickly, and we fly away. Who knows the power of your anger, your wrath according to the fear that is due to you?” In 90:12–17 they ask, “So teach us to count our days, that we may gain a heart of wisdom. Relent, LORD! How long? Have compassion on your servants! Satisfy us in the morning with your loving kindness, that we may rejoice and be glad all our days. Make us glad for as many days as you have afflicted us, for as many years as we have seen evil. Let your work appear to your servants, your glory to their children. Let the favor of the Lord our God be on us. Establish the work of our hands for us. Yes, establish the work of our hands.” WEB opens 90:1 with the title “A Prayer by Moses, the man of God.”; the Korean Revised Version text this collection holds has no title in 90:1.
- Words on the one who dwells in the secret place of the Most High
words on the one who dwells in the secret place of the Most High, and the words of 91:14–16. The text says, “He who dwells in the secret place of the Most High will rest in the shadow of the Almighty.” The speaker (“I”) says, “I will say of the LORD, ‘He is my refuge and my fortress; my God, in whom I trust.’ For he will deliver you from the snare of the fowler, and from the deadly pestilence. He will cover you with his feathers. Under his wings you will take refuge. His faithfulness is your shield and rampart. You shall not be afraid of the terror by night, nor of the arrow that flies by day, nor of the pestilence that walks in darkness, nor of the destruction that wastes at noonday. A thousand may fall at your side, and ten thousand at your right hand; but it will not come near you. You will only look with your eyes, and see the recompense of the wicked. Because you have made the LORD your refuge, and the Most High your dwelling place, no evil shall happen to you, neither shall any plague come near your dwelling. For he will put his angels in charge of you, to guard you in all your ways. They will bear you up in their hands, so that you won’t dash your foot against a stone. You will tread on the lion and cobra. You will trample the young lion and the serpent underfoot.” WEB then opens a quotation with no word of who speaks: “Because he has set his love on me, therefore I will deliver him. I will set him on high, because he has known my name. He will call on me, and I will answer him. I will be with him in trouble. I will deliver him, and honor him. I will satisfy him with long life, and show him my salvation.” The Korean Revised Version opens 91:14 with 하나님이 가라사대, which names God as the one who speaks, and closes these words at the end of 91:16 with 하시도다. At 91:9 it reads 네가 말하기를 여호와는 나의 피난처시라 하고, where the one addressed speaks of the LORD as a refuge in the first person; WEB reads “Because you have made the LORD your refuge”.
- Praise that it is good to give thanks to the LORD
praise that it is good to give thanks to the LORD, with words on the wicked and the righteous. The text says, “It is a good thing to give thanks to the LORD, to sing praises to your name, Most High, to proclaim your loving kindness in the morning, and your faithfulness every night, with the ten-stringed lute, with the harp, and with the melody of the lyre.” The speaker (“I”) praises, “For you, LORD, have made me glad through your work. I will triumph in the works of your hands. How great are your works, LORD! Your thoughts are very deep. A senseless man doesn’t know, neither does a fool understand this: though the wicked spring up as the grass, and all the evildoers flourish, they will be destroyed forever. But you, LORD, are on high forever more. For behold, your enemies, LORD, for behold, your enemies shall perish. All the evildoers will be scattered. But you have exalted my horn like that of the wild ox. I am anointed with fresh oil. My eye has also seen my enemies. My ears have heard of the wicked enemies who rise up against me. The righteous shall flourish like the palm tree. He will grow like a cedar in Lebanon. They are planted in the LORD’s house. They will flourish in our God’s courts. They will still produce fruit in old age. They will be full of sap and green, to show that the LORD is upright. He is my rock, and there is no unrighteousness in him.” The Korean Revised Version text this collection holds gives 92:1, 92:2 and 92:3 as one and the same sentence, written three times; WEB runs one sentence across the three verses. WEB opens 92:1 with the title “A Psalm. A song for the Sabbath day.”; the Korean Revised Version text this collection holds has no title in 92:1.
- Praise that the LORD reigns, clothed with majesty
praise that the LORD reigns. The text says, “The LORD reigns! He is clothed with majesty! The LORD is armed with strength. The world also is established. It can’t be moved. Your throne is established from long ago. You are from everlasting. The floods have lifted up, LORD, the floods have lifted up their voice. The floods lift up their waves. Above the voices of many waters, the mighty breakers of the sea, the LORD on high is mighty. Your statutes stand firm. Holiness adorns your house, LORD, forever more.”
- A prayer to the God to whom vengeance belongs, concerning the wicked
a prayer to the God to whom vengeance belongs, concerning the wicked, with words to the senseless among the people and on the man whom the LORD disciplines. The text says, “LORD, you God to whom vengeance belongs, you God to whom vengeance belongs, shine out. Rise up, you judge of the earth. Pay back the proud what they deserve. LORD, how long will the wicked, how long will the wicked triumph? They pour out arrogant words. All the evildoers boast. They break your people in pieces, LORD, and afflict your heritage. They kill the widow and the alien, and murder the fatherless. They say, ‘The LORD will not see, neither will Jacob’s God consider.’ Consider, you senseless among the people; you fools, when will you be wise? He who implanted the ear, won’t he hear? He who formed the eye, won’t he see? He who disciplines the nations, won’t he punish? He who teaches man knows. The LORD knows the thoughts of man, that they are futile. Blessed is the man whom you discipline, LORD, and teach out of your law, that you may give him rest from the days of adversity, until the pit is dug for the wicked. For the LORD won’t reject his people, neither will he forsake his inheritance. For judgment will return to righteousness. All the upright in heart shall follow it.” The speaker (“I”) says, “Who will rise up for me against the wicked? Who will stand up for me against the evildoers? Unless the LORD had been my help, my soul would have soon lived in silence. When I said, ‘My foot is slipping!’ Your loving kindness, LORD, held me up. In the multitude of my thoughts within me, your comforts delight my soul. Shall the throne of wickedness have fellowship with you, which brings about mischief by statute? They gather themselves together against the soul of the righteous, and condemn the innocent blood. But the LORD has been my high tower, my God, the rock of my refuge. He has brought on them their own iniquity, and will cut them off in their own wickedness. The LORD, our God, will cut them off.”
- The call to sing to the LORD, and the words “Don’t harden your heart, as at Meribah”
a call of the speakers (“we”) to sing to the LORD and to worship, and the words that follow. The speakers say, “Oh come, let’s sing to the LORD. Let’s shout aloud to the rock of our salvation! Let’s come before his presence with thanksgiving. Let’s extol him with songs! For the LORD is a great God, a great King above all gods. In his hand are the deep places of the earth. The heights of the mountains are also his. The sea is his, and he made it. His hands formed the dry land. Oh come, let’s worship and bow down. Let’s kneel before the LORD, our Maker, for he is our God. We are the people of his pasture, and the sheep in his care. Today, oh that you would hear his voice!” The text goes on, “Don’t harden your heart, as at Meribah, as in the day of Massah in the wilderness, when your fathers tempted me, tested me, and saw my work. Forty long years I was grieved with that generation, and said, ‘They are a people who err in their heart. They have not known my ways.’ Therefore I swore in my wrath, ‘They won’t enter into my rest.’” WEB opens 95:8 with no word of who speaks; the Korean Revised Version opens it with 이르시기를, which sets 95:8–11 as words spoken.
- The song that calls for a new song to the LORD and for glory ascribed to him
a song that calls all the earth and the families of nations to sing to the LORD a new song and to ascribe glory to him. The text says, “Sing to the LORD a new song! Sing to the LORD, all the earth. Sing to the LORD! Bless his name! Proclaim his salvation from day to day! Declare his glory among the nations, his marvelous works among all the peoples. For the LORD is great, and greatly to be praised! He is to be feared above all gods. For all the gods of the peoples are idols, but the LORD made the heavens. Honor and majesty are before him. Strength and beauty are in his sanctuary. Ascribe to the LORD, you families of nations, ascribe to the LORD glory and strength. Ascribe to the LORD the glory due to his name. Bring an offering, and come into his courts. Worship the LORD in holy array. Tremble before him, all the earth. Say among the nations, ‘The LORD reigns.’ The world is also established. It can’t be moved. He will judge the peoples with equity. Let the heavens be glad, and let the earth rejoice. Let the sea roar, and its fullness! Let the field and all that is in it exult! Then all the trees of the woods shall sing for joy before the LORD; for he comes, for he comes to judge the earth. He will judge the world with righteousness, the peoples with his truth.” At 96:10 WEB sets only “The LORD reigns” in quotation marks; the Korean Revised Version sets everything through 저가 만민을 공평히 판단하시리라 inside the words to be said among the nations (이르기를 … 할찌로다).
- The song that says the LORD reigns and calls the earth to rejoice
a song that the LORD reigns and that the earth and the islands are to rejoice, with words to those who love the LORD and to the righteous. The text says, “The LORD reigns! Let the earth rejoice! Let the multitude of islands be glad! Clouds and darkness are around him. Righteousness and justice are the foundation of his throne. A fire goes before him, and burns up his adversaries on every side. His lightning lights up the world. The earth sees, and trembles. The mountains melt like wax at the presence of the LORD, at the presence of the Lord of the whole earth. The heavens declare his righteousness. All the peoples have seen his glory. Let all them be shamed who serve engraved images, who boast in their idols. Worship him, all you gods! Zion heard and was glad. The daughters of Judah rejoiced because of your judgments, LORD. For you, LORD, are most high above all the earth. You are exalted far above all gods. You who love the LORD, hate evil! He preserves the souls of his saints. He delivers them out of the hand of the wicked. Light is sown for the righteous, and gladness for the upright in heart. Be glad in the LORD, you righteous people! Give thanks to his holy Name.”
- The song that calls for a new song and a joyful noise to the LORD
a song that calls for a new song to the LORD and for all the earth to make a joyful noise to him. The text says, “Sing to the LORD a new song, for he has done marvelous things! His right hand and his holy arm have worked salvation for him. The LORD has made known his salvation. He has openly shown his righteousness in the sight of the nations. He has remembered his loving kindness and his faithfulness toward the house of Israel. All the ends of the earth have seen the salvation of our God. Make a joyful noise to the LORD, all the earth! Burst out and sing for joy, yes, sing praises! Sing praises to the LORD with the harp, with the harp and the voice of melody. With trumpets and sound of the ram’s horn, make a joyful noise before the King, the LORD. Let the sea roar with its fullness; the world, and those who dwell therein. Let the rivers clap their hands. Let the mountains sing for joy together. Let them sing before the LORD, for he comes to judge the earth. He will judge the world with righteousness, and the peoples with equity.” WEB opens 98:1 with the title “A Psalm.”; the Korean Revised Version text this collection holds has no title in 98:1.
- The song that says the LORD reigns and calls to worship at his footstool
a song that the LORD reigns, calling to exalt and worship him, with the psalm’s telling of Moses, Aaron and Samuel. In 99:1–5 the text says, “The LORD reigns! Let the peoples tremble. He sits enthroned among the cherubim. Let the earth be moved. The LORD is great in Zion. He is high above all the peoples. Let them praise your great and awesome name. He is Holy! The King’s strength also loves justice. You establish equity. You execute justice and righteousness in Jacob. Exalt the LORD our God. Worship at his footstool. He is Holy!” In 99:6–8 the psalm tells that “Moses and Aaron were among his priests, Samuel was among those who call on his name. They called on the LORD, and he answered them. He spoke to them in the pillar of cloud. They kept his testimonies, the statute that he gave them. You answered them, LORD our God. You are a God who forgave them, although you took vengeance for their doings.” In 99:9 the text says, “Exalt the LORD, our God. Worship at his holy hill, for the LORD, our God, is holy!”
- The song that calls all the lands to serve the LORD with gladness
a song that calls all the lands to serve the LORD with gladness and to enter his gates with thanksgiving. The text says, “Shout for joy to the LORD, all you lands! Serve the LORD with gladness. Come before his presence with singing. Know that the LORD, he is God. It is he who has made us, and we are his. We are his people, and the sheep of his pasture. Enter into his gates with thanksgiving, and into his courts with praise. Give thanks to him, and bless his name. For the LORD is good. His loving kindness endures forever, his faithfulness to all generations.” WEB opens 100:1 with the title “A Psalm of thanksgiving.”; the Korean Revised Version text this collection holds has no title in 100:1.
- The song of loving kindness and justice, and of a blameless way
the words of the speaker (“I”) on singing of loving kindness and justice, on a blameless way and on the wicked of the land. The speaker says, “I will sing of loving kindness and justice. To you, LORD, I will sing praises. I will be careful to live a blameless life. When will you come to me? I will walk within my house with a blameless heart. I will set no vile thing before my eyes. I hate the deeds of faithless men. They will not cling to me. A perverse heart will be far from me. I will have nothing to do with evil. I will silence whoever secretly slanders his neighbor. I won’t tolerate one who is arrogant and conceited. My eyes will be on the faithful of the land, that they may dwell with me. He who walks in a perfect way, he will serve me. He who practices deceit won’t dwell within my house. He who speaks falsehood won’t be established before my eyes. Morning by morning, I will destroy all the wicked of the land, to cut off all the workers of iniquity from the LORD’s city.” WEB opens 101:1 with the title “A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 101:1.
- A prayer to the LORD: “my days consume away like smoke”
a prayer of the speaker (“I”) to the LORD in the day of distress. The speaker prays, “Hear my prayer, LORD! Let my cry come to you. Don’t hide your face from me in the day of my distress. Turn your ear to me. Answer me quickly in the day when I call. For my days consume away like smoke. My bones are burned as a torch. My heart is blighted like grass, and withered, for I forget to eat my bread. By reason of the voice of my groaning, my bones stick to my skin. I am like a pelican of the wilderness. I have become as an owl of the waste places. I watch, and have become like a sparrow that is alone on the housetop. My enemies reproach me all day. Those who are mad at me use my name as a curse. For I have eaten ashes like bread, and mixed my drink with tears, because of your indignation and your wrath; for you have taken me up and thrown me away. My days are like a long shadow. I have withered like grass.” WEB opens 102:1 with the title “A Prayer of the afflicted, when he is overwhelmed and pours out his complaint before the LORD.”; the Korean Revised Version text this collection holds has no title in 102:1.
- Words that the LORD remains forever and will have mercy on Zion
words that the LORD remains forever and will have mercy on Zion, and the prayer of the speaker (“I”). The text says, “But you, LORD, will remain forever; your renown endures to all generations. You will arise and have mercy on Zion, for it is time to have pity on her. Yes, the set time has come. For your servants take pleasure in her stones, and have pity on her dust. So the nations will fear the LORD’s name, all the kings of the earth your glory. For the LORD has built up Zion. He has appeared in his glory. He has responded to the prayer of the destitute, and has not despised their prayer. This will be written for the generation to come. A people which will be created will praise the LORD, for he has looked down from the height of his sanctuary. From heaven, the LORD saw the earth, to hear the groans of the prisoner, to free those who are condemned to death, that men may declare the LORD’s name in Zion, and his praise in Jerusalem, when the peoples are gathered together, the kingdoms, to serve the LORD. He weakened my strength along the course. He shortened my days.” The speaker (“I”) says, “I said, ‘My God, don’t take me away in the middle of my days. Your years are throughout all generations. Of old, you laid the foundation of the earth. The heavens are the work of your hands. They will perish, but you will endure. Yes, all of them will wear out like a garment. You will change them like a cloak, and they will be changed. But you are the same. Your years will have no end. The children of your servants will continue. Their offspring will be established before you.’”
- Praise of the LORD for his benefits and his loving kindness
praise of the LORD, which tells of the past at 103:7. The speaker (“I”) says, “Praise the LORD, my soul! All that is within me, praise his holy name! Praise the LORD, my soul, and don’t forget all his benefits, who forgives all your sins, who heals all your diseases, who redeems your life from destruction, who crowns you with loving kindness and tender mercies, who satisfies your desire with good things, so that your youth is renewed like the eagle’s. The LORD executes righteous acts, and justice for all who are oppressed. He made known his ways to Moses, his deeds to the children of Israel. The LORD is merciful and gracious, slow to anger, and abundant in loving kindness. He will not always accuse; neither will he stay angry forever. He has not dealt with us according to our sins, nor repaid us for our iniquities. For as the heavens are high above the earth, so great is his loving kindness toward those who fear him. As far as the east is from the west, so far has he removed our transgressions from us. Like a father has compassion on his children, so the LORD has compassion on those who fear him. For he knows how we are made. He remembers that we are dust. As for man, his days are like grass. As a flower of the field, so he flourishes. For the wind passes over it, and it is gone. Its place remembers it no more. But the LORD’s loving kindness is from everlasting to everlasting with those who fear him, his righteousness to children’s children, to those who keep his covenant, to those who remember to obey his precepts. The LORD has established his throne in the heavens. His kingdom rules over all. Praise the LORD, you angels of his, who are mighty in strength, who fulfill his word, obeying the voice of his word. Praise the LORD, all you armies of his, you servants of his, who do his pleasure. Praise the LORD, all you works of his, in all places of his dominion. Praise the LORD, my soul!” WEB opens 103:1 with the title “By David.”; the Korean Revised Version text this collection holds has no title in 103:1.
- Praise of the LORD for the foundations of the earth, the springs, and the cedars of Lebanon
praise of the LORD. The speaker (“I”) says, “Bless the LORD, my soul. The LORD, my God, you are very great. You are clothed with honor and majesty. He covers himself with light as with a garment. He stretches out the heavens like a curtain. He lays the beams of his rooms in the waters. He makes the clouds his chariot. He walks on the wings of the wind. He makes his messengers winds, and his servants flames of fire. He laid the foundations of the earth, that it should not be moved forever. You covered it with the deep as with a cloak. The waters stood above the mountains. At your rebuke they fled. At the voice of your thunder they hurried away. The mountains rose, the valleys sank down, to the place which you had assigned to them. You have set a boundary that they may not pass over, that they don’t turn again to cover the earth. He sends springs into the valleys. They run among the mountains. They give drink to every animal of the field. The wild donkeys quench their thirst. The birds of the sky nest by them. They sing among the branches. He waters the mountains from his rooms. The earth is filled with the fruit of your works. He causes the grass to grow for the livestock, and plants for man to cultivate, that he may produce food out of the earth: wine that makes the heart of man glad, oil to make his face to shine, and bread that strengthens man’s heart. The LORD’s trees are well watered, the cedars of Lebanon, which he has planted, where the birds make their nests. The stork makes its home in the cypress trees. The high mountains are for the wild goats. The rocks are a refuge for the rock badgers.” The Korean Revised Version names the LORD at 104:10 (여호와께서 샘으로 골짜기에서 솟아나게 하시고), where WEB reads “He sends springs into the valleys.”
- A song of the LORD’s works: the moon and the sun, the sea, and leviathan
a song of the LORD’s works. The speaker (“I”) goes on, “He appointed the moon for seasons. The sun knows when to set. You make darkness, and it is night, in which all the animals of the forest prowl. The young lions roar after their prey, and seek their food from God. The sun rises, and they steal away, and lie down in their dens. Man goes out to his work, to his labor until the evening. LORD, how many are your works! In wisdom, you have made them all. The earth is full of your riches. There is the sea, great and wide, in which are innumerable living things, both small and large animals. There the ships go, and leviathan, whom you formed to play there. These all wait for you, that you may give them their food in due season. You give to them; they gather. You open your hand; they are satisfied with good. You hide your face; they are troubled. You take away their breath; they die and return to the dust. You send out your Spirit and they are created. You renew the face of the ground. Let the LORD’s glory endure forever. Let the LORD rejoice in his works. He looks at the earth, and it trembles. He touches the mountains, and they smoke. I will sing to the LORD as long as I live. I will sing praise to my God while I have any being. Let my meditation be sweet to him. I will rejoice in the LORD. Let sinners be consumed out of the earth. Let the wicked be no more. Bless the LORD, my soul. Praise the LORD!” The Korean Revised Version names the LORD at 104:19 (여호와께서 달로 절기를 정하심이여), where WEB reads “He appointed the moon for seasons”, and at 104:26 reads 악어 where WEB reads “leviathan”.
- The call to give thanks to the LORD and to remember his marvelous works
a call to give thanks to the LORD and to praise him. The text says, “Give thanks to the LORD! Call on his name! Make his doings known among the peoples. Sing to him, sing praises to him! Tell of all his marvelous works. Glory in his holy name. Let the heart of those who seek the LORD rejoice. Seek the LORD and his strength. Seek his face forever more. Remember his marvelous works that he has done: his wonders, and the judgments of his mouth, you offspring of Abraham, his servant, you children of Jacob, his chosen ones.” The Korean Revised Version text has one and the same sentence at 105:5 and at 105:6 (그 종 아브라함의 후손 곧 택하신 야곱의 자손 너희는 그의 행하신 기사와 그 이적과 그 입의 판단을 기억할찌어다), where WEB divides one sentence between the two verses.
- The words that tell of the covenant with Abraham, the oath to Isaac, and the statute confirmed to Jacob
the psalm tells of the past, “He is the LORD, our God. His judgments are in all the earth. He has remembered his covenant forever, the word which he commanded to a thousand generations, the covenant which he made with Abraham, his oath to Isaac, and confirmed it to Jacob for a statute; to Israel for an everlasting covenant, saying, ‘To you I will give the land of Canaan, the lot of your inheritance,’ when they were but a few men in number, yes, very few, and foreigners in it. They went about from nation to nation, from one kingdom to another people. He allowed no one to do them wrong. Yes, he reproved kings for their sakes, ‘Don’t touch my anointed ones! Do my prophets no harm!’” WEB gives 105:15 in quotation marks with no word of saying; the Korean Revised Version opens it with 이르시기를 (saying) and closes it with 하셨도다.
- The words that tell of Joseph sold for a slave and freed by the king
the psalm goes on, “He called for a famine on the land. He destroyed the food supplies. He sent a man before them. Joseph was sold for a slave. They bruised his feet with shackles. His neck was locked in irons, until the time that his word happened, and the LORD’s word proved him true. The king sent and freed him, even the ruler of peoples, and let him go free. He made him lord of his house, and ruler of all of his possessions, to discipline his princes at his pleasure, and to teach his elders wisdom.” The text does not name the king or the ruler of peoples of 105:20. At 105:19 the Korean Revised Version names the LORD’s word first (곧 여호와의 말씀이 응할 때까지라 그 말씀이 저를 단련하였도다), where WEB reads “until the time that his word happened, and the LORD’s word proved him true”.
- The words that tell of Israel coming into Egypt, of Moses and Aaron sent, and of the miracles
the psalm goes on, “Israel also came into Egypt. Jacob lived in the land of Ham. He increased his people greatly, and made them stronger than their adversaries. He turned their heart to hate his people, to conspire against his servants. He sent Moses, his servant, and Aaron, whom he had chosen. They performed miracles among them, and wonders in the land of Ham. He sent darkness, and made it dark. They didn’t rebel against his words. He turned their waters into blood, and killed their fish. Their land swarmed with frogs, even in the rooms of their kings. He spoke, and swarms of flies came, and lice in all their borders. He gave them hail for rain, with lightning in their land. He struck their vines and also their fig trees, and shattered the trees of their country. He spoke, and the locusts came with the grasshoppers, without number. They ate up every plant in their land, and ate up the fruit of their ground. He struck also all the firstborn in their land, the first fruits of all their manhood. He brought them out with silver and gold. There was not one feeble person among his tribes. Egypt was glad when they departed, for the fear of them had fallen on them.” The Korean Revised Version names the LORD (여호와께서) at 105:24, 105:28, 105:31, 105:34 and 105:36, where WEB reads “He”.
- The words that tell of the cloud, the quails, the waters from the rock, and the lands of the nations
the psalm goes on, “He spread a cloud for a covering, fire to give light in the night. They asked, and he brought quails, and satisfied them with the bread of the sky. He opened the rock, and waters gushed out. They ran as a river in the dry places. For he remembered his holy word, and Abraham, his servant. He brought his people out with joy, his chosen with singing. He gave them the lands of the nations. They took the labor of the peoples in possession, that they might keep his statutes, and observe his laws. Praise the LORD!” The Korean Revised Version names the LORD at 105:39 (여호와께서 구름을 펴사 덮개를 삼으시고), where WEB reads “He spread a cloud for a covering”.
- Thanks to the LORD, and the prayer to be visited with his salvation
a call to give thanks to the LORD, and a prayer. The text says, “Praise the LORD! Give thanks to the LORD, for he is good, for his loving kindness endures forever. Who can utter the mighty acts of the LORD, or fully declare all his praise? Blessed are those who keep justice. Blessed is one who does what is right at all times.” The speaker (“I”) prays, “Remember me, LORD, with the favor that you show to your people. Visit me with your salvation, that I may see the prosperity of your chosen, that I may rejoice in the gladness of your nation, that I may glory with your inheritance.”
- The words of sinning with the fathers, and of Egypt and the Red Sea
the speakers (“we”) say, “We have sinned with our fathers. We have committed iniquity. We have done wickedly.” The words go on to tell of the past, “Our fathers didn’t understand your wonders in Egypt. They didn’t remember the multitude of your loving kindnesses, but were rebellious at the sea, even at the Red Sea. Nevertheless he saved them for his name’s sake, that he might make his mighty power known. He rebuked the Red Sea also, and it was dried up; so he led them through the depths, as through a desert. He saved them from the hand of him who hated them, and redeemed them from the hand of the enemy. The waters covered their adversaries. There was not one of them left. Then they believed his words. They sang his praise.” The Korean Revised Version names the LORD at 106:8 (그러나 여호와께서 자기 이름을 위하여 저희를 구원하셨으니), where WEB reads “Nevertheless he saved them for his name’s sake”.
- The words that tell of Dathan and Abiram, the calf in Horeb, and Moses in the breach
the psalm goes on, “They soon forgot his works. They didn’t wait for his counsel, but gave in to craving in the desert, and tested God in the wasteland. He gave them their request, but sent leanness into their soul. They envied Moses also in the camp, and Aaron, the LORD’s saint. The earth opened and swallowed up Dathan, and covered the company of Abiram. A fire was kindled in their company. The flame burned up the wicked. They made a calf in Horeb, and worshiped a molten image. Thus they exchanged their glory for an image of a bull that eats grass. They forgot God, their Savior, who had done great things in Egypt, wondrous works in the land of Ham, and awesome things by the Red Sea. Therefore he said that he would destroy them, had Moses, his chosen, not stood before him in the breach, to turn away his wrath, so that he wouldn’t destroy them.” The Korean Revised Version names the LORD at 106:15 (여호와께서 저희의 요구한 것을 주셨을찌라도) and at 106:23 (그러므로 여호와께서 저희를 멸하리라 하셨으나), where WEB reads “He” and “he”; and it ends 106:23 with 그 택하신 모세가 그 결렬된 중에서 그 앞에 서서 그 노를 돌이켜 멸하시지 않게 하였도다 (his chosen Moses stood before him in the breach and turned away his wrath, so that he did not destroy them), where WEB reads “had Moses, his chosen, not stood before him in the breach, to turn away his wrath, so that he wouldn’t destroy them”.
- The words that tell of the pleasant land despised, Baal Peor, Phinehas, and the waters of Meribah
the psalm goes on, “Yes, they despised the pleasant land. They didn’t believe his word, but murmured in their tents, and didn’t listen to the LORD’s voice. Therefore he swore to them that he would overthrow them in the wilderness, that he would overthrow their offspring among the nations, and scatter them in the lands. They joined themselves also to Baal Peor, and ate the sacrifices of the dead. Thus they provoked him to anger with their deeds. The plague broke in on them. Then Phinehas stood up and executed judgment, so the plague was stopped. That was credited to him for righteousness, for all generations to come. They angered him also at the waters of Meribah, so that Moses was troubled for their sakes; because they were rebellious against his spirit, he spoke rashly with his lips.” The Korean Revised Version reads 주를, the Lord, at 106:29 and 여호와를, the LORD, at 106:32, where WEB reads “him”; and it names Moses at 106:33 (모세가 그 입술로 망령되이 말하였음이로다), where WEB reads “he spoke rashly with his lips”.
- The words that tell of mixing with the nations and of the idols of Canaan, and the prayer to be gathered from among the nations
the psalm goes on, “They didn’t destroy the peoples, as the LORD commanded them, but mixed themselves with the nations, and learned their works. They served their idols, which became a snare to them. Yes, they sacrificed their sons and their daughters to demons. They shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed to the idols of Canaan. The land was polluted with blood. Thus they were defiled with their works, and prostituted themselves in their deeds. Therefore the LORD burned with anger against his people. He abhorred his inheritance. He gave them into the hand of the nations. Those who hated them ruled over them. Their enemies also oppressed them. They were brought into subjection under their hand. He rescued them many times, but they were rebellious in their counsel, and were brought low in their iniquity. Nevertheless he regarded their distress, when he heard their cry. He remembered for them his covenant, and repented according to the multitude of his loving kindnesses. He made them also to be pitied by all those who carried them captive.” The speakers (“we”) then pray, “Save us, LORD, our God, gather us from among the nations, to give thanks to your holy name, to triumph in your praise!” The Korean Revised Version names the LORD at 106:43 (여호와께서 여러번 저희를 건지시나) and at 106:44 (그러나 여호와께서 저희의 부르짖음을 들으실 때에), where WEB reads “He” and “he”.
- The closing words blessing the LORD, the God of Israel
the closing blessing. The text says, “Blessed be the LORD, the God of Israel, from everlasting even to everlasting! Let all the people say, ‘Amen.’ Praise the LORD!”
- A call to give thanks to the LORD, and those who wandered in a desert way
a call to give thanks to the LORD, and the psalm’s words on those who wandered in the wilderness in a desert way. The text says, “Give thanks to the LORD, for he is good, for his loving kindness endures forever. Let the redeemed by the LORD say so, whom he has redeemed from the hand of the adversary, and gathered out of the lands, from the east and from the west, from the north and from the south. They wandered in the wilderness in a desert way. They found no city to live in. Hungry and thirsty, their soul fainted in them. Then they cried to the LORD in their trouble, and he delivered them out of their distresses. He led them also by a straight way, that they might go to a city to live in. Let them praise the LORD for his loving kindness, for his wonderful deeds to the children of men! For he satisfies the longing soul. He fills the hungry soul with good.”
- Those who sat in darkness and in the shadow of death, bound in iron
the psalm’s words on those who sat in darkness and in the shadow of death, bound in affliction and iron, and a call to praise the LORD. The text says, “Some sat in darkness and in the shadow of death, being bound in affliction and iron, because they rebelled against the words of God, and condemned the counsel of the Most High. Therefore he brought down their heart with labor. They fell down, and there was no one to help. Then they cried to the LORD in their trouble, and he saved them out of their distresses. He brought them out of darkness and the shadow of death, and broke away their chains. Let them praise the LORD for his loving kindness, for his wonderful deeds to the children of men! For he has broken the gates of bronze, and cut through bars of iron.”
- The fools afflicted because of their iniquities
the psalm’s words on fools who are afflicted because of their disobedience and their iniquities, and a call to praise the LORD and offer the sacrifices of thanksgiving. The text says, “Fools are afflicted because of their disobedience, and because of their iniquities. Their soul abhors all kinds of food. They draw near to the gates of death. Then they cry to the LORD in their trouble, and he saves them out of their distresses. He sends his word, and heals them, and delivers them from their graves. Let them praise the LORD for his loving kindness, for his wonderful deeds to the children of men! Let them offer the sacrifices of thanksgiving, and declare his deeds with singing.”
- Those who do business in great waters, and the stormy wind
the psalm’s words on those who go down to the sea in ships, and a call to praise the LORD and exalt him. The text says, “Those who go down to the sea in ships, who do business in great waters, these see the LORD’s deeds, and his wonders in the deep. For he commands, and raises the stormy wind, which lifts up its waves. They mount up to the sky; they go down again to the depths. Their soul melts away because of trouble. They reel back and forth, and stagger like a drunken man, and are at their wits’ end. Then they cry to the LORD in their trouble, and he brings them out of their distress. He makes the storm a calm, so that its waves are still. Then they are glad because it is calm, so he brings them to their desired haven. Let them praise the LORD for his loving kindness, for his wonderful deeds for the children of men! Let them exalt him also in the assembly of the people, and praise him in the seat of the elders.”
- Words of rivers turned into a desert and a desert into a pool of water
the psalm’s words on rivers and deserts, on the hungry, on princes and on the needy, and the words that whoever is wise will pay attention to these things. The text says, “He turns rivers into a desert, water springs into a thirsty ground, and a fruitful land into a salt waste, for the wickedness of those who dwell in it. He turns a desert into a pool of water, and a dry land into water springs. There he makes the hungry live, that they may prepare a city to live in, sow fields, plant vineyards, and reap the fruits of increase. He blesses them also, so that they are multiplied greatly. He doesn’t allow their livestock to decrease. Again, they are diminished and bowed down through oppression, trouble, and sorrow. He pours contempt on princes, and causes them to wander in a trackless waste. Yet he lifts the needy out of their affliction, and increases their families like a flock. The upright will see it, and be glad. All the wicked will shut their mouths. Whoever is wise will pay attention to these things. They will consider the loving kindnesses of the LORD.” At 107:39 the Korean Revised Version reads 저희로 감소하여 비굴하게 하시는도다 (makes them diminished and bowed down), where WEB reads “they are diminished and bowed down”.
- Praise from a steadfast heart, and God’s word, “I will divide Shechem”
the speaker’s praise and prayer, with the word of God that the psalm quotes. The speaker (“I”) says, “My heart is steadfast, God. I will sing and I will make music with my soul. Wake up, harp and lyre! I will wake up the dawn. I will give thanks to you, LORD, among the nations. I will sing praises to you among the peoples. For your loving kindness is great above the heavens. Your faithfulness reaches to the skies. Be exalted, God, above the heavens! Let your glory be over all the earth. That your beloved may be delivered, save with your right hand, and answer us.” The text goes on, “God has spoken from his sanctuary”, and God says, “In triumph, I will divide Shechem, and measure out the valley of Succoth. Gilead is mine. Manasseh is mine. Ephraim also is my helmet. Judah is my scepter. Moab is my wash pot. I will toss my sandal on Edom. I will shout over Philistia.” The speaker goes on, “Who will bring me into the fortified city? Who will lead me to Edom? Haven’t you rejected us, God? You don’t go out, God, with our armies. Give us help against the enemy, for the help of man is vain. Through God, we will do valiantly, for it is he who will tread down our enemies.” At 108:6 and 108:11–13 the speaker says “us”, “our” and “we”. WEB opens 108:1 with the title “A Song. A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 108:1.
- The prayer that begins “God of my praise, don’t remain silent”
a prayer that God not remain silent. The speaker (“I”) says, “God of my praise, don’t remain silent, for they have opened the mouth of the wicked and the mouth of deceit against me. They have spoken to me with a lying tongue. They have also surrounded me with words of hatred, and fought against me without a cause. In return for my love, they are my adversaries; but I am in prayer. They have rewarded me evil for good, and hatred for my love.” The text does not say who “they” are. The Korean Revised Version leaves the sentence of 109:5 open, ending it with 갚았사오니 (since they have repaid), where WEB ends 109:5 with a full stop. WEB opens 109:1 with the title “For the Chief Musician. A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 109:1.
- “Set a wicked man over him”, and the reward of the adversaries
requests concerning “him”, his children and his posterity, the words that he loved cursing, and the words on the reward of the adversaries from the LORD. The text says, “Set a wicked man over him. Let an adversary stand at his right hand. When he is judged, let him come out guilty. Let his prayer be turned into sin. Let his days be few. Let another take his office. Let his children be fatherless, and his wife a widow. Let his children be wandering beggars. Let them be sought from their ruins. Let the creditor seize all that he has. Let strangers plunder the fruit of his labor. Let there be no one to extend kindness to him, neither let there be anyone to have pity on his fatherless children. Let his posterity be cut off. In the generation following let their name be blotted out. Let the iniquity of his fathers be remembered by the LORD. Don’t let the sin of his mother be blotted out. Let them be before the LORD continually, that he may cut off their memory from the earth; because he didn’t remember to show kindness, but persecuted the poor and needy man, the broken in heart, to kill them. Yes, he loved cursing, and it came to him. He didn’t delight in blessing, and it was far from him. He clothed himself also with cursing as with his garment. It came into his inward parts like water, like oil into his bones. Let it be to him as the clothing with which he covers himself, for the belt that is always around him.” The speaker (“I”) says, “This is the reward of my adversaries from the LORD, of those who speak evil against my soul.” Neither edition has an “I” in 109:6–19, and the text does not say who “he” is.
- The prayer “deal with me, GOD the Lord, for your name’s sake”
a prayer to GOD the Lord, and the words that the speaker will give great thanks to the LORD. The speaker (“I”) says, “But deal with me, GOD the Lord, for your name’s sake, because your loving kindness is good, deliver me; for I am poor and needy. My heart is wounded within me. I fade away like an evening shadow. I am shaken off like a locust. My knees are weak through fasting. My body is thin and lacks fat. I have also become a reproach to them. When they see me, they shake their head. Help me, LORD, my God. Save me according to your loving kindness; that they may know that this is your hand; that you, LORD, have done it. They may curse, but you bless. When they arise, they will be shamed, but your servant shall rejoice. Let my adversaries be clothed with dishonor. Let them cover themselves with their own shame as with a robe. I will give great thanks to the LORD with my mouth. Yes, I will praise him among the multitude. For he will stand at the right hand of the needy, to save him from those who judge his soul.” At 109:28 the Korean Revised Version has the speaker ask for a blessing, 주는 내게 복을 주소서, where WEB reads “but you bless”.
- The LORD’s word to “my Lord”, and the oath “a priest forever in the order of Melchizedek”
words that quote the LORD’s word and his oath. The text says, “The LORD says to my Lord,” and the LORD says, “Sit at my right hand, until I make your enemies your footstool for your feet.” The text goes on, “The LORD will send out the rod of your strength out of Zion. Rule among your enemies. Your people offer themselves willingly in the day of your power, in holy array. Out of the womb of the morning, you have the dew of your youth. The LORD has sworn, and will not change his mind”, and the LORD says, “You are a priest forever in the order of Melchizedek.” The text goes on, “The Lord is at your right hand. He will crush kings in the day of his wrath. He will judge among the nations. He will heap up dead bodies. He will crush the ruler of the whole earth. He will drink of the brook on the way; therefore he will lift up his head.” The text does not say who “my Lord” and “you” are. At 110:3 the Korean Revised Version reads 새벽 이슬 같은 주의 청년들이 주께 나오는도다, in which young men (청년들) like the morning dew come, where WEB reads “Out of the womb of the morning, you have the dew of your youth.” WEB opens 110:1 with the title “A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 110:1.
- Thanks for the LORD’s great works, and the fear of the LORD, the beginning of wisdom
the words that the speaker will give thanks to the LORD, and praise of the LORD’s works, his covenant and his precepts. The speaker (“I”) says, “Praise the LORD! I will give thanks to the LORD with my whole heart, in the council of the upright, and in the congregation. The LORD’s works are great, pondered by all those who delight in them. His work is honor and majesty. His righteousness endures forever. He has caused his wonderful works to be remembered. The LORD is gracious and merciful. He has given food to those who fear him. He always remembers his covenant. He has shown his people the power of his works, in giving them the heritage of the nations. The works of his hands are truth and justice. All his precepts are sure. They are established forever and ever. They are done in truth and uprightness. He has sent redemption to his people. He has ordained his covenant forever. His name is holy and awesome! The fear of the LORD is the beginning of wisdom. All those who do his work have a good understanding. His praise endures forever!” At 111:10 the Korean Revised Version reads 그 계명을 지키는 자는 (those who keep his commandments), where WEB reads “All those who do his work”.
- Words that the man who fears the LORD is blessed
words that the man who fears the LORD is blessed, and words on the righteous and the wicked. The text says, “Praise the LORD! Blessed is the man who fears the LORD, who delights greatly in his commandments. His offspring will be mighty in the land. The generation of the upright will be blessed. Wealth and riches are in his house. His righteousness endures forever. Light dawns in the darkness for the upright, gracious, merciful, and righteous. It is well with the man who deals graciously and lends. He will maintain his cause in judgment. For he will never be shaken. The righteous will be remembered forever. He will not be afraid of evil news. His heart is steadfast, trusting in the LORD. His heart is established. He will not be afraid in the end when he sees his adversaries. He has dispersed, he has given to the poor. His righteousness endures forever. His horn will be exalted with honor. The wicked will see it, and be grieved. He shall gnash with his teeth, and melt away. The desire of the wicked will perish.” At 112:8 the Korean Revised Version reads 그 대적의 받는 보응을 필경 보리로다 (he will in the end see the reward his adversaries receive), where WEB reads “He will not be afraid in the end when he sees his adversaries.”
- The call to the servants of the LORD to praise the LORD’s name
a call to the servants of the LORD to praise the LORD’s name. The speakers (“we”) say, “Praise the LORD! Praise, you servants of the LORD, praise the LORD’s name. Blessed be the LORD’s name, from this time forward and forever more. From the rising of the sun to its going down, the LORD’s name is to be praised. The LORD is high above all nations, his glory above the heavens. Who is like the LORD, our God, who has his seat on high, who stoops down to see in heaven and on the earth? He raises up the poor out of the dust, and lifts up the needy from the ash heap, that he may set him with princes, even with the princes of his people. He settles the barren woman in her home as a joyful mother of children. Praise the LORD!” WEB runs the question through 113:6; the Korean Revised Version closes it at 113:5 (여호와 우리 하나님과 같은 자 누구리요) and goes on without one (높은 위에 앉으셨으나 스스로 낮추사 천지를 살피시고).
- The song of how the sea fled and the Jordan was driven back when Israel went out of Egypt
the psalm’s telling of when Israel went out of Egypt. At 114:1–4 the psalm tells, “When Israel went out of Egypt, the house of Jacob from a people of foreign language, Judah became his sanctuary, Israel his dominion. The sea saw it, and fled. The Jordan was driven back. The mountains skipped like rams, the little hills like lambs.” At 114:5–6 it asks, “What was it, you sea, that you fled? You Jordan, that you turned back? You mountains, that you skipped like rams? You little hills, like lambs?” and at 114:7–8 it says, “Tremble, you earth, at the presence of the Lord, at the presence of the God of Jacob, who turned the rock into a pool of water, the flint into a spring of waters.” At 114:2 the Korean Revised Version names the LORD (유다는 여호와의 성소가 되고), where WEB reads “his sanctuary”.
- A prayer that glory be given to the LORD’s name, and the call to trust in the LORD
a prayer that glory be given to the LORD’s name (115:1–3), words on the idols (115:4–8), the call to Israel, the house of Aaron and those who fear the LORD to trust in the LORD (115:9–11), words that the LORD will bless (115:12–15), and words of blessing the LORD (115:16–18). The speakers (“we”) say, “Not to us, LORD, not to us, but to your name give glory, for your loving kindness, and for your truth’s sake. Why should the nations say, ‘Where is their God, now?’ But our God is in the heavens. He does whatever he pleases. Their idols are silver and gold, the work of men’s hands. They have mouths, but they don’t speak. They have eyes, but they don’t see. They have ears, but they don’t hear. They have noses, but they don’t smell. They have hands, but they don’t feel. They have feet, but they don’t walk, neither do they speak through their throat. Those who make them will be like them; yes, everyone who trusts in them. Israel, trust in the LORD! He is their help and their shield. House of Aaron, trust in the LORD! He is their help and their shield. You who fear the LORD, trust in the LORD! He is their help and their shield. The LORD remembers us. He will bless us. He will bless the house of Israel. He will bless the house of Aaron. He will bless those who fear the LORD, both small and great. May the LORD increase you more and more, you and your children. Blessed are you by the LORD, who made heaven and earth. The heavens are the LORD’s heavens, but he has given the earth to the children of men. The dead don’t praise the LORD, nor any who go down into silence, but we will bless the LORD, from this time forward and forever more. Praise the LORD!” At 115:3 the Korean Revised Version reads 원하시는 모든 것을 행하셨나이다, in the past, where WEB reads “He does whatever he pleases”; and at 115:9–11 it reads 그는 너희 도움이시요 너희 방패시로다, with 너희 in the second person where WEB reads “their”.
- Thanks that speak of the cup of salvation and the vows to the LORD
words of love for the LORD, and thanks. At 116:1–2 the speaker (“I”) says, “I love the LORD, because he listens to my voice, and my cries for mercy. Because he has turned his ear to me, therefore I will call on him as long as I live.” At 116:3–8 the psalm tells, “The cords of death surrounded me, the pains of Sheol got a hold of me. I found trouble and sorrow. Then I called on the LORD’s name: ‘LORD, I beg you, deliver my soul.’ The LORD is gracious and righteous. Yes, our God is merciful. The LORD preserves the simple. I was brought low, and he saved me. Return to your rest, my soul, for the LORD has dealt bountifully with you. For you have delivered my soul from death, my eyes from tears, and my feet from falling.” At 116:9–19 the speaker (“I”) goes on, “I will walk before the LORD in the land of the living. I believed, therefore I said, ‘I was greatly afflicted.’ I said in my haste, ‘All people are liars.’ What will I give to the LORD for all his benefits toward me? I will take the cup of salvation, and call on the LORD’s name. I will pay my vows to the LORD, yes, in the presence of all his people. Precious in the LORD’s sight is the death of his saints. LORD, truly I am your servant. I am your servant, the son of your servant girl. You have freed me from my chains. I will offer to you the sacrifice of thanksgiving, and will call on the LORD’s name. I will pay my vows to the LORD, yes, in the presence of all his people, in the courts of the LORD’s house, in the middle of you, Jerusalem. Praise the LORD!” At 116:10 the Korean Revised Version reads 내가 믿는고로 말하리라, with 말하리라 in the future, where WEB reads “I believed, therefore I said”.
- The call to all nations and peoples to praise the LORD
a call to all nations and all peoples to praise the LORD. The speakers (“we”) say, “Praise the LORD, all you nations! Extol him, all you peoples! For his loving kindness is great toward us. The LORD’s faithfulness endures forever. Praise the LORD!”
- The call to say that the LORD’s loving kindness endures forever, and praise of the right hand of the LORD
the call to say that the LORD’s loving kindness endures forever, and the thanks of the speaker (“I”). At 118:1–4 the text says, “Give thanks to the LORD, for he is good, for his loving kindness endures forever. Let Israel now say that his loving kindness endures forever. Let the house of Aaron now say that his loving kindness endures forever. Now let those who fear the LORD say that his loving kindness endures forever.” At 118:5–18 the speaker (“I”) says, “Out of my distress, I called on the LORD. The LORD answered me with freedom. The LORD is on my side. I will not be afraid. What can man do to me? The LORD is on my side among those who help me. Therefore I will look in triumph at those who hate me. It is better to take refuge in the LORD, than to put confidence in man. It is better to take refuge in the LORD, than to put confidence in princes. All the nations surrounded me, but in the LORD’s name I cut them off. They surrounded me, yes, they surrounded me. In the LORD’s name I indeed cut them off. They surrounded me like bees. They are quenched like the burning thorns. In the LORD’s name I cut them off. You pushed me back hard, to make me fall, but the LORD helped me. The LORD is my strength and song. He has become my salvation. The voice of rejoicing and salvation is in the tents of the righteous. ‘The right hand of the LORD does valiantly. The right hand of the LORD is exalted! The right hand of the LORD does valiantly!’ I will not die, but live, and declare the LORD’s works. The LORD has punished me severely, but he has not given me over to death.” At 118:10–12 the Korean Revised Version reads 내가 여호와의 이름으로 저희를 끊으리로다, in the future, where WEB reads “I cut them off”, and it has no quotation marks at 118:15–16, where WEB sets “The right hand of the LORD does valiantly” to the end of 118:16 inside them.
- Thanks that speak of the gates of righteousness and the stone the builders rejected
the call to open the gates of righteousness, with thanks and praise. At 118:19–21 the speaker (“I”) says, “Open to me the gates of righteousness. I will enter into them. I will give thanks to the LORD. This is the gate of the LORD; the righteous will enter into it. I will give thanks to you, for you have answered me, and have become my salvation.” At 118:22–27 the speakers (“we”) say, “The stone which the builders rejected has become the cornerstone. This is the LORD’s doing. It is marvelous in our eyes. This is the day that the LORD has made. We will rejoice and be glad in it! Save us now, we beg you, LORD! LORD, we beg you, send prosperity now. Blessed is he who comes in the LORD’s name! We have blessed you out of the LORD’s house. The LORD is God, and he has given us light. Bind the sacrifice with cords, even to the horns of the altar.” At 118:28 the speaker (“I”) says, “You are my God, and I will give thanks to you. You are my God, I will exalt you.” At 118:29 the text closes, “Oh give thanks to the LORD, for he is good, for his loving kindness endures forever.”
- The blessing of those who walk according to the LORD’s law, and a prayer not to be forsaken
words that those who walk according to the LORD’s law are blessed, and the words of one who will observe the statutes, with the prayer not to be utterly forsaken. The speaker (“I”) says, “Blessed are those whose ways are blameless, who walk according to the LORD’s law. Blessed are those who keep his statutes, who seek him with their whole heart. Yes, they do nothing wrong. They walk in his ways. You have commanded your precepts, that we should fully obey them. Oh that my ways were steadfast to obey your statutes! Then I wouldn’t be disappointed, when I consider all of your commandments. I will give thanks to you with uprightness of heart, when I learn your righteous judgments. I will observe your statutes. Don’t utterly forsake me.” The Korean Revised Version reads 119:5 as a request, 내 길을 굳이 정하사 주의 율례를 지키게 하소서. WEB sets the heading “ALEPH” before 119:1.
- The question how a young man can keep his way pure
the question how a young man can keep his way pure, with its answer, and a prayer to be taught the statutes. The speaker (“I”) says, “How can a young man keep his way pure? By living according to your word. With my whole heart I have sought you. Don’t let me wander from your commandments. I have hidden your word in my heart, that I might not sin against you. Blessed are you, LORD. Teach me your statutes. With my lips, I have declared all the ordinances of your mouth. I have rejoiced in the way of your testimonies, as much as in all riches. I will meditate on your precepts, and consider your ways. I will delight myself in your statutes. I will not forget your word.”
- The prayer to see wondrous things out of the law
a prayer that good be done to the servant and that the eyes be opened to see wondrous things out of the law, and words that the statutes are a delight and counselors. The speaker (“I”) says, “Do good to your servant. I will live and I will obey your word. Open my eyes, that I may see wondrous things out of your law. I am a stranger on the earth. Don’t hide your commandments from me. My soul is consumed with longing for your ordinances at all times. You have rebuked the proud who are cursed, who wander from your commandments. Take reproach and contempt away from me, for I have kept your statutes. Though princes sit and slander me, your servant will meditate on your statutes. Indeed your statutes are my delight, and my counselors.” The Korean Revised Version reads 119:17 as a request to be made to live (주의 종을 후대하여 살게 하소서 그리하시면 주의 말씀을 지키리이다), and 119:23 in the past (방백들도 앉아 나를 훼방하였사오나 주의 종은 주의 율례를 묵상하였나이다).
- The prayer of a soul laid low in the dust to be revived
a prayer of a soul laid low in the dust to be revived according to the word and taught the statutes. The speaker (“I”) says, “My soul is laid low in the dust. Revive me according to your word! I declared my ways, and you answered me. Teach me your statutes. Let me understand the teaching of your precepts! Then I will meditate on your wondrous works. My soul is weary with sorrow; strengthen me according to your word. Keep me from the way of deceit. Grant me your law graciously! I have chosen the way of truth. I have set your ordinances before me. I cling to your statutes, LORD. Don’t let me be disappointed. I run in the path of your commandments, for you have set my heart free.” The Korean Revised Version reads 119:32 as a condition: 주께서 내 마음을 넓히시오면 내가 주의 계명의 길로 달려가리이다.
- The prayer to be taught the way of the LORD’s statutes
a prayer to be taught the way of the statutes, given understanding, directed in the path of the commandments and revived in righteousness. The speaker (“I”) says, “Teach me, LORD, the way of your statutes. I will keep them to the end. Give me understanding, and I will keep your law. Yes, I will obey it with my whole heart. Direct me in the path of your commandments, for I delight in them. Turn my heart toward your statutes, not toward selfish gain. Turn my eyes away from looking at worthless things. Revive me in your ways. Fulfill your promise to your servant, that you may be feared. Take away my disgrace that I dread, for your ordinances are good. Behold, I long for your precepts! Revive me in your righteousness.”
- The prayer that the LORD’s loving kindness and salvation come according to his word
a prayer that loving kindness and salvation come according to the word, and words that the speaker will obey the law continually, forever and ever. The speaker (“I”) says, “Let your loving kindness also come to me, LORD, your salvation, according to your word. So I will have an answer for him who reproaches me, for I trust in your word. Don’t snatch the word of truth out of my mouth, for I put my hope in your ordinances. So I will obey your law continually, forever and ever. I will walk in liberty, for I have sought your precepts. I will also speak of your statutes before kings, and will not be disappointed. I will delight myself in your commandments, because I love them. I reach out my hands for your commandments, which I love. I will meditate on your statutes.” The Korean Revised Version reads 119:43 with the word of truth as the subject: 진리의 말씀이 내 입에서 조금도 떠나지 말게 하소서.
- The prayer that the word to the servant be remembered
a prayer that the word to the servant be remembered, and words that the word has revived the speaker and that the statutes have been the speaker’s songs. The speaker (“I”) says, “Remember your word to your servant, because you gave me hope. This is my comfort in my affliction, for your word has revived me. The arrogant mock me excessively, but I don’t swerve from your law. I remember your ordinances of old, LORD, and have comforted myself. Indignation has taken hold on me, because of the wicked who forsake your law. Your statutes have been my songs in the house where I live. I have remembered your name, LORD, in the night, and I obey your law. This is my way, that I keep your precepts.” The Korean Revised Version reads 119:54 as 나의 나그네 된 집에서, in the house of the speaker’s sojourning, and 119:56 as 내 소유는 이것이니 곧 주의 법도를 지킨 것이니이다, with 소유, a possession.
- The LORD as the speaker’s portion, and a prayer for mercy
words that the LORD is the speaker’s portion, a prayer for mercy according to the word, and words that the speaker will rise at midnight to give thanks. The speaker (“I”) says, “The LORD is my portion. I promised to obey your words. I sought your favor with my whole heart. Be merciful to me according to your word. I considered my ways, and turned my steps to your statutes. I will hurry, and not delay, to obey your commandments. The ropes of the wicked bind me, but I won’t forget your law. At midnight I will rise to give thanks to you, because of your righteous ordinances. I am a friend of all those who fear you, of those who observe your precepts. The earth is full of your loving kindness, LORD. Teach me your statutes.” The Korean Revised Version reads 119:60 in the past (주의 계명을 지키기에 신속히 하고 지체치 아니하였나이다), and 119:61 as a concession with the past (악인의 줄이 내게 두루 얽혔을지라도 나는 주의 법을 잊지 아니하였나이다).
- Words that it is good to have been afflicted
words that the LORD has treated the servant well according to the word, a prayer to be taught the statutes, and words that it is good to have been afflicted. The speaker (“I”) says, “You have treated your servant well, according to your word, LORD. Teach me good judgment and knowledge, for I believe in your commandments. Before I was afflicted, I went astray; but now I observe your word. You are good, and do good. Teach me your statutes. The proud have smeared a lie upon me. With my whole heart, I will keep your precepts. Their heart is as callous as the fat, but I delight in your law. It is good for me that I have been afflicted, that I may learn your statutes. The law of your mouth is better to me than thousands of pieces of gold and silver.” The Korean Revised Version reads 119:71 as learning that has come about: 고난 당한 것이 내게 유익이라 이로 인하여 내가 주의 율례를 배우게 되었나이다.
- The prayer for understanding to learn the commandments
a prayer for understanding to learn the commandments, for loving kindness to be a comfort, and for tender mercies to come. The speaker (“I”) says, “Your hands have made me and formed me. Give me understanding, that I may learn your commandments. Those who fear you will see me and be glad, because I have put my hope in your word. LORD, I know that your judgments are righteous, that in faithfulness you have afflicted me. Please let your loving kindness be for my comfort, according to your word to your servant. Let your tender mercies come to me, that I may live; for your law is my delight. Let the proud be disappointed, for they have overthrown me wrongfully. I will meditate on your precepts. Let those who fear you turn to me. They will know your statutes. Let my heart be blameless toward your decrees, that I may not be disappointed.”
- The prayer of a soul that faints for salvation
words of a soul that faints for salvation and hopes in the word, and a prayer for help against wrongful persecution. The speaker (“I”) says, “My soul faints for your salvation. I hope in your word. My eyes fail for your word. I say, ‘When will you comfort me?’ For I have become like a wineskin in the smoke. I don’t forget your statutes. How many are the days of your servant? When will you execute judgment on those who persecute me? The proud have dug pits for me, contrary to your law. All of your commandments are faithful. They persecute me wrongfully. Help me! They had almost wiped me from the earth, but I didn’t forsake your precepts. Preserve my life according to your loving kindness, so I will obey the statutes of your mouth.”
- Words that the LORD’s word is settled in heaven forever
words that the LORD’s word is settled in heaven forever and his faithfulness is to all generations, and a prayer to be saved. The speaker (“I”) says, “LORD, your word is settled in heaven forever. Your faithfulness is to all generations. You have established the earth, and it remains. Your laws remain to this day, for all things serve you. Unless your law had been my delight, I would have perished in my affliction. I will never forget your precepts, for with them, you have revived me. I am yours. Save me, for I have sought your precepts. The wicked have waited for me, to destroy me. I will consider your statutes. I have seen a limit to all perfection, but your commands are boundless.” The Korean Revised Version reads 119:91 with heaven and earth as the subject: 천지가 주의 규례대로 오늘까지 있음은 만물이 주의 종이 된 연고니이다.
- Words of one who loves the law and meditates on it all day
words of love for the law, which is the speaker’s meditation all day, and words that the commandments make the speaker wiser than enemies and that the promises are sweet, more than honey. The speaker (“I”) says, “How I love your law! It is my meditation all day. Your commandments make me wiser than my enemies, for your commandments are always with me. I have more understanding than all my teachers, for your testimonies are my meditation. I understand more than the aged, because I have kept your precepts. I have kept my feet from every evil way, that I might observe your word. I have not turned away from your ordinances, for you have taught me. How sweet are your promises to my taste, more than honey to my mouth! Through your precepts, I get understanding; therefore I hate every false way.”
- Words that the word is a lamp to the feet and a light for the path
words that the word is a lamp to the feet and a light for the path, words that the speaker has sworn to obey the righteous ordinances, and a prayer of one afflicted very much to be revived and taught the ordinances. The speaker (“I”) says, “Your word is a lamp to my feet, and a light for my path. I have sworn, and have confirmed it, that I will obey your righteous ordinances. I am afflicted very much. Revive me, LORD, according to your word. Accept, I beg you, the willing offerings of my mouth. LORD, teach me your ordinances. My soul is continually in my hand, yet I won’t forget your law. The wicked have laid a snare for me, yet I haven’t gone astray from your precepts. I have taken your testimonies as a heritage forever, for they are the joy of my heart. I have set my heart to perform your statutes forever, even to the end.” The Korean Revised Version reads 119:109 as 나의 생명이 항상 위경에 있사오나, with the speaker’s life always in peril.
- Words of one who hates the double-minded and loves the law
words of one who hates the double-minded and loves the law, the word to the evildoers to depart, and a prayer to be upheld according to the word. The speaker (“I”) says, “I hate double-minded men, but I love your law. You are my hiding place and my shield. I hope in your word. Depart from me, you evildoers, that I may keep the commandments of my God. Uphold me according to your word, that I may live. Let me not be ashamed of my hope. Hold me up, and I will be safe, and will have respect for your statutes continually. You reject all those who stray from your statutes, for their deceit is in vain. You put away all the wicked of the earth like dross. Therefore I love your testimonies. My flesh trembles for fear of you. I am afraid of your judgments.”
- The prayer not to be left to oppressors
words that the speaker has done what is just and righteous, with the prayer not to be left to oppressors, and words that the speaker loves the commandments more than pure gold. The speaker (“I”) says, “I have done what is just and righteous. Don’t leave me to my oppressors. Ensure your servant’s well-being. Don’t let the proud oppress me. My eyes fail looking for your salvation, for your righteous word. Deal with your servant according to your loving kindness. Teach me your statutes. I am your servant. Give me understanding, that I may know your testimonies. It is time to act, LORD, for they break your law. Therefore I love your commandments more than gold, yes, more than pure gold. Therefore I consider all of your precepts to be right. I hate every false way.” The Korean Revised Version speaks of the LORD in the third person at 119:126: 저희가 주의 법을 폐하였사오니 지금은 여호와의 일하실 때니이다.
- The prayer that calls the testimonies wonderful and asks for the face to shine
words that the testimonies are wonderful, and a prayer to turn and have mercy and to make the face shine on the servant. The speaker (“I”) says, “Your testimonies are wonderful, therefore my soul keeps them. The entrance of your words gives light. It gives understanding to the simple. I opened my mouth wide and panted, for I longed for your commandments. Turn to me, and have mercy on me, as you always do to those who love your name. Establish my footsteps in your word. Don’t let any iniquity have dominion over me. Redeem me from the oppression of man, so I will observe your precepts. Make your face shine on your servant. Teach me your statutes. Streams of tears run down my eyes, because they don’t observe your law.”
- Words that the LORD is righteous and his judgments are upright
words that the LORD is righteous, his judgments upright and his testimonies righteous forever, and a prayer for understanding, that the speaker may live. The speaker (“I”) says, “You are righteous, LORD. Your judgments are upright. You have commanded your statutes in righteousness. They are fully trustworthy. My zeal wears me out, because my enemies ignore your words. Your promises have been thoroughly tested, and your servant loves them. I am small and despised. I don’t forget your precepts. Your righteousness is an everlasting righteousness. Your law is truth. Trouble and anguish have taken hold of me. Your commandments are my delight. Your testimonies are righteous forever. Give me understanding, that I may live.”
- The prayer to be answered, and words that the LORD is near
a prayer to be answered and saved, and words that the LORD is near and all his commandments are truth. The speaker (“I”) says, “I have called with my whole heart. Answer me, LORD! I will keep your statutes. I have called to you. Save me! I will obey your statutes. I rise before dawn and cry for help. I put my hope in your words. My eyes stay open through the night watches, that I might meditate on your word. Hear my voice according to your loving kindness. Revive me, LORD, according to your ordinances. They draw near who follow after wickedness. They are far from your law. You are near, LORD. All your commandments are truth. Of old I have known from your testimonies, that you have founded them forever.” The Korean Revised Version reads 119:148 with the eyes awakened before the night watches grew deep: 주의 말씀을 묵상하려고 내 눈이 야경이 깊기 전에 깨었나이다.
- The prayer to have the cause pleaded, to be redeemed and revived
a prayer for the affliction to be considered, for deliverance, for the cause to be pleaded and to be redeemed and revived, and words that all the words are truth and every righteous ordinance endures forever. The speaker (“I”) says, “Consider my affliction, and deliver me, for I don’t forget your law. Plead my cause, and redeem me! Revive me according to your promise. Salvation is far from the wicked, for they don’t seek your statutes. Great are your tender mercies, LORD. Revive me according to your ordinances. Many are my persecutors and my adversaries. I haven’t swerved from your testimonies. I look at the faithless with loathing, because they don’t observe your word. Consider how I love your precepts. Revive me, LORD, according to your loving kindness. All of your words are truth. Every one of your righteous ordinances endures forever.” The Korean Revised Version reads 119:158 with grief, 주의 말씀을 지키지 아니하는 궤사한 자를 내가 보고 슬퍼하였나이다, and 119:160 with 강령, the sum of the word: 주의 말씀의 강령은 진리오니.
- Words that those who love the law have great peace
words that princes have persecuted the speaker without a cause, and that the speaker rejoices at the word and loves the law; praise “Seven times a day”; and words that those who love the law have great peace. The speaker (“I”) says, “Princes have persecuted me without a cause, but my heart stands in awe of your words. I rejoice at your word, as one who finds great plunder. I hate and abhor falsehood. I love your law. Seven times a day, I praise you, because of your righteous ordinances. Those who love your law have great peace. Nothing causes them to stumble. I have hoped for your salvation, LORD. I have done your commandments. My soul has observed your testimonies. I love them exceedingly. I have obeyed your precepts and your testimonies, for all my ways are before you.”
- The prayer that the servant gone astray like a lost sheep be sought
a prayer that the cry and the supplication come before the LORD, for understanding and deliverance according to the word, the wish that the lips utter praise and the tongue sing of the word, and the prayer “Seek your servant” of one gone astray like a lost sheep. The speaker (“I”) says, “Let my cry come before you, LORD. Give me understanding according to your word. Let my supplication come before you. Deliver me according to your word. Let my lips utter praise, for you teach me your statutes. Let my tongue sing of your word, for all your commandments are righteousness. Let your hand be ready to help me, for I have chosen your precepts. I have longed for your salvation, LORD. Your law is my delight. Let my soul live, that I may praise you. Let your ordinances help me. I have gone astray like a lost sheep. Seek your servant, for I don’t forget your commandments.”
- A prayer to be delivered from lying lips and a deceitful tongue, and a lament
the speaker (“I”) says, “In my distress, I cried to the LORD. He answered me.” The speaker prays, “Deliver my soul, LORD, from lying lips, from a deceitful tongue.” The speaker goes on, “What will be given to you, and what will be done more to you, you deceitful tongue? Sharp arrows of the mighty, with coals of juniper.” The speaker laments, “Woe is me, that I live in Meshech, that I dwell among the tents of Kedar! My soul has had her dwelling too long with him who hates peace. I am for peace, but when I speak, they are for war.” WEB opens 120:1 with the title “A Song of Ascents.”; the Korean Revised Version text this collection holds has no title in 120:1.
- The song of help from the LORD, “your keeper”
the speaker (“I”) says, “I will lift up my eyes to the hills. Where does my help come from? My help comes from the LORD, who made heaven and earth.” Verses 121:3–8 speak to “you”: “He will not allow your foot to be moved. He who keeps you will not slumber. Behold, he who keeps Israel will neither slumber nor sleep. The LORD is your keeper. The LORD is your shade on your right hand. The sun will not harm you by day, nor the moon by night. The LORD will keep you from all evil. He will keep your soul. The LORD will keep your going out and your coming in, from this time forward, and forever more.” Neither edition says who “you” is. The Korean Revised Version names the LORD as the subject of 121:3 (여호와께서 너로 실족지 않게 하시며), where WEB reads “He”. WEB opens 121:1 with the title “A Song of Ascents.”; the Korean Revised Version text this collection holds has no title in 121:1.
- The song of gladness at “Let’s go to the LORD’s house!”, and the call to pray for the peace of Jerusalem
the speaker (“I”) says, “I was glad when they said to me, ‘Let’s go to the LORD’s house!’ Our feet are standing within your gates, Jerusalem! Jerusalem is built as a city that is compact together, where the tribes go up, even the LORD’s tribes, according to an ordinance for Israel, to give thanks to the LORD’s name. For there are set thrones for judgment, the thrones of David’s house.” The speaker bids, “Pray for the peace of Jerusalem. Those who love you will prosper.” The speaker goes on, “Peace be within your walls, and prosperity within your palaces. For my brothers’ and companions’ sakes, I will now say, ‘Peace be within you.’ For the sake of the house of the LORD our God, I will seek your good.” The Korean Revised Version speaks to Jerusalem at 122:3 (예루살렘아 너는 조밀한 성읍과 같이 건설되었도다) and ends the sentence there, where WEB runs 122:3 on into 122:4; at 122:6 it reads 예루살렘을 사랑하는 자는 (those who love Jerusalem), where WEB reads “Those who love you”. WEB opens 122:1 with the title “A Song of Ascents. By David.”; the Korean Revised Version text this collection holds has no title in 122:1.
- A prayer for mercy, eyes on the LORD as servants’ eyes on their master’s hand
the speaker (“I”) says, “I lift up my eyes to you, you who sit in the heavens.” The prayer goes on in the voice of “we”: “Behold, as the eyes of servants look to the hand of their master, as the eyes of a maid to the hand of her mistress, so our eyes look to the LORD, our God, until he has mercy on us. Have mercy on us, LORD, have mercy on us, for we have endured much contempt. Our soul is exceedingly filled with the scoffing of those who are at ease, with the contempt of the proud.” WEB opens 123:1 with the title “A Song of Ascents.”; the Korean Revised Version text this collection holds has no title in 123:1.
- The song “If it had not been the LORD who was on our side”, and “Blessed be the LORD”
the text says, “If it had not been the LORD who was on our side, let Israel now say, if it had not been the LORD who was on our side, when men rose up against us, then they would have swallowed us up alive, when their wrath was kindled against us, then the waters would have overwhelmed us, the stream would have gone over our soul. Then the proud waters would have gone over our soul.” The speakers (“we”) go on, “Blessed be the LORD, who has not given us as a prey to their teeth. Our soul has escaped like a bird out of the fowler’s snare. The snare is broken, and we have escaped. Our help is in the LORD’s name, who made heaven and earth.” The Korean Revised Version opens 124:1 with 이스라엘은 이제 말하기를, the words WEB gives as “let Israel now say” after the first clause of the verse, and closes the words Israel is to say at the end of 124:5 (할 것이로다). WEB opens 124:1 with the title “A Song of Ascents. By David.”; the Korean Revised Version text this collection holds has no title in 124:1.
- The song that those who trust in the LORD are as Mount Zion
the text says, “Those who trust in the LORD are as Mount Zion, which can’t be moved, but remains forever. As the mountains surround Jerusalem, so the LORD surrounds his people from this time forward and forever more. For the scepter of wickedness won’t remain over the allotment of the righteous, so that the righteous won’t use their hands to do evil.” It goes on with a prayer, “Do good, LORD, to those who are good, to those who are upright in their hearts.” It ends, “But as for those who turn away to their crooked ways, the LORD will lead them away with the workers of iniquity. Peace be on Israel.” The Korean Revised Version puts 125:2 in the future (여호와께서 그 백성을 지금부터 영원까지 두르시리로다), where WEB reads “surrounds”. WEB opens 125:1 with the title “A Song of Ascents.”; the Korean Revised Version text this collection holds has no title in 125:1.
- The song that tells of joy when the LORD brought back those who returned to Zion, and the prayer “Restore our fortunes again, LORD”
the speakers (“we”) say, “When the LORD brought back those who returned to Zion, we were like those who dream. Then our mouth was filled with laughter, and our tongue with singing. Then they said among the nations, ‘The LORD has done great things for them.’ The LORD has done great things for us, and we are glad.” The speakers pray, “Restore our fortunes again, LORD, like the streams in the Negev.” The speakers go on, “Those who sow in tears will reap in joy. He who goes out weeping, carrying seed for sowing, will certainly come again with joy, carrying his sheaves.” The Korean Revised Version reads 시온의 포로를 돌리실 때에 (when the LORD turned back the captives of Zion) at 126:1 and 우리의 포로를 … 돌리소서 (turn back our captives) at 126:4. WEB opens 126:1 with the title “A Song of Ascents.”; the Korean Revised Version text this collection holds has no title in 126:1.
- The song that unless the LORD builds the house, they who build it labor in vain
the text says, “Unless the LORD builds the house, they who build it labor in vain. Unless the LORD watches over the city, the watchman guards it in vain. It is vain for you to rise up early, to stay up late, eating the bread of toil, for he gives sleep to his loved ones. Behold, children are a heritage of the LORD. The fruit of the womb is his reward. As arrows in the hand of a mighty man, so are the children of youth. Happy is the man who has his quiver full of them. They won’t be disappointed when they speak with their enemies in the gate.” The Korean Revised Version names the LORD at 127:2 (그러므로 여호와께서 그 사랑하시는 자에게는 잠을 주시는도다), where WEB reads “for he gives sleep to his loved ones”. WEB opens 127:1 with the title “A Song of Ascents. By Solomon.”; the Korean Revised Version text this collection holds has no title in 127:1.
- The song of how the man who fears the LORD is blessed
the text says, “Blessed is everyone who fears the LORD, who walks in his ways. For you will eat the labor of your hands. You will be happy, and it will be well with you. Your wife will be as a fruitful vine in the innermost parts of your house, your children like olive shoots around your table. Behold, this is how the man who fears the LORD is blessed. May the LORD bless you out of Zion, and may you see the good of Jerusalem all the days of your life. Yes, may you see your children’s children. Peace be upon Israel.” The Korean Revised Version puts 128:4 in the future (여호와를 경외하는 자는 이같이 복을 얻으리로다), where WEB reads “is blessed”. WEB opens 128:1 with the title “A Song of Ascents.”; the Korean Revised Version text this collection holds has no title in 128:1.
- The song “Many times they have afflicted me from my youth up, yet they have not prevailed against me”
the text says, “Many times they have afflicted me from my youth up. Let Israel now say: many times they have afflicted me from my youth up, yet they have not prevailed against me. The plowers plowed on my back. They made their furrows long. The LORD is righteous. He has cut apart the cords of the wicked. Let them be disappointed and turned backward, all those who hate Zion. Let them be as the grass on the housetops, which withers before it grows up, with which the reaper doesn’t fill his hand, nor he who binds sheaves, his bosom. Neither do those who go by say, ‘The blessing of the LORD be on you. We bless you in the LORD’s name.’” The Korean Revised Version opens 129:1 with 이스라엘은 이제 말하기를, the words WEB gives as “Let Israel now say:” at the end of the verse. Neither edition marks where the words Israel is to say end. WEB opens 129:1 with the title “A Song of Ascents.”; the Korean Revised Version text this collection holds has no title in 129:1.
- A prayer out of the depths, and a call to Israel to hope in the LORD
the speaker (“I”) prays, “Out of the depths I have cried to you, LORD. Lord, hear my voice. Let your ears be attentive to the voice of my petitions. If you, LORD, kept a record of sins, Lord, who could stand? But there is forgiveness with you, therefore you are feared.” The speaker says, “I wait for the LORD. My soul waits. I hope in his word. My soul longs for the Lord more than watchmen long for the morning, more than watchmen for the morning.” Then the speaker bids, “Israel, hope in the LORD, for there is loving kindness with the LORD. Abundant redemption is with him. He will redeem Israel from all their sins.” WEB opens 130:1 with the title “A Song of Ascents.”; the Korean Revised Version text this collection holds has no title in 130:1.
- Words to the LORD of a heart not arrogant and a soul like a weaned child
the speaker (“I”) says, “LORD, my heart isn’t arrogant, nor my eyes lofty; nor do I concern myself with great matters, or things too wonderful for me. Surely I have stilled and quieted my soul, like a weaned child with his mother, like a weaned child is my soul within me.” Then the speaker bids, “Israel, hope in the LORD, from this time forward and forever more.” WEB opens 131:1 with the title “A Song of Ascents. By David.”; the Korean Revised Version text this collection holds has no title in 131:1.
- The prayer “LORD, remember David”, and the LORD’s oath to David as the psalm gives it
the text says, “LORD, remember David and all his affliction, how he swore to the LORD, and vowed to the Mighty One of Jacob: ‘Surely I will not come into the structure of my house, nor go up into my bed; I will not give sleep to my eyes, or slumber to my eyelids, until I find out a place for the LORD, a dwelling for the Mighty One of Jacob.’” The speakers (“we”) say, “Behold, we heard of it in Ephrathah. We found it in the field of Jaar. ‘We will go into his dwelling place. We will worship at his footstool.’” The text goes on, “Arise, LORD, into your resting place, you, and the ark of your strength. Let your priests be clothed with righteousness. Let your saints shout for joy! For your servant David’s sake, don’t turn away the face of your anointed one. The LORD has sworn to David in truth. He will not turn from it:” and the LORD says, “I will set the fruit of your body on your throne. If your children will keep my covenant, my testimony that I will teach them, their children also will sit on your throne forever more.” The text goes on, “For the LORD has chosen Zion. He has desired it for his habitation. ‘This is my resting place forever. I will live here, for I have desired it. I will abundantly bless her provision. I will satisfy her poor with bread. I will also clothe her priests with salvation. Her saints will shout aloud for joy. I will make the horn of David to bud there. I have ordained a lamp for my anointed. I will clothe his enemies with shame, but on himself, his crown will shine.’” WEB opens these last words at 132:14 with no word that the LORD speaks; the Korean Revised Version closes 132:13 with 이르시기를 (saying) and reads 이 성의 식료품 (the provision of this city) at 132:15, where WEB reads “her provision”. Neither edition says what the “it” of 132:6 is, who is meant by the anointed of 132:10 or by the anointed of 132:17, or who “the fruit of your body” of 132:11 is. Where WEB reads “the field of Jaar” at 132:6, the Korean Revised Version reads 나무 밭 (a field of trees). WEB opens 132:1 with the title “A Song of Ascents.”; the Korean Revised Version text this collection holds has no title in 132:1.
- The song of how good and pleasant it is for brothers to live together in unity
the text says, “See how good and how pleasant it is for brothers to live together in unity! It is like the precious oil on the head, that ran down on the beard, even Aaron’s beard, that came down on the edge of his robes, like the dew of Hermon, that comes down on the hills of Zion; for there the LORD gives the blessing, even life forever more.” The Korean Revised Version spells Hermon 헐몬 at 133:3 and reads 복을 명하셨나니 (has commanded the blessing), where WEB reads “gives the blessing”. WEB opens 133:1 with the title “A Song of Ascents. By David.”; the Korean Revised Version text this collection holds has no title in 133:1.
- A call to the servants of the LORD in the LORD’s house to praise the LORD
the text says, “Look! Praise the LORD, all you servants of the LORD, who stand by night in the LORD’s house! Lift up your hands in the sanctuary. Praise the LORD!” It goes on, “May the LORD bless you from Zion, even he who made heaven and earth.” The Korean Revised Version reads 성소를 향하여 (toward the sanctuary) at 134:2, where WEB reads “in the sanctuary”. WEB opens 134:1 with the title “A Song of Ascents.”; the Korean Revised Version text this collection holds has no title in 134:1.
- The call to the servants of the LORD to praise the LORD’s name
the text opens, “Praise the LORD! Praise the LORD’s name! Praise him, you servants of the LORD, you who stand in the LORD’s house, in the courts of our God’s house. Praise the LORD, for the LORD is good. Sing praises to his name, for that is pleasant. For the LORD has chosen Jacob for himself, Israel for his own possession.” The speaker (“I”) says, “For I know that the LORD is great, that our Lord is above all gods.” The psalm tells, “Whatever the LORD pleased, that he has done, in heaven and in earth, in the seas and in all deeps. He causes the clouds to rise from the ends of the earth. He makes lightnings with the rain. He brings the wind out of his treasuries. He struck the firstborn of Egypt, both of man and animal. He sent signs and wonders into the middle of you, Egypt, on Pharaoh, and on all his servants. He struck many nations, and killed mighty kings— Sihon king of the Amorites, Og king of Bashan, and all the kingdoms of Canaan— and gave their land for a heritage, a heritage to Israel, his people.” The text goes on, “Your name, LORD, endures forever; your renown, LORD, throughout all generations. For the LORD will judge his people and have compassion on his servants,” and, “The idols of the nations are silver and gold, the work of men’s hands. They have mouths, but they can’t speak. They have eyes, but they can’t see. They have ears, but they can’t hear, neither is there any breath in their mouths. Those who make them will be like them, yes, everyone who trusts in them.” It closes, “House of Israel, praise the LORD! House of Aaron, praise the LORD! House of Levi, praise the LORD! You who fear the LORD, praise the LORD! Blessed be the LORD from Zion, who dwells in Jerusalem. Praise the LORD!” The Korean Revised Version names the LORD at 135:9 (여호와께서), where WEB reads “He”, and reads 가나안의 모든 국왕 at 135:11, where WEB reads “all the kingdoms of Canaan”.
- The call to give thanks to the LORD, saying his loving kindness endures forever
the text opens, “Give thanks to the LORD, for he is good, for his loving kindness endures forever,” and every verse has “for his loving kindness endures forever.” It says, “Give thanks to the God of gods,” and, “Give thanks to the Lord of lords,” and goes on, “to him who alone does great wonders,” “to him who by understanding made the heavens,” “to him who spread out the earth above the waters,” “to him who made the great lights,” “the sun to rule by day,” “the moon and stars to rule by night.” The psalm continues, “to him who struck down the Egyptian firstborn,” “and brought out Israel from among them,” “with a strong hand, and with an outstretched arm,” “to him who divided the Red Sea apart,” “and made Israel to pass through the middle of it,” “but overthrew Pharaoh and his army in the Red Sea,” “to him who led his people through the wilderness,” “to him who struck great kings,” “and killed mighty kings,” “Sihon king of the Amorites,” “Og king of Bashan,” “and gave their land as an inheritance,” “even a heritage to Israel his servant,” and then, “who remembered us in our low estate,” “and has delivered us from our adversaries,” “who gives food to every creature.” It closes, “Oh give thanks to the God of heaven, for his loving kindness endures forever.” The Korean Revised Version writes 감사하라 in every verse, where WEB writes “Give thanks” at 136:1–3 and “Oh give thanks” at 136:26, and runs 136:4–25 on from 136:3; at 136:10 the Korean reads 애굽의 장자, where WEB reads “the Egyptian firstborn”.
- The lament that says, “By the rivers of Babylon … we wept”
the speakers (“we”) say, “By the rivers of Babylon, there we sat down. Yes, we wept, when we remembered Zion. On the willows in that land, we hung up our harps. For there, those who led us captive asked us for songs. Those who tormented us demanded songs of joy: ‘Sing us one of the songs of Zion!’ How can we sing the LORD’s song in a foreign land?” The speaker (“I”) says, “If I forget you, Jerusalem, let my right hand forget its skill. Let my tongue stick to the roof of my mouth if I don’t remember you, if I don’t prefer Jerusalem above my chief joy.” The text goes on, “Remember, LORD, against the children of Edom in the day of Jerusalem, who said, ‘Raze it! Raze it even to its foundation!’” and closes, “Daughter of Babylon, doomed to destruction, he will be happy who repays you, as you have done to us. Happy shall he be, who takes and dashes your little ones against the rock.” The Korean Revised Version reads at 137:7 여호와여 예루살렘이 해 받던 날을 기억하시고 에돔 자손을 치소서, where WEB reads “Remember, LORD, against the children of Edom in the day of Jerusalem”, and at 137:8 여자 같은 멸망할 바벨론아, where WEB reads “Daughter of Babylon, doomed to destruction”.
- A song of thanks with the whole heart and of praise before the gods
the speaker (“I”) says, “I will give you thanks with my whole heart. Before the gods, I will sing praises to you. I will bow down toward your holy temple, and give thanks to your Name for your loving kindness and for your truth; for you have exalted your Name and your Word above all. In the day that I called, you answered me. You encouraged me with strength in my soul.” The speaker goes on, “All the kings of the earth will give you thanks, LORD, for they have heard the words of your mouth. Yes, they will sing of the ways of the LORD, for the LORD’s glory is great! For though the LORD is high, yet he looks after the lowly; but he knows the proud from afar,” and closes, “Though I walk in the middle of trouble, you will revive me. You will stretch out your hand against the wrath of my enemies. Your right hand will save me. The LORD will fulfill that which concerns me. Your loving kindness, LORD, endures forever. Don’t forsake the works of your own hands.” The Korean Revised Version ends 138:2 with 이는 주께서 주의 말씀을 주의 모든 이름 위에 높게 하셨음이라, where WEB reads “for you have exalted your Name and your Word above all”. WEB opens 138:1 with the title “By David.”; the Korean Revised Version text this collection holds has no title in 138:1.
- The song that says the LORD has searched and known the speaker
the speaker (“I”) opens, “LORD, you have searched me, and you know me,” and says, “Where could I go from your Spirit? Or where could I flee from your presence? If I ascend up into heaven, you are there. If I make my bed in Sheol, behold, you are there!” The speaker goes on, “For you formed my inmost being. You knit me together in my mother’s womb. I will give thanks to you, for I am fearfully and wonderfully made,” and, “How precious to me are your thoughts, God! How vast is their sum!” The speaker also says, “If only you, God, would kill the wicked. Get away from me, you bloodthirsty men!” and asks, “Search me, God, and know my heart. Try me, and know my thoughts. See if there is any wicked way in me, and lead me in the everlasting way.” The Korean Revised Version reads at 139:19 하나님이여 주께서 정녕히 악인을 죽이시리이다, where WEB reads “If only you, God, would kill the wicked.” WEB opens 139:1 with the title “For the Chief Musician. A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 139:1.
- A prayer to be delivered from evil men and violent men
the speaker (“I”) asks, “Deliver me, LORD, from evil men. Preserve me from violent men: those who devise mischief in their hearts. They continually gather themselves together for war. They have sharpened their tongues like a serpent. Viper’s poison is under their lips.” The speaker says, “The proud have hidden a snare for me, they have spread the cords of a net by the path. They have set traps for me,” and, “I said to the LORD, ‘You are my God.’ Listen to the cry of my petitions, LORD.” The speaker asks, “As for the head of those who surround me, let the mischief of their own lips cover them. Let burning coals fall on them. Let them be thrown into the fire, into miry pits, from where they never rise,” and closes, “I know that the LORD will maintain the cause of the afflicted, and justice for the needy. Surely the righteous will give thanks to your name. The upright will dwell in your presence.” The Korean Revised Version sets the plea of 140:6 inside what the speaker said to the LORD (내가 여호와께 말하기를 … 귀를 기울이소서 하였나이다), where WEB closes its quotation after “You are my God.” WEB opens 140:1 with the title “For the Chief Musician. A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 140:1.
- A prayer for a watch set before the mouth
the speaker (“I”) asks, “LORD, I have called on you. Come to me quickly! Listen to my voice when I call to you. Let my prayer be set before you like incense; the lifting up of my hands like the evening sacrifice. Set a watch, LORD, before my mouth. Keep the door of my lips. Don’t incline my heart to any evil thing, to practice deeds of wickedness with men who work iniquity. Don’t let me eat of their delicacies.” The speaker goes on, “Let the righteous strike me, it is kindness; let him reprove me, it is like oil on the head; don’t let my head refuse it; Yet my prayer is always against evil deeds. Their judges are thrown down by the sides of the rock. They will hear my words, for they are well spoken. ‘As when one plows and breaks up the earth, our bones are scattered at the mouth of Sheol.’” and asks, “For my eyes are on you, LORD, the Lord. I take refuge in you. Don’t leave my soul destitute. Keep me from the snare which they have laid for me, from the traps of the workers of iniquity. Let the wicked fall together into their own nets while I pass by.” The Korean Revised Version ends 141:5 with 저희의 재난 중에라도 내가 항상 기도하리로다, where WEB reads “Yet my prayer is always against evil deeds”, and sets 141:7 in no quotation marks, where WEB does. WEB opens 141:1 with the title “A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 141:1.
- A prayer that calls the LORD refuge and portion
the speaker (“I”) says, “I cry with my voice to the LORD. With my voice, I ask the LORD for mercy. I pour out my complaint before him. I tell him my troubles. When my spirit was overwhelmed within me, you knew my route. On the path in which I walk, they have hidden a snare for me. Look on my right, and see; for there is no one who is concerned for me. Refuge has fled from me. No one cares for my soul.” The speaker goes on, “I cried to you, LORD. I said, ‘You are my refuge, my portion in the land of the living.’” and asks, “Listen to my cry, for I am in desperate need. Deliver me from my persecutors, for they are too strong for me. Bring my soul out of prison, that I may give thanks to your name. The righteous will surround me, for you will be good to me.” The Korean Revised Version reads at 142:4 나를 아는 자도 없고 피난처도 없고, where WEB reads “for there is no one who is concerned for me. Refuge has fled from me.” WEB opens 142:1 with the title “A contemplation by David, when he was in the cave. A Prayer.”; the Korean Revised Version text this collection holds has no title in 142:1.
- A prayer for relief in the LORD’s faithfulness and righteousness, and for deliverance from enemies
a prayer of the speaker (“I”) to the LORD. The speaker says, “Hear my prayer, LORD. Listen to my petitions. In your faithfulness and righteousness, relieve me. Don’t enter into judgment with your servant, for in your sight no man living is righteous. For the enemy pursues my soul. He has struck my life down to the ground. He has made me live in dark places, as those who have been long dead. Therefore my spirit is overwhelmed within me. My heart within me is desolate. I remember the days of old. I meditate on all your doings. I contemplate the work of your hands. I spread out my hands to you. My soul thirsts for you, like a parched land.” The speaker goes on, “Hurry to answer me, LORD. My spirit fails. Don’t hide your face from me, so that I don’t become like those who go down into the pit. Cause me to hear your loving kindness in the morning, for I trust in you. Cause me to know the way in which I should walk, for I lift up my soul to you. Deliver me, LORD, from my enemies. I flee to you to hide me. Teach me to do your will, for you are my God. Your Spirit is good. Lead me in the land of uprightness. Revive me, LORD, for your name’s sake. In your righteousness, bring my soul out of trouble. In your loving kindness, cut off my enemies, and destroy all those who afflict my soul, for I am your servant.” WEB opens 143:1 with the title “A Psalm by David.”; the Korean Revised Version text this collection holds has no title in 143:1.
- Praise of the LORD as a rock, and a prayer for rescue from the hands of foreigners
praise of the LORD and a prayer of the speaker (“I”) to be rescued. The speaker says, “Blessed be the LORD, my rock, who trains my hands to war, and my fingers to battle— my loving kindness, my fortress, my high tower, my deliverer, my shield, and he in whom I take refuge, who subdues my people under me. LORD, what is man, that you care for him? Or the son of man, that you think of him? Man is like a breath. His days are like a shadow that passes away.” The speaker prays, “Part your heavens, LORD, and come down. Touch the mountains, and they will smoke. Throw out lightning, and scatter them. Send out your arrows, and rout them. Stretch out your hand from above, rescue me, and deliver me out of great waters, out of the hands of foreigners, whose mouths speak deceit, whose right hand is a right hand of falsehood.” The speaker goes on, “I will sing a new song to you, God. On a ten-stringed lyre, I will sing praises to you. You are he who gives salvation to kings, who rescues David, his servant, from the deadly sword. Rescue me, and deliver me out of the hands of foreigners, whose mouths speak deceit, whose right hand is a right hand of falsehood.” The text goes on, “Then our sons will be like well-nurtured plants, our daughters like pillars carved to adorn a palace. Our barns are full, filled with all kinds of provision. Our sheep produce thousands and ten thousands in our fields. Our oxen will pull heavy loads. There is no breaking in, and no going away, and no outcry in our streets. Happy are the people who are in such a situation. Happy are the people whose God is the LORD.” The Korean Revised Version reads 종 다윗을 (servant David) at 144:10, where WEB reads “David, his servant”. WEB opens 144:1 with the title “By David.”; the Korean Revised Version text this collection holds has no title in 144:1.
- Praise that vows to exalt God the King and to praise his name forever
praise of God the King by the speaker (“I”). The speaker says, “I will exalt you, my God, the King. I will praise your name forever and ever. Every day I will praise you. I will extol your name forever and ever. Great is the LORD, and greatly to be praised! His greatness is unsearchable. One generation will commend your works to another, and will declare your mighty acts. I will meditate on the glorious majesty of your honor, on your wondrous works. Men will speak of the might of your awesome acts. I will declare your greatness. They will utter the memory of your great goodness, and will sing of your righteousness. The LORD is gracious, merciful, slow to anger, and of great loving kindness. The LORD is good to all. His tender mercies are over all his works. All your works will give thanks to you, LORD. Your saints will extol you. They will speak of the glory of your kingdom, and talk about your power, to make known to the sons of men his mighty acts, the glory of the majesty of his kingdom. Your kingdom is an everlasting kingdom. Your dominion endures throughout all generations. The LORD is faithful in all his words, and loving in all his deeds.” The speaker goes on, “The LORD upholds all who fall, and raises up all those who are bowed down. The eyes of all wait for you. You give them their food in due season. You open your hand, and satisfy the desire of every living thing. The LORD is righteous in all his ways, and gracious in all his works. The LORD is near to all those who call on him, to all who call on him in truth. He will fulfill the desire of those who fear him. He also will hear their cry, and will save them. The LORD preserves all those who love him, but he will destroy all the wicked. My mouth will speak the praise of the LORD. Let all flesh bless his holy name forever and ever.” WEB ends 145:13 with a sentence the Korean Revised Version’s 145:13 does not have: “The LORD is faithful in all his words, and loving in all his deeds.” The Korean Revised Version reads 145:12 with 주의 (your): 주의 능하신 일과 주의 나라의 위엄의 영광 (your mighty acts and the glory of the majesty of your kingdom), where WEB reads “his mighty acts, the glory of the majesty of his kingdom”. WEB opens 145:1 with the title “A praise psalm by David.”; the Korean Revised Version text this collection holds has no title in 145:1.
- The song that says not to trust in princes and calls happy the one whose hope is in the LORD
a call to praise the LORD, and words of praise, opening and closing with “Praise the LORD!” The speaker (“I”) says, “Praise the LORD! Praise the LORD, my soul. While I live, I will praise the LORD. I will sing praises to my God as long as I exist.” The speaker goes on, “Don’t put your trust in princes, in a son of man in whom there is no help. His spirit departs, and he returns to the earth. In that very day, his thoughts perish. Happy is he who has the God of Jacob for his help, whose hope is in the LORD, his God, who made heaven and earth, the sea, and all that is in them; who keeps truth forever; who executes justice for the oppressed; who gives food to the hungry. The LORD frees the prisoners. The LORD opens the eyes of the blind. The LORD raises up those who are bowed down. The LORD loves the righteous. The LORD preserves the foreigners. He upholds the fatherless and widow, but he turns the way of the wicked upside down. The LORD will reign forever; your God, O Zion, to all generations. Praise the LORD!”
- The song that calls on Jerusalem and Zion to give praise
a call to praise the LORD, and words of praise, closing with “Praise the LORD!” The speakers (“we”) say, “Praise the LORD, for it is good to sing praises to our God; for it is pleasant and fitting to praise him. The LORD builds up Jerusalem. He gathers together the outcasts of Israel. He heals the broken in heart, and binds up their wounds. He counts the number of the stars. He calls them all by their names. Great is our Lord, and mighty in power. His understanding is infinite. The LORD upholds the humble. He brings the wicked down to the ground.” They go on, “Sing to the LORD with thanksgiving. Sing praises on the harp to our God, who covers the sky with clouds, who prepares rain for the earth, who makes grass grow on the mountains. He provides food for the livestock, and for the young ravens when they call. He doesn’t delight in the strength of the horse. He takes no pleasure in the legs of a man. The LORD takes pleasure in those who fear him, in those who hope in his loving kindness.” Then they say, “Praise the LORD, Jerusalem! Praise your God, Zion! For he has strengthened the bars of your gates. He has blessed your children within you. He makes peace in your borders. He fills you with the finest of the wheat. He sends out his commandment to the earth. His word runs very swiftly. He gives snow like wool, and scatters frost like ashes. He hurls down his hail like pebbles. Who can stand before his cold? He sends out his word, and melts them. He causes his wind to blow, and the waters flow. He shows his word to Jacob, his statutes and his ordinances to Israel. He has not done this for just any nation. They don’t know his ordinances. Praise the LORD!” The Korean Revised Version opens 147:1 with 할렐루야, where WEB opens it with “Praise the LORD, for it is good to sing praises to our God”.
- The song that calls for the LORD’s praise from the heavens and from the earth
a call to praise the LORD, and words of praise, opening and closing with “Praise the LORD!” The text says, “Praise the LORD! Praise the LORD from the heavens! Praise him in the heights! Praise him, all his angels! Praise him, all his army! Praise him, sun and moon! Praise him, all you shining stars! Praise him, you heavens of heavens, you waters that are above the heavens. Let them praise the LORD’s name, for he commanded, and they were created. He has also established them forever and ever. He has made a decree which will not pass away.” It goes on, “Praise the LORD from the earth, you great sea creatures, and all depths, lightning and hail, snow and clouds, stormy wind, fulfilling his word, mountains and all hills, fruit trees and all cedars, wild animals and all livestock, small creatures and flying birds, kings of the earth and all peoples, princes and all judges of the earth, both young men and maidens, old men and children. Let them praise the LORD’s name, for his name alone is exalted. His glory is above the earth and the heavens. He has lifted up the horn of his people, the praise of all his saints, even of the children of Israel, a people near to him. Praise the LORD!”
- The song that calls for a new song to the LORD and for the saints to rejoice
a call to praise the LORD, and words of praise, opening and closing with “Praise the LORD!” The text says, “Praise the LORD! Sing to the LORD a new song, his praise in the assembly of the saints. Let Israel rejoice in him who made them. Let the children of Zion be joyful in their King. Let them praise his name in the dance! Let them sing praises to him with tambourine and harp! For the LORD takes pleasure in his people. He crowns the humble with salvation. Let the saints rejoice in honor. Let them sing for joy on their beds.” It goes on, “May the high praises of God be in their mouths, and a two-edged sword in their hand, to execute vengeance on the nations, and punishments on the peoples; to bind their kings with chains, and their nobles with fetters of iron; to execute on them the written judgment. All his saints have this honor. Praise the LORD!”
- The song that calls for God’s praise with trumpet, harp, lyre and cymbals
a call to praise the LORD, and words of praise, opening and closing with “Praise the LORD!” The text says, “Praise the LORD! Praise God in his sanctuary! Praise him in his heavens for his acts of power! Praise him for his mighty acts! Praise him according to his excellent greatness! Praise him with the sounding of the trumpet! Praise him with harp and lyre! Praise him with tambourine and dancing! Praise him with stringed instruments and flute! Praise him with loud cymbals! Praise him with resounding cymbals! Let everything that has breath praise the LORD! Praise the LORD!”
Proverbs
- The title and purpose of the proverbs
Verse 1 attributes the proverbs to Solomon, son of David and king of Israel. The opening gives their purpose as learning wisdom, instruction, justice, and discernment, and calls fear of the LORD the beginning of knowledge.
- An appeal to heed parental teaching
A son is urged to hear his father’s instruction and retain his mother’s teaching, pictured as ornaments for his head and neck.
- A warning against violent gain
The speaker quotes a hypothetical invitation to ambush the innocent and share plunder, then warns the son not to follow it: such greed ultimately takes the pursuers’ own lives.
- Wisdom personified as calling in public
Wisdom is portrayed as raising her voice in streets, squares, and city gates. This is a poetic portrayal of wisdom as a speaker.
- Wisdom’s reproof and the result of refusal
Personified Wisdom reproves the simple, mockers, and fools. She warns that those who reject her counsel will face the fruit of their own ways, while listeners will live securely.
- Seek wisdom as hidden treasure
A son is urged to store up the teaching and seek wisdom and understanding as silver or hidden treasure; then he will understand fear of the LORD and find knowledge of God.
- Wisdom from the LORD and the protection of discretion
The LORD gives wisdom and guards the upright. Wisdom and knowledge entering the heart enable understanding of just paths, while discretion and understanding protect the learner.
- Deliverance from crooked ways
Wisdom is said to deliver the learner from those who speak perversely, leave upright paths, and delight in wrongdoing. The passage describes a general type of conduct.
- A warning about the flattering woman
The saying warns of a flattering strange woman who forsakes the companion of her youth and forgets her God’s covenant. Her house and paths are described as leading to death.
- The good path and those who remain in the land
The learner is urged to follow the way of good and righteous people. The upright are said to remain in the land, while the wicked and treacherous are cut off.
- Keep teaching, kindness, and truth
The son is urged to keep the teaching, bind kindness and truth around his neck, and write them on his heart. The saying promises peace, length of days, and favor before God and people.
- Trust the LORD rather than one’s own understanding
The learner is urged to trust the LORD wholeheartedly, avoid relying on personal understanding, fear the LORD, and depart from evil; straight paths and health are promised.
- Honor the LORD and accept discipline
The saying calls for honoring the LORD with first fruits and speaks of full barns and vats. It then urges acceptance of his correction, comparing it to a father’s discipline of a loved son.
- Wisdom’s value and the tree of life image
The finder of wisdom is called happy; her profit exceeds silver and gold, and WEB compares her value to rubies. Wisdom is pictured with long life, peaceful paths, and a tree of life.
- The LORD founded the world by wisdom
The saying credits the LORD with founding the earth by wisdom, establishing the heavens by understanding, and governing depths and dew by knowledge. It is a poetic statement about creation.
- Keep wisdom and walk without fear
The learner is urged to preserve wisdom and discretion. The passage promises secure walking and sweet sleep and tells the learner not to fear sudden calamity because the LORD is a source of confidence.
- Do good and do no harm to neighbors
The teaching says not to withhold due good when able to give it, devise harm against a neighbor, or start a groundless dispute. These are instructions, not a report of an incident.
- Avoid violence and pride; choose humility
The learner is told not to envy a violent person. The sayings contrast the LORD’s favor toward the upright and humble with the curse and shame attached to the wicked and proud.
- A father’s teaching on wisdom
The speaker urges children to hear a father’s instruction and recalls being taught to get and keep wisdom and understanding. Wisdom is spoken of as a woman to express its value.
- Holding fast to instruction
The speaker tells a son to receive his words, walk the straight path of wisdom, and hold fast to instruction, which he associates with life and secure steps.
- The paths of the wicked and righteous
The instruction warns against entering the way of evildoers. It compares the righteous path to growing daylight and the wicked path to darkness in which people stumble.
- Guarding heart, speech, and steps
The son is urged to keep the teaching in his heart, guard his heart, put away crooked speech, look straight ahead, and turn his feet from evil.
- Warning about adulterous temptation
The son is urged to keep wisdom and discretion. The adulteress’s speech is described as sweet at first but bitter in its outcome and leading toward death; no historical individual is identified.
- Keeping away from temptation
The sons are told to stay far from the tempting woman’s house. The warning pictures loss of honor and wealth and later regret for refusing correction.
- Rejoicing in the wife of youth
Using water from one’s own well as an image, the teaching urges marital faithfulness, delight in the wife of one’s youth, and resistance to another woman’s allure.
- Human ways before the LORD
The sayings place human ways before the LORD and warn that a wicked person is caught by his own sin and goes astray through rejected instruction.
- Escaping a pledge
If one has pledged security for a neighbor or stranger, the instruction urges prompt, humble action to be released from the obligation.
- The ant and the sluggard
The sluggard is told to learn from the ant, which gathers food without a ruler. Repeated sleep is said to bring poverty.
- The deceitful troublemaker
The saying describes someone who speaks perversely, signals deceitfully, plans evil, and stirs discord, then warns of sudden ruin.
- Seven things the LORD hates
The list names pride, lies, innocent bloodshed, wicked schemes, haste toward evil, false testimony, and discord among brothers as hateful to the LORD.
- Parental teaching against adultery
The son is told to keep his father’s command and mother’s teaching. These are pictured as light and guidance that guard against flattering words and sexual temptation.
- The harms of adultery
Fire and hot coals illustrate the harm of adultery. The sayings contrast a hungry thief’s required repayment with the shame and jealous anger associated with adultery.
- Keeping teaching and wisdom close
The son is told to guard and internalize the commands. Calling wisdom a sister is a figurative way to urge closeness to wisdom against seductive speech.
- Illustration of a youth near the house
The speaker tells of seeing an inexperienced youth go near a woman’s house at night. The scene serves as an illustration for the ensuing warning.
- The woman’s enticing words
In the illustrative scene, a woman catches the youth and invokes offerings, a prepared bed, and her husband’s absence to entice him. The figures are unnamed examples within the teaching.
- The youth’s peril in following
The youth’s response to persuasion is compared to an ox going to slaughter and a bird rushing into a snare, images of danger to life.
- Final warning against her path
The sons are urged not to turn toward her paths. The teaching warns that many have fallen by that way and describes her house as leading to death.
- Personified Wisdom calls publicly
Wisdom is personified as calling at roads and city gates. Her speech is presented as true and right, and her instruction as more valuable than silver, gold, or rubies.
- Personified Wisdom on justice and benefit
Personified Wisdom speaks of hating pride and evil and possessing understanding and strength. She connects just rule with wisdom and speaks of honor and wealth for those who seek her.
- Wisdom pictured before and at creation
The speaker (“I”) tells of being present before the LORD’s ancient works and delighting beside him as the heavens, sea, and earth were ordered. These verses do not name the speaker.
- Invitation to hear wisdom and live
Personified Wisdom calls hearers blessed when they keep her ways, says finding wisdom brings life and the LORD’s favor, and warns that rejecting it harms oneself.
- Personified Wisdom’s feast invitation
Wisdom’s house, prepared table, and invitation to the simple are figurative personification. The call is to leave simple ways and walk in understanding.
- Receiving correction and fearing the LORD
The sayings contrast a scoffer’s response to reproof with a wise person’s willingness to learn, and identify fear of the LORD and knowledge of the Holy One with wisdom and understanding.
- Personified Folly’s invitation
Folly is personified as a loud woman offering stolen water and secret food to passersby. The image warns that her invitation leads to death.
- Wise children, righteousness, and diligence
After the heading “The proverbs of Solomon,” sayings contrast wise and foolish children, wicked wealth and righteousness, and laziness and diligence.
- The conduct and speech of righteous and wicked
The sayings contrast blessing, good memory, receptive wisdom, secure conduct, and life-giving speech with violence, crooked ways, and foolish talk.
- Love and discerning speech
Hatred stirs conflict while love covers wrongs; discerning speech and stored knowledge are contrasted with foolish words.
- Wealth, labor, and correction
The sayings describe wealth and poverty, contrast righteous labor leading to life with wicked gain leading to sin, and commend heeding correction.
- Hatred, slander, and restrained words
The sayings warn against concealed hatred, slander, and excessive speech, while valuing restrained words and the nourishing speech of the righteous.
- Blessing, desire, and laziness
These sayings speak of the LORD’s blessing, contrasting pleasures and hopes of the wise and wicked, the righteous person’s firmness, and the irritation a sluggard brings to one who sends him.
- Fearing the LORD and speaking rightly
The sayings contrast fear of the LORD, the righteous person’s hope and fitting speech with the wicked person’s shortened days, lost hope, and perverse words.
- Honesty, humility, and righteousness
False weights and pride are condemned, while accurate weights and humility are valued. The sayings say integrity and righteousness guide and deliver where riches cannot.
- Neighbors, the city, and counsel
The sayings address how speech affects neighbors and a city, praise keeping confidences and seeking counselors, and warn about pledging security for a stranger.
- Honor, wealth, and kindness
Verse 16 says a gracious woman gains honor but violent men gain riches. The next saying contrasts the benefit of kindness with the self-harm of cruelty.
- The reward of righteousness and discretion
The sayings contrast deceptive wicked gain with a sure reward for righteousness, speak of judgment and deliverance, and use a gold ring in a pig’s snout to picture beauty without discretion.
- Goodness, generosity, and trust
The sayings commend seeking good and generous giving, warn against withholding grain, and contrast trust in riches with the flourishing of the righteous.
- Troubling a household and wisdom’s fruit
The sayings warn that one who troubles a household inherits wind, liken righteous fruit to a tree of life, and speak of recompense for both righteous and wicked on earth.
- Correction and the stability of righteousness
The sayings commend love of correction and speak of the LORD’s favor toward a good person. Wickedness cannot establish someone; a worthy wife is contrasted with a disgraceful one.
- Just thoughts and rescuing words
Just thoughts and rescuing speech are contrasted with wicked schemes and violent words; wisdom is said to earn commendation.
- Modesty, care, and diligent work
The sayings prefer modest means over pretension without food, describe righteous care for animals, and commend working one’s land over chasing fantasies.
- Speech, work, and counsel
Sinful speech traps a person, while good words and work bring reward. The wise listen to counsel and overlook an insult.
- Truthful and healing speech
The sayings contrast honest testimony and healing words with lies and rash speech, and set schemes of evil against peacemaking and the LORD’s delight in truth.
- Prudence, diligence, and the way of life
The sayings commend prudent restraint, diligent hands, and a kind word that lifts anxiety. In WEB verse 26 the righteous are cautious in friendship; the chapter closes with life on the path of righteousness.
- Hearing instruction and guarding speech
These sayings contrast a wise son who hears correction with a scoffer and describe the consequences of speech and guarding one’s mouth.
- Diligence, truth, and integrity
The sayings compare the sluggard and the diligent, truth and lies, and the protection of integrity with the ruin of wickedness.
- Appearances of wealth and the light of the righteous
The text describes deceptive appearances of wealth and poverty, the effect of riches on a life, and the opposing images of righteous light and a wicked lamp.
- Advice, gathered wealth, and hope
These sayings link pride with quarrels, advice with wisdom, careful gathering with growing wealth, and delayed hope with a sick heart.
- Respecting instruction and acting prudently
The text commends respect for instruction and wise teaching as life giving, then contrasts prudent action with a fool’s display of folly.
- Faithful messengers and wise company
These sayings commend a faithful messenger, accepted correction, fulfilled longing, and walking with the wise while warning against their opposites.
- Conduct, inheritance, and child discipline
The sayings discuss outcomes for sinners and the righteous, inheritance, food in poor fields threatened by injustice, parental discipline, and satisfaction in eating.
- Building a home and walking uprightly
The sayings contrast wise and foolish ways of tending a house, connect upright conduct with fear of the LORD, and address speech and the productive work of oxen.
- Truthful witness and discernment
The text contrasts truthful and false witnesses, scoffing and understanding, and a prudent examination of one’s way with foolish deception; it also speaks of wrongdoing and goodwill.
- Inner feelings and the end of a way
The sayings describe private sorrow and joy, contrasting households, a way that seems right but ends in death, sadness beneath laughter, and the returns of one’s conduct.
- Caution, anger, and knowledge
These sayings compare credulity with caution, fear of evil with recklessness, quick anger with restraint, and the prudent person’s knowledge with folly.
- Care for neighbors, work, and honest witness
The text observes how wealth and poverty affect relationships and commends pity for poor neighbors, good plans, productive work, and truthful testimony.
- Fear of the LORD and mercy to the poor
Fear of the LORD is pictured as refuge and a fountain of life; the sayings also address a ruler’s people, restrained anger, inner peace, and kindness to the needy.
- Righteousness, wisdom, and rule
The sayings contrast the ends of wicked and righteous people, locate wisdom with understanding, praise national righteousness, and describe a king’s favor toward a wise servant.
- Gentle speech and receiving correction
The text contrasts gentle and harsh speech, says the LORD sees good and evil everywhere, and commends accepting a father’s correction.
- A righteous household and upright prayer
These sayings compare righteous and wicked households and speech, sacrifice and prayer, and the consequences of following righteousness or rejecting correction.
- Hearts known and a cheerful spirit
The LORD knows human hearts; the sayings then address resistance to correction, seeking knowledge, and the contrasting effects of sorrow and cheerfulness.
- Love, restraint, and diligence
The text prefers modest means with fear of the LORD and love, warns about anger and sloth, and contrasts a wise child with one who despises a parent.
- A straight path, counsel, and timely words
The sayings commend a straight course, many counselors, a timely reply, and the path of life for the wise over folly and death.
- Pride, greed, and considered answers
The text says the LORD opposes the proud and protects a widow’s boundary; it warns against evil plans and greedy gain and commends considered answers and righteous prayer.
- Good news, correction, and humility
The sayings speak of the joy of good news, listening to life giving reproof, and the fear of the LORD and humility before honor.
- Human plans and the LORD’s judgment
The sayings set human planning and self assessment beside the LORD’s answer, weighing of motives, purposes, and opposition to pride.
- Mercy, righteousness, and directed steps
The text commends mercy, truth, fear of the LORD, and a little with righteousness, and says the LORD directs steps even when a person plans a course.
- Just rule and honest measures
These are sayings about royal judgment, honest weights, a throne established by righteousness, truthful speech, and the force of a king’s anger or favor.
- Wisdom and humility above wealth
The sayings value wisdom above gold, urge departure from evil, warn that pride precedes ruin, and commend humility and trust in the LORD.
- Understanding and healing words
Understanding is called a fountain of life, while a wise heart and pleasant lips bring instruction and words compared to honey and healing.
- Misleading paths and harmful speech
The text warns that an apparently right way can end in death, notes the worker’s appetite, and condemns destructive talk, gossip, and violent enticement.
- Gray hair, self control, and the lot
The sayings honor gray hair on a righteous path, prize self control over force, and attribute the decision of a cast lot to the LORD.
- Peace, tested hearts, and mercy
These sayings prize quiet peace, portray a wise servant, say the LORD tests hearts, and warn against wicked words and mocking the poor.
- Family, speech, and covering an offense
The text speaks of children and parents, fitting speech, the perceived advantage of a bribe, love that covers an offense, and a rebuke heard by the discerning.
- Rebellion, strife, and just judgment
The sayings warn against rebellion, folly, returning evil for good, and letting quarrels grow; they condemn acquitting the wicked or condemning the righteous.
- Wisdom, loyal friendship, and avoiding strife
The text questions buying wisdom without understanding, praises a loyal friend, and warns about rash pledges, strife, and perverse speech.
- Foolish children, cheer, and justice
The sayings address parental grief over a foolish child, the benefit of cheerfulness, a bribe that perverts justice, and the wandering attention of a fool.
- Parental grief, unjust punishment, and restraint
The text returns to parental grief, condemns punishing the righteous, and commends few words and silence as signs of discernment.
- Isolation, folly, and impartial judgment
The sayings warn against selfish isolation and a fool’s self expression, picture speech as deep water, and reject partiality toward the wicked in judgment.
- Quarrelsome speech, gossip, and sloth
The text says foolish lips invite strife and ruin, gossip reaches inward, and slack work resembles destructive conduct.
- Refuge in the LORD and humble listening
The LORD’s name is likened to a strong tower, unlike a rich person’s imagined wall; the sayings also commend humility, hearing before answering, and seeking knowledge.
- Gifts, disputes, and an offended brother
The text describes a gift opening access, the need to hear both sides of a case, a lot settling disputes, and the difficulty of reconciling an offended brother.
- Speech, marriage, and friendship
These sayings describe the fruit and power of speech, favor in finding a wife, differing speech from poor and rich people, and a friend closer than a brother.
- Integrity, knowledge, and foolish complaint
The sayings prize poor integrity above foolish falsehood, warn that haste without knowledge misses the way, and describe folly that blames the LORD.
- Wealth, poverty, and false witness
The text observes how wealth and gifts affect relationships, how the poor may be deserted, and how false witnesses face punishment.
- Wisdom, testimony, and patience
The sayings commend gaining wisdom, warn against false witness, praise patience and overlooking an offense, and compare a king’s wrath and favor to vivid natural images.
- Household life, diligence, and care for the poor
The text contrasts household folly and a prudent wife, warns about idleness, commends keeping a commandment, and praises pity for the poor.
- Child discipline, counsel, and fear of the LORD
These sayings address disciplining a child and a hot temper, urge receiving counsel, say the LORD’s purpose prevails over human plans, and value kindness and fear of the LORD.
- Sloth, correction, and corrupt witness
The text mocks extreme sloth, contrasts correction of scoffers and discerning people, and warns against harming parents, straying from knowledge, and corrupt testimony.
- Drink, strife, work, and discernment
The sayings warn against being led astray by drink or provoking a king, praise avoiding strife, portray a lazy farmer, and liken discerning counsel to drawing deep water.
- Faithfulness, integrity, and honest measures
The text asks who is truly faithful, praises integrity, describes royal judgment, questions claims of sinlessness, and condemns unequal weights and measures.
- Conduct, wakefulness, and wise lips
The sayings say even a child is known by conduct, credit the LORD with ears and eyes, warn against excessive sleep and deceptive bargaining, and prize knowledgeable lips.
- Pledges, fraud, counsel, and gossip
The text warns about risky pledges, the bitter end of fraudulent gain, revealing secrets, and cursing parents, while commending plans established through counsel.
- Hasty gain, just weights, and vows
The sayings warn against hurried inheritance, retaliation, dishonest weights, and rash vows, and say a person cannot fully understand steps directed by the LORD.
- Royal justice, inner life, and age
The text depicts a wise king judging the wicked, the human spirit searching inwardly, a throne sustained by faithfulness, the strengths of youth and age, and severe correction.
- The LORD weighs hearts and favors justice
The sayings place a king’s heart and human ways under the LORD’s judgment, prefer righteousness and justice to sacrifice, and call pride sinful.
- Diligent plans and the results of deceit
The text contrasts diligent planning with haste and says riches gained by lies and violent wickedness bring ruin, while innocent conduct is upright.
- Contention, learning, and the poor person’s cry
The sayings portray a contentious household, the wicked person’s lack of mercy, learning through correction, and the danger of ignoring the cry of the poor.
- Gifts, justice, and the way of understanding
The text speaks of gifts calming anger, joy in justice, the peril of leaving understanding, and the costs of pleasure and contention.
- Wise stewardship, kindness, and guarded speech
The sayings commend preserving resources, pursuing righteousness and kindness, wisdom over strength, and guarding speech while rejecting arrogant scoffing.
- Sloth, generosity, and testimony
The text warns against sloth and greed, commends the righteous person’s giving, condemns wicked sacrifice and false witness, and contrasts fixed wickedness with upright conduct.
- No counsel against the LORD
The sayings say no wisdom or counsel can prevail against the LORD and that victory depends on him even when a horse is prepared for battle.
- A good name, humility, and prudence
The sayings prize a good name above riches, call the LORD maker of rich and poor, and commend prudence and humility over a wicked path.
- Training, debt, generosity, and strife
The text commends training a child, observes the borrower’s dependence, contrasts sowing wickedness with sharing food, and says removing a mocker ends strife.
- Pure speech and warnings against exploitation
The sayings praise purity of heart and gracious speech, expose a sluggard’s excuse, and warn about temptation, neglected child discipline, and exploiting the poor.
- Invitation to hear the words of the wise
The speaker urges attention to the words of the wise, keeping them inwardly and on the lips, trusting the LORD, and learning reliable words to answer others.
- Do not exploit the poor
The instruction forbids exploiting the poor or crushing the needy in court and says the LORD will plead their case.
- Avoid hot tempered company
The instruction warns that friendship with a hot tempered person can teach the same ways and ensnare the learner.
- Avoid pledging another’s debt
The instruction warns against pledging another person’s debt when inability to pay could cost even one’s bed.
- Ancient boundaries and skilled work
The sayings forbid moving an ancestral boundary marker and say a skilled worker will serve before kings.
- Restraint at a ruler’s table
Proverbs 23:1–3 urges restraint when eating with a ruler and warns against craving his deceptive delicacies.
- Riches fly away
Proverbs 23:4–5 warns against exhausting oneself to gain riches, which can sprout wings and fly away.
- False hospitality and deaf ears
Proverbs 23:6–9 warns against the food of a host whose heart is not with the guest and against offering wise words to a fool who despises them.
- Boundaries and correction
Proverbs 23:10–14 forbids encroaching on the fatherless person’s field and urges attention to instruction and correction of a child.
- A wise heart and future hope
Proverbs 23:15–18 says a child’s wise heart and right speech bring joy, and urges fear of the LORD rather than envy of sinners.
- Avoid drunkenness and gluttony
Proverbs 23:19–21 urges the son to guide his heart wisely and avoid heavy drinking and gluttony, which lead to poverty.
- Truth that gladdens parents
Proverbs 23:22–25 calls for listening to parents, acquiring truth and wisdom, and bringing them joy through righteous, wise conduct.
- Guard the heart from infidelity
Proverbs 23:26–28 calls the son to keep his heart and eyes on the right way and warns that sexual unfaithfulness is a trap.
- Wine and its aftermath
Proverbs 23:29–35 portrays the strife, wounds, confusion, and repeated craving of one who lingers over wine.
- Do not envy violent people
Proverbs 24:1–2 forbids envy of people who plot violence and speak of harm.
- Build with wisdom and counsel
Proverbs 24:3–6 says wisdom builds a house, knowledge fills it, and many advisers bring strength and guidance.
- Folly and evil schemes
Proverbs 24:7–9 contrasts wisdom beyond a fool’s reach with the sin and contempt attached to evil schemes and mockery.
- Rescue those in danger
Proverbs 24:10–12 urges strength in trouble and rescue of those led to death, saying the one who weighs hearts sees through claims of ignorance.
- Wisdom like honey
Proverbs 24:13–14 compares wisdom to sweet honey and says that finding it brings a future hope.
- The righteous rise again
Proverbs 24:15–16 warns against attacking the righteous person’s home; the righteous rise after falling, while the wicked fall in calamity.
- Do not rejoice at an enemy’s fall
Proverbs 24:17–20 forbids delight in an enemy’s fall or envy of evildoers and says the wicked have no lasting future.
- Fear the LORD and the king
Proverbs 24:21–22 tells the son to fear the LORD and the king and not join rebels, whose disaster may come suddenly.
- Impartial judgment
Proverbs 24:23–25 introduces sayings of the wise against partial judgment and declaring the wicked innocent.
- Honest words and ordered work
Proverbs 24:26–27 praises an honest answer and advises preparing work and fields before building a house.
- No false witness or revenge
Proverbs 24:28–29 forbids baseless or deceptive testimony against a neighbor and plans to repay harm in kind.
- The neglected field
Proverbs 24:30–34 presents the speaker’s observation of a neglected field as instruction that repeated slumber leads to poverty.
- Heading to copied proverbs of Solomon
Proverbs 25:1 introduces these as proverbs of Solomon copied out by the men of Hezekiah, king of Judah.
- A king’s search and righteous rule
Proverbs 25:2–5 contrasts divine concealment and royal searching, then likens removing wicked advisers to refining silver for a righteous throne.
- Do not exalt yourself before a king
Proverbs 25:6–7 advises against claiming a high place before a king; being invited up is better than being put down.
- Care in disputes and confidences
Proverbs 25:8–10 warns against hasty legal disputes and betraying another’s confidence while debating a neighbor.
- Timely words and faithful messengers
Proverbs 25:11–15 values apt speech, wise correction, and a faithful messenger; it warns against false boasting and commends patience and a gentle tongue.
- Moderation in honey and visits
Proverbs 25:16–17 urges moderation in eating honey and visiting a neighbor.
- Harmful testimony and an ill-timed song
Proverbs 25:18–20 likens false testimony, reliance on an unfaithful person in trouble, and singing to a heavy heart to things that injure or fail.
- Feed a hungry enemy
Proverbs 25:21–22 tells the reader to feed and give water to a hungry or thirsty enemy and speaks of the LORD’s reward.
- Backbiting and contention
Proverbs 25:23–24 says backbiting provokes anger and compares life with a contentious woman unfavorably to a corner of a housetop.
- Good news and a polluted spring
Proverbs 25:25–26 compares good news from afar to cold water and a righteous person yielding to the wicked to a polluted spring.
- Honor and self-control
Proverbs 25:27–28 warns against excessive honey and self-seeking honor, and likens lack of self-control to an unwalled city.
- Honor, curses, and fools
Proverbs 26:1–3 uses seasonal weather, birds, and animal training to speak of misplaced honor, undeserved curses, and fools.
- Two answers to a fool
Proverbs 26:4–5 places two situational counsels side by side: do not answer a fool in a way that makes you like him, yet answer so he does not seem wise to himself.
- A fool’s message and proverb
Proverbs 26:6–9 uses vivid comparisons to warn that entrusting a message or proverb to a fool, or giving one honor, misfires.
- Repeated folly and conceit
Proverbs 26:10–12 uses a comparison about hiring a fool or passerby, then warns against repeated folly and being wise in one’s own eyes.
- The sluggard’s excuses
Proverbs 26:13–16 portrays a sluggard who says there is a lion in the street, turns in bed, avoids even eating, and still thinks himself wise.
- Meddling and harmful jokes
Proverbs 26:17–19 warns against meddling in another’s quarrel and deceiving a neighbor under cover of a joke.
- Gossip fuels strife
Proverbs 26:20–22 likens gossip and a contentious person to fuel for a fire and says whispered words sink deep.
- Malice behind smooth words
Proverbs 26:23–28 warns of malice hidden under attractive speech and says deceitful traps and flattery bring ruin.
- Tomorrow and self-praise
Proverbs 27:1–2 forbids boasting about an unknown tomorrow and urges letting others offer praise.
- Anger and jealousy
Proverbs 27:3–4 says a fool’s provocation is heavy and jealousy even harder to withstand than anger.
- A friend’s faithful rebuke
Proverbs 27:5–6 values open rebuke and a friend’s faithful wounds over hidden love and an enemy’s kisses.
- Hunger and wandering
Proverbs 27:7–8 contrasts the tastes of the full and hungry and compares a wanderer from home to a bird from its nest.
- Friends and near neighbors
Proverbs 27:9–10 praises a friend’s earnest counsel and values an enduring friend and nearby neighbor in trouble.
- Wisdom, prudence, and timing
Proverbs 27:11–14 commends a wise child, prudent refuge from danger, caution over another’s pledge, and care in how and when to bless a neighbor.
- Contention and mutual sharpening
Proverbs 27:15–17 compares contention to continual dripping and says one friend sharpens another as iron sharpens iron.
- Care, hearts, and unsated desire
Proverbs 27:18–22 speaks of reward for faithful care, the reflection of a heart, insatiable desire, praise as a test, and persistent folly.
- Tend the flocks
Proverbs 27:23–27 urges close care of flocks because wealth does not last, while sheep and goats provide clothing, income, and food.
- Righteous courage and justice
Proverbs 28:1–5 contrasts wicked fear with righteous courage and links stable rule and justice to understanding, the law, and seeking the LORD.
- Integrity, law, and traps
Proverbs 28:6–10 values integrity above crooked wealth, commends keeping the law and mercy to the poor, and warns that misleading the upright leads to a trap.
- Self-deception and confession
Proverbs 28:11–14 warns against self-satisfied wealth, hidden sin, and a hardened heart, while commending confession and reverent fear.
- Oppressive rulers and integrity
Proverbs 28:15–18 condemns oppressive rule and blood guilt while saying the blameless person is kept safe.
- Work, wealth, and partiality
Proverbs 28:19–22 praises working one’s land and faithful conduct, and warns against hasty riches, partiality, and stinginess.
- Rebuke and parents’ property
Proverbs 28:23–24 says honest rebuke eventually wins more favor than flattery and condemns stealing from one’s parents.
- Trust, generosity, and the righteous
Proverbs 28:25–28 contrasts greed and self-trust with trust in the LORD and generosity, and observes that people hide when the wicked rise.
- Reproof, wisdom, and just rule
Proverbs 29:1–4 warns against stubborn refusal of reproof and says righteousness, a child’s wisdom, and a king’s justice bring joy and stability.
- Flattery, sin, and the poor
Proverbs 29:5–7 says flattery and sin set traps, while the righteous attend to justice for the poor.
- Mockery and anger
Proverbs 29:8–11 contrasts mockery, unending disputes, bloodthirst, and unrestrained anger with wise restraint.
- Rulers, lies, and fairness
Proverbs 29:12–14 warns that a ruler who accepts lies corrupts officials, says the LORD gives sight to poor and oppressor, and praises fair judgment for the poor.
- Correction and guidance
Proverbs 29:15–18 commends correcting a child, warns of growing wickedness and lack of revelation, and blesses the one who keeps the law.
- Servants and hasty speech
Proverbs 29:19–21 speaks of a servant who does not respond to words, the danger of hasty speech, and a servant pampered from youth.
- Anger, pride, and complicity
Proverbs 29:22–24 says anger stirs strife, pride brings one low, and a thief’s silent accomplice harms himself.
- Fear of people and divine justice
Proverbs 29:25–27 calls fear of people a snare, locates justice with the LORD rather than a ruler’s favor, and notes the opposition between upright and dishonest ways.
- Agur’s words and human limits
Proverbs 30:1–4 attributes these words to Agur son of Jakeh, addressed to Ithiel and Ucal, and voices human limits before questions about heaven, wind, water, and earth.
- God’s flawless word
Proverbs 30:5–6 calls every word of God flawless, names him a shield to those who seek refuge, and forbids adding to his words.
- A prayer for truth and enough
In Proverbs 30:7–9, the speaker prays for freedom from lies and for needed food rather than poverty or riches, lest either extreme lead to dishonoring God.
- Slander and arrogant generations
Proverbs 30:10–14 forbids slandering a servant to his master and describes generations marked by contempt for parents, self-purity, pride, and oppression of the poor.
- Never enough and scorned parents
Proverbs 30:15–17 lists four things that never say “Enough” and warns against mocking one’s father or scorning one’s mother.
- Four mysterious ways
Proverbs 30:18–20 names four astonishing ways—eagle, serpent, ship, and man with a woman—and adds the image of an adulterous woman denying wrongdoing.
- Four upsetting changes
Proverbs 30:21–23 lists four social reversals the earth cannot bear: a servant as king, a sated fool, an unloved wife, and a servant inheriting her mistress’s place.
- Four small, wise creatures
Proverbs 30:24–28 names ants, hyraxes, locusts, and lizards as small creatures whose ways show wisdom.
- Four stately walkers
Proverbs 30:29–31 lists the lion, a dog, a male goat, and a king as four examples of stately movement.
- Stop pride before strife
Proverbs 30:32–33 urges silence after foolish self-exaltation or evil thought and compares provoking anger to churning milk or wringing a nose.
- Lemuel’s mother instructs him
Proverbs 31:1–3 presents words taught to King Lemuel by his mother, urging him not to give his strength to ways that destroy kings.
- Rulers and strong drink
In Proverbs 31:4–7, the mother warns rulers not to drink and forget justice for the afflicted, then speaks of giving drink to those perishing or distressed.
- Speak for the vulnerable
Proverbs 31:8–9 commands speaking for the voiceless and judging fairly for the poor and needy.
- Opening of the worthy woman poem
Proverbs 31:10–12 opens a poem portraying a worthy woman as precious, trusted by her husband, and doing him good.
- The worthy woman’s diligent work
Proverbs 31:13–19 portrays the worthy woman obtaining materials, feeding her household, buying a field, and working with strength and skill.
- The worthy woman’s care and wisdom
Proverbs 31:20–27 portrays the worthy woman helping the poor, caring for her household, trading, and speaking wisely and kindly; her husband is respected at the gate.
- Praise for a woman who fears the LORD
Proverbs 31:28–31 closes the poem with praise from children and husband, valuing fear of the LORD and the work of her hands above charm or beauty.
Ecclesiastes
- The Preacher’s words and the declaration of vanity
Verse 1 introduces the words of the Preacher, son of David and king in Jerusalem. In verse 2 the Preacher says that all is vanity.
- Labor’s gain and the cycles of generations and nature
The speaker asks what people gain from labor under the sun and describes changing generations and recurring movements of the sun, wind, and rivers.
- Weariness, repetition, and forgetting
The eye and ear are not satisfied; the speaker says nothing is new under the sun and former and coming generations are not remembered.
- The Preacher examines wisdom and human work
The Preacher says he was king over Israel in Jerusalem; his search by wisdom finds work under the sun like chasing wind, and increased knowledge brings increased sorrow.
- Pleasure, laughter, and wine put to the test
The speaker tests pleasure and laughter, then explores wine and folly while guided by wisdom to see what is good for people to do in life.
- Works and possessions weighed for their profit
The speaker builds houses, vineyards, gardens, and pools and acquires servants, herds, silver, gold, singers, and, in WEB verse 8, musical instruments of all sorts. Looking back on his labor and its joy, he finds no profit under the sun.
- Wisdom and folly face the same death
Wisdom excels folly, yet the wise person and the fool both die and are eventually forgotten; the speaker calls this vanity.
- The burden of leaving labor to a successor
The speaker grieves that a successor, wise or foolish, will control the result of his labor; a worker may have sorrow and no rest at night, then leave the gain to one who did not labor for it.
- Enjoyment in labor as a gift from God
The speaker sees enjoyment of food, drink, and labor as coming from God, who gives wisdom, knowledge, and joy to one who pleases him, yet calls the gathering and handing over of goods vanity.
- A time for every purpose
The speaker says there is a time for every purpose under heaven and lists paired times, including birth and death, planting and uprooting, weeping and laughter, and war and peace.
- Labor and the limits of knowing God’s work
The speaker asks what workers gain from their labor and says God made everything beautiful in its time, set eternity in human hearts, yet left people unable to discover his work from beginning to end.
- Joy as a gift and reverence for God’s lasting work
The speaker calls rejoicing, doing good, eating, drinking, and enjoying labor gifts of God. He says God’s work endures, people should fear before him, and God seeks again what has passed away.
- Wickedness in places of justice and the thought of judgment
The speaker says he saw wickedness in places of justice and righteousness. He then says in his heart that God will judge the righteous and the wicked at a time for every work.
- A reflection on human and animal mortality
The speaker says humans and animals alike die and return to dust. He then asks who knows whether the human spirit goes upward and the animal spirit downward; he does not state either direction as certain.
- A conclusion on rejoicing in one’s work
The speaker says rejoicing in one’s work is a person’s portion and asks who can bring a person to see what will happen afterward.
- A lament over the tears of the oppressed
The speaker sees the power of oppressors and the tears of the oppressed who have no comforter. He says one who has not yet seen such evil is better off than both the living and the dead.
- Envy, toil, and a quiet handful
The speaker observes labor and achievement provoking a neighbor’s envy. He says the fool folds his hands and ruins himself, while one quiet handful is better than two handfuls of restless labor.
- The futile labor of a solitary worker
The speaker describes a person with neither son nor brother who keeps laboring without satisfaction in wealth. The person asks for whom he works while denying himself enjoyment.
- The value of companionship and the threefold cord
The speaker says two gain a reward, help each other up, share warmth, and withstand an opponent. A threefold cord that is not quickly broken illustrates the value of companionship.
- The example of a wise poor youth and an old king
The speaker prefers a wise poor youth to an old foolish king who will no longer accept correction. He speaks of a poor person rising from prison to kingship and of a succeeding youth, yet says later people do not rejoice in him. Neither figure is named.
- Counsel to listen and speak sparingly before God
The counsel is to guard one’s steps in God’s house, draw near to listen rather than offer fools’ sacrifice, and speak without haste or excess before God. These verses do not name the house’s city.
- Counsel to fulfill vows and fear God
The counsel is to pay vows to God without delay, not let speech lead to sin or protest before the messenger that the vow was a mistake, and fear God amid many vain dreams and words. The messenger is not identified.
- Oppression, officials, and the profit of the land
The passage says not to marvel at oppression of the poor and loss of justice in a district, because officials are watched by higher officials. It says the land’s profit is for all and the king benefits from the field.
- Unsatisfied love of wealth and the laborer’s sleep
The lover of silver or abundance remains unsatisfied, and more consumers accompany more goods. The sweet sleep of a laborer contrasts with the rich person whom abundance keeps awake.
- Harmful riches and departure empty handed
Hoarded riches harm their owner and are lost by misfortune, leaving nothing for a son. A person goes away empty handed as at birth, and the passage describes the frustration and suffering of such labor.
- Enjoyment of labor as God’s gift
Eating, drinking, and enjoying labor during God-given days are called a person’s portion. Wealth, the power to enjoy it, and joy in one’s heart are described as God’s gifts.
- Wealth and honor without enjoyment
The speaker calls it a grievous evil when God grants a person wealth and honor but not the power to enjoy it, and an alien consumes it instead. WEB describes the other person as an alien.
- Many children and long life without satisfaction
The speaker says that many children and even a very long life do not help someone who lacks enjoyment and burial. He compares that life unfavorably with the rest of a stillborn child and asks whether all go to one place.
- Unfilled appetite and what the eyes see
Labor for the mouth does not fill the appetite. The speaker questions the advantage of the wise and the poor, then says the sight of the eyes is better than wandering desire, though this too is vanity.
- Human limits and an unknown future
What exists has long been named, and a person cannot contend with one stronger than himself. WEB says many words create vanity. The speaker asks who knows what is good during a shadow-like life or can tell what comes afterward.
- A good name and the house of mourning
The speaker values a good name, mourning, and sorrow because the living take the end of every person to heart.
- Wise rebuke and foolish laughter
A wise rebuke is better than fools’ songs, whose laughter crackles like thorns under a pot and is vanity.
- Extortion, patience, and former days
Extortion and bribery corrupt understanding; the end of a thing is better than its beginning, patience than pride, and hasty anger and unwise nostalgia are discouraged.
- Wisdom as a defense
Wisdom is as good as an inheritance and defends as money does; its added excellence is preserving the life of its possessor.
- Prosperity, adversity, and God’s work
No one can straighten what God has made crooked; God places prosperity beside adversity so that people cannot discover what follows them.
- Unexpected ends for the righteous and wicked
The speaker sees a righteous person perish and a wicked person live long, then warns against excess and speaks of fearing God.
- Wisdom, sin, and others’ words
Wisdom is stronger than ten city rulers, yet no righteous person is without sin; one need not heed every word, knowing one has also cursed others.
- The search for distant wisdom
The speaker tests and seeks wisdom and the scheme of things, but finds what exists far away and exceedingly deep.
- A woman described as a snare
The speaker calls a woman whose heart is snares and traps and whose hands are chains more bitter than death; one who pleases God escapes her while a sinner is ensnared.
- The Preacher’s search and upright mankind
The quoted Preacher reports finding one man among a thousand but no woman among them, then says God made mankind upright while people seek many inventions.
- Wisdom changes the face
The speaker asks who knows the interpretation of a matter and says wisdom makes a face shine and changes its hardness.
- The king’s command and the right time
Because of the oath to God, the speaker counsels obedience to the king’s command and says a wise heart knows the time and procedure.
- No power over the future or death
No one knows the future or controls the spirit and day of death; there is no discharge in war, and wickedness cannot deliver its practitioners.
- Harmful rule and burial forgotten
The speaker observes one person’s rule harming another, then sees the wicked buried. They came from holiness and were forgotten in the city.
- Delayed sentence and fear of God
Delayed judgment emboldens evil and a sinner may live long, yet the speaker affirms well-being for those who fear God and its absence for the wicked.
- Reversed outcomes and enjoyment
Righteous and wicked receive outcomes contrary to their deeds; the speaker commends eating, drinking, and joy amid the labor of God-given days.
- God’s work beyond discovery
Even sleepless inquiry into wisdom and human business cannot uncover all the work of God under the sun.
- One event comes to all
The speaker says the righteous, the wise, and their works are in God’s hand, yet one event comes to all and human hearts are full of evil.
- Hope among the living
A living dog is better than a dead lion; the dead are forgotten and no longer have a share in work under the sun.
- Enjoy one’s portion and work
Since God has accepted one’s works, the speaker urges joyful eating and drinking, life with the wife one loves, and vigorous work before entering Sheol.
- Time and chance overtake all
Speed, strength, wisdom, and skill do not guarantee outcomes; sudden evil times snare people like fish and birds.
- The poor wise man and the little city
The speaker recounts an unnamed little city delivered by a poor wise man whom no one remembered, concluding that wisdom is better than strength but may be despised.
- Quiet wisdom and one sinner
Quiet words of the wise are better than a ruler’s cry among fools and than weapons of war, yet one sinner destroys much good.
- A little folly outweighs honor
Dead flies spoil a perfumer’s oil; likewise a little folly outweighs wisdom and honor, and a fool’s lack of understanding shows along the road.
- A ruler’s anger and misplaced rank
Gentleness settles offense when a ruler is angry; the speaker sees folly exalted, servants riding, and princes walking like servants.
- Hazards, tools, and the snake
Pits, walls, stone, and wood pose risks; the blunt ax and a snake that bites before charming illustrate the value of skill and timely preparation.
- Wise and foolish speech
Gracious wise words contrast with a fool’s self-destroying, excessive speech and wearisome labor; no one knows what comes after.
- A child king and a king who is the son of nobles
Woe is pronounced on a land where a child king’s princes feast in the morning, and happiness on one where the king is the son of nobles and his princes eat at the proper time for strength.
- Sloth, feasting, and guarded words
Idleness makes a house leak; feasting, wine, and money have their uses, while a bird may carry even a private curse against king or rich person.
- Teaching to cast bread on the waters and share portions
The speaker urges casting bread on the waters and giving portions to seven or eight, since future evil is unknown.
- Images of rain, a fallen tree, and sowing
Full clouds release rain and a fallen tree remains where it falls; watching wind or clouds keeps a person from sowing or reaping.
- Unknown work of God and continued sowing
As the way of the wind and the growth of bones in the womb are unknown, so is God’s work; the speaker urges sowing morning and evening without knowing which will prosper.
- Teaching on light, joy, and dark days
Light and seeing the sun are pleasant; even in a long life of rejoicing, the speaker urges remembering many dark days and the vanity of all that comes.
- Counsel on youthful joy and God’s judgment
The young man is urged to rejoice and follow his heart and eyes while remembering God’s judgment, then to put away sorrow and evil.
- Counsel to remember the Creator before dark days
The addressee is urged to remember the Creator in youth, before joyless years and the darkening of sun, light, moon, and stars.
- Images of trembling, decline, and mourning
The passage presents trembling keepers, diminished grinding and music, fear, and failing desire, then speaks of a person going to an everlasting home while mourners walk the streets.
- The silver cord, broken vessels, and the return of dust and spirit
The silver cord is severed and vessels and a well wheel break; dust returns to earth and spirit to the God who gave it.
- The Preacher says all is vanity
The Preacher repeats that all is vanity.
- The closing narrator describes the Preacher’s teaching
A third-person narrator says the wise Preacher taught the people, pondered and ordered many proverbs, and sought acceptable, blamelessly written words of truth.
- Wise words and a warning about many books
The voice compares wise words to goads and fastened nails given by one shepherd, then warns “my son” of endless bookmaking and wearying study.
- Fear God and the judgment of every work
The conclusion calls for fearing God and keeping his commandments, for God will judge every work, including hidden good and evil.
Song of Solomon
- The heading that calls the Song of songs Solomon’s
the heading reads, “The Song of songs, which is Solomon’s.” The Korean Revised Version reads 솔로몬의 아가라.
- The wish for kisses
the text says, “Let him kiss me with the kisses of his mouth; for your love is better than wine. Your oils have a pleasing fragrance. Your name is oil poured out, therefore the virgins love you. Take me away with you. Let’s hurry. The king has brought me into his rooms. … We will be glad and rejoice in you. We will praise your love more than wine! … They are right to love you.” The text does not name the king of 1:4. WEB sets two speaker labels inside 1:4, which are headings and not the verse’s words; the quotation leaves them out at the marks “…”. The Korean Revised Version reads 내게 입맞추기를 원하니 at 1:2, with no “him” and no “his mouth”, and gives 1:4 in another order, the king first: 왕이 나를 침궁으로 이끌어 들이시니 너는 나를 인도하라 우리가 너를 따라 달려가리라.
- Dark but lovely, and the question where the flock is grazed
the speaker (“I”) says, “I am dark, but lovely, you daughters of Jerusalem, like Kedar’s tents, like Solomon’s curtains. Don’t stare at me because I am dark, because the sun has scorched me. My mother’s sons were angry with me. They made me keeper of the vineyards. I haven’t kept my own vineyard. Tell me, you whom my soul loves, where you graze your flock, where you rest them at noon; for why should I be as one who is veiled beside the flocks of your companions?” At 1:8 the text says, “If you don’t know, most beautiful among women, follow the tracks of the sheep. Graze your young goats beside the shepherds’ tents.”
- A steed in Pharaoh’s chariots, and henna blossoms from En Gedi
the text says, “I have compared you, my love, to a steed in Pharaoh’s chariots. Your cheeks are beautiful with earrings, your neck with strings of jewels. We will make you earrings of gold, with studs of silver. While the king sat at his table, my perfume spread its fragrance. My beloved is to me a sachet of myrrh, that lies between my breasts. My beloved is to me a cluster of henna blossoms from the vineyards of En Gedi. Behold, you are beautiful, my love. Behold, you are beautiful. Your eyes are like doves. Behold, you are beautiful, my beloved, yes, pleasant; and our couch is verdant. The beams of our house are cedars. Our rafters are firs.” The text does not say which Pharaoh 1:9 means or who the king of 1:12 is.
- A rose of Sharon and a lily of the valleys
the text says, “I am a rose of Sharon, a lily of the valleys. As a lily among thorns, so is my love among the daughters. As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, his fruit was sweet to my taste. He brought me to the banquet hall. His banner over me is love. Strengthen me with raisins, refresh me with apples; for I am faint with love. His left hand is under my head. His right hand embraces me. I adjure you, daughters of Jerusalem, by the roes, or by the hinds of the field, that you not stir up, nor awaken love, until it so desires.” The Korean Revised Version reads 수선화 for the flower of Sharon at 2:1, and ends 2:7 with 내 사랑이 원하기 전에는 흔들지 말고 깨우지 말찌니라, where 내 사랑 (my love) is the subject of 원하기 (desires).
- The voice of my beloved
the text says, “The voice of my beloved! Behold, he comes, leaping on the mountains, skipping on the hills. My beloved is like a roe or a young deer. Behold, he stands behind our wall! He looks in at the windows. He glances through the lattice. My beloved spoke, and said to me, ‘Rise up, my love, my beautiful one, and come away. For behold, the winter is past. The rain is over and gone. The flowers appear on the earth. The time of the singing has come, and the voice of the turtledove is heard in our land. The fig tree ripens her green figs. The vines are in blossom. They give out their fragrance. Arise, my love, my beautiful one, and come away.’ My dove in the clefts of the rock, in the hiding places of the mountainside, let me see your face. Let me hear your voice; for your voice is sweet and your face is lovely. Catch for us the foxes, the little foxes that plunder the vineyards; for our vineyards are in blossom. My beloved is mine, and I am his. He browses among the lilies. Until the day is cool, and the shadows flee away, turn, my beloved, and be like a roe or a young deer on the mountains of Bether.” WEB closes at the end of 2:13 the words it opens at 2:10; the Korean Revised Version has no quotation marks and does not mark where they end.
- Seeking by night him whom my soul loves
the speaker (“I”) says, “By night on my bed, I sought him whom my soul loves. I sought him, but I didn’t find him. I will get up now, and go about the city; in the streets and in the squares I will seek him whom my soul loves. I sought him, but I didn’t find him. The watchmen who go about the city found me; ‘Have you seen him whom my soul loves?’ I had scarcely passed from them, when I found him whom my soul loves. I held him, and would not let him go, until I had brought him into my mother’s house, into the room of her who conceived me. I adjure you, daughters of Jerusalem, by the roes, or by the hinds of the field, that you not stir up nor awaken love, until it so desires.” At 3:3 the Korean Revised Version reads 성중의 행순하는 자들을 만나서 묻기를, with the watchmen met and asked, where WEB reads “The watchmen who go about the city found me”; and it ends 3:5 with 사랑하는 자가 원하기 전에는, with 사랑하는 자 as the subject of 원하기 (desires), where WEB reads “love, until it so desires”.
- Who comes up from the wilderness, and King Solomon’s carriage
the text says, “Who is this who comes up from the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all spices of the merchant? Behold, it is Solomon’s carriage! Sixty mighty men are around it, of the mighty men of Israel. They all handle the sword, and are expert in war. Every man has his sword on his thigh, because of fear in the night. King Solomon made himself a carriage of the wood of Lebanon. He made its pillars of silver, its bottom of gold, its seat of purple, the middle of it being paved with love, from the daughters of Jerusalem. Go out, you daughters of Zion, and see King Solomon, with the crown with which his mother has crowned him, in the day of his weddings, in the day of the gladness of his heart.” At 3:10 the Korean Revised Version names no maker (그 기둥은 은이요 바닥은 금이요), where WEB reads “He made its pillars of silver”.
- The beauty of my love, with no spot
the speaker (“I”) says, “Behold, you are beautiful, my love. Behold, you are beautiful. Your eyes are like doves behind your veil. Your hair is as a flock of goats, that descend from Mount Gilead. Your teeth are like a newly shorn flock, which have come up from the washing, where every one of them has twins. None is bereaved among them. Your lips are like scarlet thread. Your mouth is lovely. Your temples are like a piece of a pomegranate behind your veil. Your neck is like David’s tower built for an armory, on which a thousand shields hang, all the shields of the mighty men. Your two breasts are like two fawns that are twins of a roe, which feed among the lilies. Until the day is cool, and the shadows flee away, I will go to the mountain of myrrh, to the hill of frankincense. You are all beautiful, my love. There is no spot in you.” At 4:1 the Korean Revised Version has the goats lie on the slope of 길르앗산 (길르앗산 기슭에 누운 무리 염소).
- My bride bidden to come from Lebanon, and a garden locked up
the speaker (“I”) says, “Come with me from Lebanon, my bride, with me from Lebanon. Look from the top of Amana, from the top of Senir and Hermon, from the lions’ dens, from the mountains of the leopards. You have ravished my heart, my sister, my bride. You have ravished my heart with one of your eyes, with one chain of your neck. How beautiful is your love, my sister, my bride! How much better is your love than wine, the fragrance of your perfumes than all kinds of spices! Your lips, my bride, drip like the honeycomb. Honey and milk are under your tongue. The smell of your garments is like the smell of Lebanon. My sister, my bride, is a locked up garden; a locked up spring, a sealed fountain. Your shoots are an orchard of pomegranates, with precious fruits, henna with spikenard plants, spikenard and saffron, calamus and cinnamon, with every kind of incense tree; myrrh and aloes, with all the best spices, a fountain of gardens, a well of living waters, flowing streams from Lebanon.”
- The north wind and the south bidden to blow on the garden
the speaker (“I”) says, “Awake, north wind, and come, you south! Blow on my garden, that its spices may flow out. Let my beloved come into his garden, and taste his precious fruits.” The Korean Revised Version closes the verse with the speaker’s own wish, 먹기를 원하노라.
- Coming into the garden, and the bidding to eat and drink
the text says, “I have come into my garden, my sister, my bride. I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. … Eat, friends! Drink, yes, drink abundantly, beloved.” WEB sets a speaker label after “with my milk”, which is a heading and not the verse’s words; the quotation leaves it out at the mark “…”. The Korean Revised Version opens the verse with 나의 누이, 나의 신부야 (my sister, my bride) and joins 마셨으니 to 나의 친구들아 먹으라 with no break where WEB sets its label.
- The voice of my beloved who knocks, and the watchmen
the speaker (“I”) says, “I was asleep, but my heart was awake. It is the voice of my beloved who knocks: ‘Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my hair with the dampness of the night.’ I have taken off my robe. Indeed, must I put it on? I have washed my feet. Indeed, must I soil them? My beloved thrust his hand in through the latch opening. My heart pounded for him. I rose up to open for my beloved. My hands dripped with myrrh, my fingers with liquid myrrh, on the handles of the lock. I opened to my beloved; but my beloved left, and had gone away. My heart went out when he spoke. I looked for him, but I didn’t find him. I called him, but he didn’t answer. The watchmen who go about the city found me. They beat me. They bruised me. The keepers of the walls took my cloak away from me. I adjure you, daughters of Jerusalem, If you find my beloved, that you tell him that I am faint with love.”
- The question how the beloved is better than another, and the beloved white and ruddy
the text says at 5:9, “How is your beloved better than another beloved, you fairest among women? How is your beloved better than another beloved, that you do so adjure us?” and at 5:10–16, “My beloved is white and ruddy. The best among ten thousand. His head is like the purest gold. His hair is bushy, black as a raven. His eyes are like doves beside the water brooks, washed with milk, mounted like jewels. His cheeks are like a bed of spices with towers of perfumes. His lips are like lilies, dropping liquid myrrh. His hands are like rings of gold set with beryl. His body is like ivory work overlaid with sapphires. His legs are like pillars of marble set on sockets of fine gold. His appearance is like Lebanon, excellent as the cedars. His mouth is sweetness; yes, he is altogether lovely. This is my beloved, and this is my friend, daughters of Jerusalem.”
- The question where the beloved has gone
the text says at 6:1, “Where has your beloved gone, you fairest among women? Where has your beloved turned, that we may seek him with you?” and at 6:2–3, “My beloved has gone down to his garden, to the beds of spices, to pasture his flock in the gardens, and to gather lilies. I am my beloved’s, and my beloved is mine. He browses among the lilies.”
- Beautiful as Tirzah, lovely as Jerusalem
the text says, “You are beautiful, my love, as Tirzah, lovely as Jerusalem, awesome as an army with banners. Turn away your eyes from me, for they have overcome me. Your hair is like a flock of goats, that lie along the side of Gilead. Your teeth are like a flock of ewes, which have come up from the washing, of which every one has twins; not one is bereaved among them. Your temples are like a piece of a pomegranate behind your veil. There are sixty queens, eighty concubines, and virgins without number. My dove, my perfect one, is unique. She is her mother’s only daughter. She is the favorite one of her who bore her. The daughters saw her, and called her blessed. The queens and the concubines saw her, and they praised her. Who is she who looks out as the morning, beautiful as the moon, clear as the sun, and awesome as an army with banners?” At 6:5 the Korean Revised Version reads 길르앗산 (Mount Gilead), where WEB reads “Gilead”.
- The nut tree grove, and the Shulammite bidden to return
the text says, “I went down into the nut tree grove, to see the green plants of the valley, to see whether the vine budded, and the pomegranates were in flower. Without realizing it, my desire set me with my royal people’s chariots. Return, return, Shulammite! Return, return, that we may gaze at you. … Why do you desire to gaze at the Shulammite, as at the dance of Mahanaim?” WEB sets a speaker label before the last sentence of 6:13, which is a heading and not the verse’s words; the quotation leaves it out at the mark “…”. The Korean Revised Version numbers WEB’s 6:13 as two verses: 6:13 (돌아오고 돌아오라 술람미 여자야 …) and 6:14 (너희가 어찌하여 마하나임의 춤추는 것을 보는 것처럼 술람미 여자를 보려느냐).
- The beauty of the prince’s daughter, in likenesses
the text says, “How beautiful are your feet in sandals, prince’s daughter! Your rounded thighs are like jewels, the work of the hands of a skillful workman. Your body is like a round goblet, no mixed wine is wanting. Your waist is like a heap of wheat, set about with lilies. Your two breasts are like two fawns, that are twins of a roe. Your neck is like an ivory tower. Your eyes are like the pools in Heshbon by the gate of Bathrabbim. Your nose is like the tower of Lebanon which looks toward Damascus. Your head on you is like Carmel. The hair of your head like purple. The king is held captive in its tresses. How beautiful and how pleasant you are, love, for delights! This, your stature, is like a palm tree, your breasts like its fruit. I said, ‘I will climb up into the palm tree. I will take hold of its fruit.’ Let your breasts be like clusters of the vine, the smell of your breath like apples. Your mouth is like the best wine, that goes down smoothly for my beloved, gliding through the lips of those who are asleep.” The text does not name the king of 7:5. At 7:5 the Korean Revised Version reads 갈멜산 (Mount Carmel), where WEB reads “Carmel”; at 7:8 it reads 네 유방은 포도 송이 같고, where WEB reads “Let your breasts be like clusters of the vine”.
- My beloved bidden to go out into the field
the speaker (“I”) says, “I am my beloved’s. His desire is toward me. Come, my beloved! Let’s go out into the field. Let’s lodge in the villages. Let’s go early up to the vineyards. Let’s see whether the vine has budded, its blossom is open, and the pomegranates are in flower. There I will give you my love. The mandrakes produce fragrance. At our doors are all kinds of precious fruits, new and old, which I have stored up for you, my beloved.”
- The wish “Oh that you were like my brother”
the speaker (“I”) says, “Oh that you were like my brother, who nursed from the breasts of my mother! If I found you outside, I would kiss you; yes, and no one would despise me. I would lead you, bringing you into the house of my mother, who would instruct me. I would have you drink spiced wine, of the juice of my pomegranate. His left hand would be under my head. His right hand would embrace me. I adjure you, daughters of Jerusalem, that you not stir up, nor awaken love, until it so desires.” At 8:2 the Korean Revised Version reads 네게서 교훈을 받았으리라, instruction received from the one spoken to, where WEB has the mother instruct; at 8:3 it reads 너는 왼손으론 내 머리에 베개하고, speaking to that one, where WEB reads “His left hand”; and it ends 8:4 with 나의 사랑하는 자가 원하기 전에는, where WEB reads “love, until it so desires”.
- The words that love is strong as death
the text says, “Who is this who comes up from the wilderness, leaning on her beloved? … Under the apple tree I awakened you. There your mother conceived you. There she was in labor and bore you. Set me as a seal on your heart, as a seal on your arm; for love is strong as death. Jealousy is as cruel as Sheol. Its flashes are flashes of fire, a very flame of the LORD. Many waters can’t quench love, neither can floods drown it. If a man would give all the wealth of his house for love, he would be utterly scorned.” WEB sets a speaker label after the question of 8:5, which is a heading and not the verse’s words; the quotation leaves it out at the mark “…”. The Korean Revised Version asks 여자가 누구인고, naming a woman where WEB reads “Who is this”, and gives the rest of 8:5 in another order (너를 인하여 네 어미가 신고한, 너를 낳은 자가 애쓴 그 곳 사과나무 아래서 내가 너를 깨웠노라).
- The question what to do for the little sister
the speakers (“we”) say, “We have a little sister. She has no breasts. What shall we do for our sister in the day when she is to be spoken for? If she is a wall, we will build on her a turret of silver. If she is a door, we will enclose her with boards of cedar.” At 8:10 the text says, “I am a wall, and my breasts like towers, then I was in his eyes like one who found peace.”
- Solomon’s vineyard at Baal Hamon
the text says, “Solomon had a vineyard at Baal Hamon. He leased out the vineyard to keepers. Each was to bring a thousand shekels of silver for its fruit. My own vineyard is before me. The thousand are for you, Solomon, two hundred for those who tend its fruit.” At 8:11 the Korean Revised Version reads 은 일천, with no word for “shekels”; it opens 8:12 with 솔로몬 너는 일천을 얻겠고 and ends it with 내게 속한 내 포도원은 내 앞에 있구나.
- Words to the one who dwells in the gardens
the text says, “You who dwell in the gardens, with friends in attendance, let me hear your voice! Come away, my beloved! Be like a gazelle or a young stag on the mountains of spices!”
Isaiah
- The opening of the vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem
the heading reads, “The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.” The text goes on, “Hear, heavens, and listen, earth; for the LORD has spoken:”, and the LORD says, “I have nourished and brought up children and they have rebelled against me. The ox knows his owner, and the donkey his master’s crib; but Israel doesn’t know. My people don’t consider.” The text goes on, “Ah sinful nation, a people loaded with iniquity, offspring of evildoers, children who deal corruptly! They have forsaken the LORD. They have despised the Holy One of Israel. They are estranged and backward. Why should you be beaten more, that you revolt more and more? The whole head is sick, and the whole heart faint. From the sole of the foot even to the head there is no soundness in it, but wounds, welts, and open sores. They haven’t been closed, bandaged, or soothed with oil. Your country is desolate. Your cities are burned with fire. Strangers devour your land in your presence and it is desolate, as overthrown by strangers. The daughter of Zion is left like a shelter in a vineyard, like a hut in a field of melons, like a besieged city. Unless the LORD of Armies had left to us a very small remnant, we would have been as Sodom. We would have been like Gomorrah.” 1:4–9 do not name the speaker, and the text does not say who the “us” and the “we” of 1:9 are. The Korean Revised Version closes the LORD’s word at the end of 1:3 with 하셨도다, and names the kings at the opening of 1:1 (유다 왕 웃시야와 요담과 아하스와 히스기야 시대에), where WEB names them at its end.
- The LORD’s word: “Bring no more vain offerings” and “Come now, and let’s reason together”
the text says, “Hear the LORD’s word, you rulers of Sodom! Listen to the law of our God, you people of Gomorrah!” Then the LORD speaks: “What are the multitude of your sacrifices to me?”, says the LORD. “I have had enough of the burnt offerings of rams and the fat of fed animals. I don’t delight in the blood of bulls, or of lambs, or of male goats. When you come to appear before me, who has required this at your hand, to trample my courts? Bring no more vain offerings. Incense is an abomination to me. New moons, Sabbaths, and convocations— I can’t stand evil assemblies. My soul hates your New Moons and your appointed feasts. They are a burden to me. I am weary of bearing them. When you spread out your hands, I will hide my eyes from you. Yes, when you make many prayers, I will not hear. Your hands are full of blood. Wash yourselves. Make yourself clean. Put away the evil of your doings from before my eyes. Cease to do evil. Learn to do well. Seek justice. Relieve the oppressed. Defend the fatherless. Plead for the widow.” He speaks again: “Come now, and let’s reason together,” says the LORD: “Though your sins are as scarlet, they shall be as white as snow. Though they are red like crimson, they shall be as wool. If you are willing and obedient, you will eat the good of the land; but if you refuse and rebel, you will be devoured with the sword; for the LORD’s mouth has spoken it.” 1:10 does not name the one who speaks. The Korean Revised Version opens each of the LORD’s two words with 여호와께서 말씀하시되 (1:11, 1:18) and closes the first at the end of 1:17 with 하셨느니라; WEB sets “says the LORD” after the first question of 1:11 and after “Come now, and let’s reason together” at 1:18.
- The faithful city that has become a prostitute, and the word of the Lord, GOD of Armies, the Mighty One of Israel
the text says, “How the faithful city has become a prostitute! She was full of justice. Righteousness lodged in her, but now there are murderers. Your silver has become dross, your wine mixed with water. Your princes are rebellious and companions of thieves. Everyone loves bribes and follows after rewards. They don’t defend the fatherless, neither does the cause of the widow come to them.” Then the Lord, GOD of Armies, the Mighty One of Israel, says, “Ah, I will get relief from my adversaries, and avenge myself on my enemies. I will turn my hand on you, thoroughly purge away your dross, and will take away all your tin. I will restore your judges as at the first, and your counselors as at the beginning. Afterward you shall be called ‘The city of righteousness, a faithful town.’ Zion shall be redeemed with justice, and her converts with righteousness. But the destruction of transgressors and sinners shall be together, and those who forsake the LORD shall be consumed. For they shall be ashamed of the oaks which you have desired, and you shall be confounded for the gardens that you have chosen. For you shall be as an oak whose leaf fades, and as a garden that has no water. The strong will be like tinder, and his work like a spark. They will both burn together, and no one will quench them.” WEB keeps the words it opens at 1:24 open to the end of 1:31; the Korean Revised Version closes the LORD’s word at the end of 1:26 with 하셨나니 and gives 1:27–31 after it, naming no speaker. At 1:29 WEB reads “For they shall be ashamed of the oaks which you have desired”, where the Korean Revised Version reads 너희가, you, in both clauses.
- What Isaiah the son of Amoz saw: in the latter days the mountain of the LORD’s house shall be established
the heading reads, “This is what Isaiah the son of Amoz saw concerning Judah and Jerusalem.” The text goes on, “It shall happen in the latter days, that the mountain of the LORD’s house shall be established on the top of the mountains, and shall be raised above the hills; and all nations shall flow to it. Many peoples shall go and say, ‘Come, let’s go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths.’ For the law shall go out of Zion, and the LORD’s word from Jerusalem. He will judge between the nations, and will decide concerning many peoples. They shall beat their swords into plowshares, and their spears into pruning hooks. Nation shall not lift up sword against nation, neither shall they learn war any more. House of Jacob, come, and let’s walk in the light of the LORD.” 2:2–5 do not name the speaker. The Korean Revised Version reads 2:1 as 아모스의 아들 이사야가 받은바 유다와 예루살렘에 관한 말씀이라, the word concerning Judah and Jerusalem which Isaiah the son of Amoz received, where WEB reads “what Isaiah the son of Amoz saw”.
- The word that there will be a day of the LORD of Armies for all that is proud and arrogant
the text says, “For you have forsaken your people, the house of Jacob, because they are filled from the east, with those who practice divination like the Philistines, and they clasp hands with the children of foreigners. Their land is full of silver and gold, neither is there any end of their treasures. Their land also is full of horses, neither is there any end of their chariots. Their land also is full of idols. They worship the work of their own hands, that which their own fingers have made. Man is brought low, and mankind is humbled; therefore don’t forgive them. Enter into the rock, and hide in the dust, from before the terror of the LORD, and from the glory of his majesty. The lofty looks of man will be brought low, the arrogance of men will be bowed down, and the LORD alone will be exalted in that day. For there will be a day of the LORD of Armies for all that is proud and arrogant, and for all that is lifted up, and it shall be brought low— for all the cedars of Lebanon, that are high and lifted up, for all the oaks of Bashan, for all the high mountains, for all the hills that are lifted up, for every lofty tower, for every fortified wall, for all the ships of Tarshish, and for all pleasant imagery. The loftiness of man shall be bowed down, and the arrogance of men shall be brought low; and the LORD alone shall be exalted in that day. The idols shall utterly pass away. Men shall go into the caves of the rocks, and into the holes of the earth, from before the terror of the LORD, and from the glory of his majesty, when he arises to shake the earth mightily. In that day, men shall cast away their idols of silver and their idols of gold, which have been made for themselves to worship, to the moles and to the bats, to go into the caverns of the rocks, and into the clefts of the ragged rocks, from before the terror of the LORD, and from the glory of his majesty, when he arises to shake the earth mightily. Stop trusting in man, whose breath is in his nostrils; for of what account is he?” These verses do not name the speaker. The Korean Revised Version names 주, the Lord, at 2:6 (주께서 주의 백성 야곱 족속을 버리셨음은), where WEB reads “For you have forsaken your people”.
- The word that the Lord, GOD of Armies, takes away from Jerusalem and from Judah supply and support
the text says, “For, behold, the Lord, GOD of Armies, takes away from Jerusalem and from Judah supply and support, the whole supply of bread, and the whole supply of water; the mighty man, the man of war, the judge, the prophet, the diviner, the elder, the captain of fifty, the honorable man, the counselor, the skilled craftsman, and the clever enchanter. I will give boys to be their princes, and children shall rule over them. The people will be oppressed, everyone by another, and everyone by his neighbor. The child will behave himself proudly against the old man, and the wicked against the honorable. Indeed a man shall take hold of his brother in the house of his father, saying, ‘You have clothing, you be our ruler, and let this ruin be under your hand.’ In that day he will cry out, saying, ‘I will not be a healer; for in my house is neither bread nor clothing. You shall not make me ruler of the people.’ For Jerusalem is ruined, and Judah is fallen; because their tongue and their doings are against the LORD, to provoke the eyes of his glory. The look of their faces testify against them. They parade their sin like Sodom. They don’t hide it. Woe to their soul! For they have brought disaster upon themselves. Tell the righteous that it will be well with them, for they will eat the fruit of their deeds. Woe to the wicked! Disaster is upon them, for the deeds of their hands will be paid back to them. As for my people, children are their oppressors, and women rule over them. My people, those who lead you cause you to err, and destroy the way of your paths. The LORD stands up to contend, and stands to judge the peoples. The LORD will enter into judgment with the elders of his people and their leaders: ‘It is you who have eaten up the vineyard. The plunder of the poor is in your houses. What do you mean that you crush my people, and grind the face of the poor?’ says the Lord, GOD of Armies.” The Korean Revised Version gives 3:4 in the third person (그가 또 아이들로 그들의 방백을 삼으시며), where WEB reads “I will give boys to be their princes”.
- The LORD’s word that the daughters of Zion are arrogant
the text says, “Moreover the LORD said, ‘Because the daughters of Zion are arrogant, and walk with outstretched necks and flirting eyes, walking daintily as they go, jingling ornaments on their feet; therefore the Lord brings sores on the crown of the head of the women of Zion, and the LORD will make their scalps bald.’” and goes on, “In that day the Lord will take away the beauty of their anklets, the headbands, the crescent necklaces, the earrings, the bracelets, the veils, the headdresses, the ankle chains, the sashes, the perfume containers, the charms, the signet rings, the nose rings, the fine robes, the capes, the cloaks, the purses, the hand mirrors, the fine linen garments, the tiaras, and the shawls. It shall happen that instead of sweet spices, there shall be rottenness; instead of a belt, a rope; instead of well set hair, baldness; instead of a robe, a wearing of sackcloth; and branding instead of beauty. Your men shall fall by the sword, and your mighty in the war. Her gates shall lament and mourn. She shall be desolate and sit on the ground.” The Korean Revised Version closes the LORD’s word at the end of 3:16 with 하시도다 and gives 3:17 after it (그러므로 주께서 …); it reads 시온의 딸들, the daughters of Zion, at 3:17, where WEB reads “the women of Zion”, and names 시온, Zion, at 3:26, where WEB reads “She”.
- The word that in that day the LORD’s branch will be beautiful and glorious
the text says, “Seven women shall take hold of one man in that day, saying, ‘We will eat our own bread, and wear our own clothing. Just let us be called by your name. Take away our reproach.’ In that day, the LORD’s branch will be beautiful and glorious, and the fruit of the land will be the beauty and glory of the survivors of Israel. It will happen that he who is left in Zion and he who remains in Jerusalem shall be called holy, even everyone who is written among the living in Jerusalem, when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from within it, by the spirit of justice and by the spirit of burning. The LORD will create over the whole habitation of Mount Zion and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night, for over all the glory will be a canopy. There will be a pavilion for a shade in the daytime from the heat, and for a refuge and for a shelter from storm and from rain.” These verses do not name the speaker, and the text does not say what “the LORD’s branch” is. At 4:5 the Korean Revised Version has the LORD cover all the glory with a canopy (그 모든 영광 위에 천막을 덮으실 것이며), where WEB reads “for over all the glory will be a canopy”.
- The speaker’s song about his beloved’s vineyard
the speaker (“I”) sings, “Let me sing for my well beloved a song of my beloved about his vineyard. My beloved had a vineyard on a very fruitful hill. He dug it up, gathered out its stones, planted it with the choicest vine, built a tower in the middle of it, and also cut out a wine press in it. He looked for it to yield grapes, but it yielded wild grapes.” WEB then opens a quotation: “Now, inhabitants of Jerusalem and men of Judah, please judge between me and my vineyard. What could have been done more to my vineyard, that I have not done in it? Why, when I looked for it to yield grapes, did it yield wild grapes? Now I will tell you what I will do to my vineyard. I will take away its hedge, and it will be eaten up. I will break down its wall, and it will be trampled down. I will lay it a wasteland. It won’t be pruned or hoed, but it will grow briers and thorns. I will also command the clouds that they rain no rain on it.” The text goes on, “For the vineyard of the LORD of Armies is the house of Israel, and the men of Judah his pleasant plant. He looked for justice, but behold, oppression, for righteousness, but behold, a cry of distress.” Neither edition names the “me” of 5:3–6, and the Korean Revised Version closes those words at the end of 5:6 with 하셨으니.
- The words “Woe to those” and the nations from far away that will come speedily
the text says, “Woe to those who join house to house, who lay field to field, until there is no room, and you are made to dwell alone in the middle of the land!” The LORD of Armies says in the ears of the speaker (“I”), “Surely many houses will be desolate, even great and beautiful, unoccupied. For ten acres of vineyard shall yield one bath, and a homer of seed shall yield an ephah.” The text goes on, “Woe to those who rise up early in the morning, that they may follow strong drink, who stay late into the night, until wine inflames them! The harp, lyre, tambourine, and flute, with wine, are at their feasts; but they don’t respect the work of the LORD, neither have they considered the operation of his hands. Therefore my people go into captivity for lack of knowledge. Their honorable men are famished, and their multitudes are parched with thirst. Therefore Sheol has enlarged its desire, and opened its mouth without measure; and their glory, their multitude, their pomp, and he who rejoices among them, descend into it. So man is brought low, mankind is humbled, and the eyes of the arrogant ones are humbled; but the LORD of Armies is exalted in justice, and God the Holy One is sanctified in righteousness. Then the lambs will graze as in their pasture, and strangers will eat the ruins of the rich. Woe to those who draw iniquity with cords of falsehood, and wickedness as with cart rope, who say, ‘Let him make haste, let him hasten his work, that we may see it; let the counsel of the Holy One of Israel draw near and come, that we may know it!’ Woe to those who call evil good, and good evil; who put darkness for light, and light for darkness; who put bitter for sweet, and sweet for bitter! Woe to those who are wise in their own eyes, and prudent in their own sight! Woe to those who are mighty to drink wine, and champions at mixing strong drink; who acquit the guilty for a bribe, but deny justice for the innocent! Therefore as the tongue of fire devours the stubble, and as the dry grass sinks down in the flame, so their root shall be as rottenness, and their blossom shall go up as dust, because they have rejected the law of the LORD of Armies, and despised the word of the Holy One of Israel. Therefore the LORD’s anger burns against his people, and he has stretched out his hand against them and has struck them. The mountains tremble, and their dead bodies are as refuse in the middle of the streets. For all this, his anger is not turned away, but his hand is still stretched out. He will lift up a banner to the nations from far away, and he will whistle for them from the end of the earth. Behold, they will come speedily and swiftly. No one shall be weary nor stumble among them; no one shall slumber nor sleep, neither shall the belt of their waist be untied, nor the strap of their sandals be broken, whose arrows are sharp, and all their bows bent. Their horses’ hoofs will be like flint, and their wheels like a whirlwind. Their roaring will be like a lioness. They will roar like young lions. Yes, they shall roar, and seize their prey and carry it off, and there will be no one to deliver. They will roar against them in that day like the roaring of the sea. If one looks to the land, behold, darkness and distress. The light is darkened in its clouds.” WEB opens 5:9 with “In my ears, the LORD of Armies says:”. The Korean Revised Version speaks of those who join house to house as 그들, them, at the end of 5:8 (이 땅 가운데서 홀로 거하려 하는 그들은 화 있을찐저), where WEB reads “you are made to dwell alone in the middle of the land”.
- The Lord on a throne, high and lifted up, and the seraphim, whom the speaker sees
the speaker (“I”) says, “In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lifted up; and his train filled the temple. Above him stood the seraphim. Each one had six wings. With two he covered his face. With two he covered his feet. With two he flew. One called to another, and said, ‘Holy, holy, holy, is the LORD of Armies! The whole earth is full of his glory!’ The foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke.” The speaker goes on, “Then I said, ‘Woe is me! For I am undone, because I am a man of unclean lips and I live among a people of unclean lips, for my eyes have seen the King, the LORD of Armies!’ Then one of the seraphim flew to me, having a live coal in his hand, which he had taken with the tongs from off the altar. He touched my mouth with it, and said, ‘Behold, this has touched your lips; and your iniquity is taken away, and your sin forgiven.’ I heard the Lord’s voice, saying, ‘Whom shall I send, and who will go for us?’ Then I said, ‘Here I am. Send me!’ He said, ‘Go, and tell this people, “You hear indeed, but don’t understand. You see indeed, but don’t perceive.” Make the heart of this people fat. Make their ears heavy, and shut their eyes; lest they see with their eyes, hear with their ears, understand with their heart, and turn again, and be healed.’ Then I said, ‘Lord, how long?’ He answered, ‘Until cities are waste without inhabitant, houses without man, the land becomes utterly waste, and the LORD has removed men far away, and the forsaken places are many within the land. If there is a tenth left in it, that also will in turn be consumed, as a terebinth, and as an oak whose stump remains when they are cut down, so the holy seed is its stump.’” At 6:9 the Korean Revised Version names the LORD as the one who speaks (여호와께서 가라사대), where WEB reads “He said”. At 6:2 it reads 스랍들은 모셔 섰는데, the seraphim stood in attendance, where WEB reads “Above him stood the seraphim”; and at 6:3 the seraphim’s words address the LORD of Armies (거룩하다 거룩하다 거룩하다 만군의 여호와여 그 영광이 온 땅에 충만하도다), where WEB reads “Holy, holy, holy, is the LORD of Armies! The whole earth is full of his glory!”
- Rezin king of Syria and Pekah king of Israel go up to Jerusalem to war against it, and cannot prevail
in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, Rezin the king of Syria and Pekah the son of Remaliah, king of Israel, went up to Jerusalem to war against it, but could not prevail against it. David’s house was told, “Syria is allied with Ephraim.” WEB goes on, “His heart trembled, and the heart of his people, as the trees of the forest tremble with the wind.” At 7:1 the Korean Revised Version reads 웃시야의 손자요 요담의 아들인 유다 왕 아하스, Ahaz king of Judah, the grandson of Uzziah and the son of Jotham; at 7:2 it says that someone (혹이) told David’s house, and reads 왕의 마음, the king’s heart, where WEB reads “His heart”.
- The LORD’s word to Isaiah to go out with Shearjashub his son to meet Ahaz
the LORD said to Isaiah, “Go out now to meet Ahaz, you, and Shearjashub your son, at the end of the conduit of the upper pool, on the highway of the fuller’s field. Tell him, ‘Be careful, and keep calm. Don’t be afraid, neither let your heart be faint because of these two tails of smoking torches, for the fierce anger of Rezin and Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have plotted evil against you, saying, “Let’s go up against Judah, and tear it apart, and let’s divide it among ourselves, and set up a king within it, even the son of Tabeel.” This is what the Lord GOD says: “It shall not stand, neither shall it happen.” For the head of Syria is Damascus, and the head of Damascus is Rezin. Within sixty-five years Ephraim shall be broken in pieces, so that it shall not be a people. The head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If you will not believe, surely you shall not be established.’” The Korean Revised Version file carries the same text at 7:8 and at 7:9, one sentence that names Samaria and the son of Remaliah before the sixty-five years (… 에브라임의 머리는 사마리아요 사마리아의 머리는 르말리야의 아들이라도 육십 오년 내에 에브라임이 패하여 다시는 나라를 이루지 못하리라 …) and closes with 하셨다 할찌니라; this summary quotes WEB’s two verses. At 7:4 the Korean Revised Version reads 아람 왕 르신과 르말리야의 아들이 심히 노할찌라도, though Rezin king of Syria and the son of Remaliah be very angry, and at 7:5 아람과 에브라임 왕과 르말리야의 아들, Syria and the king of Ephraim and the son of Remaliah.
- The LORD’s word to Ahaz to ask a sign, and Ahaz’s answer
the LORD spoke again to Ahaz, saying, “Ask a sign of the LORD your God; ask it either in the depth, or in the height above.” But Ahaz said, “I won’t ask. I won’t tempt the LORD.” WEB goes on, “He said, ‘Listen now, house of David. Is it not enough for you to try the patience of men, that you will try the patience of my God also? Therefore the Lord himself will give you a sign. Behold, the virgin will conceive, and bear a son, and shall call his name Immanuel. He shall eat butter and honey when he knows to refuse the evil and choose the good. For before the child knows to refuse the evil and choose the good, the land whose two kings you abhor shall be forsaken. The LORD will bring on you, on your people, and on your father’s house days that have not come, from the day that Ephraim departed from Judah, even the king of Assyria.’” At 7:13 the Korean Revised Version names the one who speaks (이사야가 가로되), where WEB reads “He said”. At 7:14 it gives the naming no subject (그 이름을 임마누엘이라 하리라), where WEB reads “and shall call his name Immanuel”; and at 7:17 it reads 곧 앗수르 왕의 오는 날이니라, the day of the coming of the king of Assyria, where WEB reads “even the king of Assyria”.
- The word about that day: the fly, the bee, and the razor hired beyond the River
the text says, “It will happen in that day that the LORD will whistle for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria. They shall come, and shall all rest in the desolate valleys, in the clefts of the rocks, on all thorn hedges, and on all pastures. In that day the Lord will shave with a razor that is hired in the parts beyond the River, even with the king of Assyria, the head and the hair of the feet; and it shall also consume the beard. It shall happen in that day that a man shall keep alive a young cow, and two sheep. It shall happen, that because of the abundance of milk which they shall give he shall eat butter, for everyone will eat butter and honey that is left within the land. It will happen in that day that every place where there were a thousand vines worth a thousand silver shekels, will be for briers and thorns. People will go there with arrows and with bow, because all the land will be briers and thorns. All the hills that were cultivated with the hoe, you shall not come there for fear of briers and thorns; but it shall be for the sending out of oxen, and for sheep to tread on.” These eight verses carry no formula naming who speaks; WEB closes a quotation at the end of 7:25. The Korean Revised Version reads at 7:18 부르시리니, will call, where WEB reads “will whistle for”; and at 7:20 it reads 네 백성의 머리털과 발털, naming the people (백성) whose hair of the head and of the feet is shaved, where WEB reads “the head and the hair of the feet”.
- The LORD’s word to write Maher Shalal Hash Baz on a large tablet
the LORD said to the speaker (“I”), “Take a large tablet, and write on it with a man’s pen, ‘For Maher Shalal Hash Baz’; and I will take for myself faithful witnesses to testify: Uriah the priest, and Zechariah the son of Jeberechiah.” The speaker says, “I went to the prophetess, and she conceived, and bore a son.” Then the LORD said to the speaker, “Call his name ‘Maher Shalal Hash Baz.’ For before the child knows how to say, ‘My father’ and ‘My mother,’ the riches of Damascus and the plunder of Samaria will be carried away by the king of Assyria.” At 8:3 the Korean Revised Version reads 내가 내 아내와 동침하매, naming the speaker’s wife (내 아내), where WEB reads “I went to the prophetess”. It closes the LORD’s words at 8:2 with 하시더니; at 8:1 it has the name written 통용 문자로, in common letters, with no word for “For”; and at 8:4 it has the riches carried away 앗수르 왕 앞에, before the king of Assyria.
- The LORD’s word that this people has refused the waters of Shiloah
the LORD spoke to the speaker (“I”) yet again, saying, “Because this people has refused the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; now therefore, behold, the Lord brings upon them the mighty flood waters of the River: the king of Assyria and all his glory. It will come up over all its channels, and go over all its banks. It will sweep onward into Judah. It will overflow and pass through. It will reach even to the neck. The stretching out of its wings will fill the width of your land, O Immanuel. Make an uproar, you peoples, and be broken in pieces! Listen, all you from far countries: dress for battle, and be shattered! Dress for battle, and be shattered! Take counsel together, and it will be brought to nothing; speak the word, and it will not stand, for God is with us.” The Korean Revised Version closes the LORD’s words at the end of 8:8 (네 땅에 편만하리라 하셨느니라) and gives 8:9–10 after them with no formula naming who speaks; at 8:7 it has the Lord speak in the first person (주 내가 … 그들 위에 덮을 것이라), where WEB reads “the Lord brings upon them”.
- The LORD’s word not to call a conspiracy all that this people call a conspiracy
the speaker (“I”) says, “For the LORD spoke this to me with a strong hand, and instructed me not to walk in the way of this people, saying,” and the LORD says, “Don’t call a conspiracy all that this people call a conspiracy. Don’t fear their threats or be terrorized. The LORD of Armies is who you must respect as holy. He is the one you must fear. He is the one you must dread. He will be a sanctuary, but for both houses of Israel, he will be a stumbling stone and a rock that makes them fall. For the people of Jerusalem, he will be a trap and a snare. Many will stumble over it, fall, be broken, be snared, and be captured.” At 8:11 the Korean Revised Version reads 여호와께서 강한 손으로 내게 알게 하시며, the LORD made the speaker know with a strong hand; and at 8:12 it reads 이 백성이 맹약한 자가 있다 말하여도 너희는 그 모든 말을 따라 맹약한 자가 있다 하지 말며, though this people say there are those who have made a league, do not say so after all their words.
- The word to wrap up the covenant, and the speaker’s words that he will wait for the LORD
the text says, “Wrap up the covenant. Seal the law among my disciples.” 8:16 carries no formula naming who speaks. The speaker (“I”) says, “I will wait for the LORD, who hides his face from the house of Jacob, and I will look for him. Behold, I and the children whom the LORD has given me are for signs and for wonders in Israel from the LORD of Armies, who dwells in Mount Zion.” The text goes on, “When they tell you, ‘Consult with those who have familiar spirits and with the wizards, who chirp and who mutter,’ shouldn’t a people consult with their God? Should they consult the dead on behalf of the living? Turn to the law and to the covenant! If they don’t speak according to this word, surely there is no morning for them. They will pass through it, very distressed and hungry. It will happen that when they are hungry, they will worry, and curse their king and their God. They will turn their faces upward, then look to the earth and see distress, darkness, and the gloom of anguish. They will be driven into thick darkness.” The Korean Revised Version reads 증거의 말씀, the word of testimony, at 8:16 and 8:20, where WEB reads “the covenant”; at 8:18 it reads 징조와 예표가 되었나니, have become signs and wonders; and at 8:19 it gives the answer as words to be said, ending with 하라 (say).
- The word about the land of Zebulun and the land of Naphtali, a great light, and the name of a child
the text says, “But there shall be no more gloom for her who was in anguish. In the former time, he brought into contempt the land of Zebulun and the land of Naphtali; but in the latter time he has made it glorious, by the way of the sea, beyond the Jordan, Galilee of the nations. The people who walked in darkness have seen a great light. The light has shined on those who lived in the land of the shadow of death. You have multiplied the nation. You have increased their joy. They rejoice before you according to the joy in harvest, as men rejoice when they divide the plunder. For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, you have broken as in the day of Midian. For all the armor of the armed man in the noisy battle, and the garments rolled in blood, will be for burning, fuel for the fire. For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there shall be no end, on David’s throne, and on his kingdom, to establish it, and to uphold it with justice and with righteousness from that time on, even forever. The zeal of the LORD of Armies will perform this.” These seven verses carry no formula naming who speaks. At 9:1 the Korean Revised Version names the LORD (옛적에는 여호와께서 스불론 땅과 납달리 땅으로 멸시를 당케 하셨더니), where WEB reads “he”, has him make glorious 해변 길과 요단 저편 이방의 갈릴리, the way of the sea and Galilee of the nations beyond the Jordan, and reads 흑암이 없으리로다, there shall be no darkness, where WEB reads “there shall be no more gloom”. At 9:3 it speaks of 주, the Lord, and 주의 앞에서, before the Lord, where WEB reads “You” and “before you”; and at 9:6 it reads 기묘자라, 모사라, where WEB reads “Wonderful Counselor”.
- The word about the pride of Ephraim and the inhabitants of Samaria
the text says, “The Lord sent a word into Jacob, and it falls on Israel. All the people will know, including Ephraim and the inhabitants of Samaria, who say in pride and in arrogance of heart, ‘The bricks have fallen, but we will build with cut stone. The sycamore fig trees have been cut down, but we will put cedars in their place.’ Therefore the LORD will set up on high against him the adversaries of Rezin, and will stir up his enemies, The Syrians in front, and the Philistines behind; and they will devour Israel with open mouth. For all this, his anger is not turned away, but his hand is stretched out still. Yet the people have not turned to him who struck them, neither have they sought the LORD of Armies. Therefore the LORD will cut off from Israel head and tail, palm branch and reed, in one day. The elder and the honorable man is the head, and the prophet who teaches lies is the tail. For those who lead this people lead them astray; and those who are led by them are destroyed. Therefore the Lord will not rejoice over their young men, neither will he have compassion on their fatherless and widows; for everyone is profane and an evildoer, and every mouth speaks folly. For all this his anger is not turned away, but his hand is stretched out still. For wickedness burns like a fire. It devours the briers and thorns; yes, it kindles in the thickets of the forest, and they roll upward in a column of smoke. Through the LORD of Armies’ wrath, the land is burned up; and the people are the fuel for the fire. No one spares his brother. One will devour on the right hand, and be hungry; and he will eat on the left hand, and they will not be satisfied. Everyone will eat the flesh of his own arm: Manasseh eating Ephraim and Ephraim eating Manasseh, and they together will be against Judah. For all this his anger is not turned away, but his hand is stretched out still.” These fourteen verses carry no formula naming who speaks. At 9:12, 9:17 and 9:21 the Korean Revised Version names the LORD (여호와의 노가 쉬지 아니하며), where WEB reads “his anger is not turned away”. At 9:11 it reads 르신의 대적을 일으켜 그를 치게 하시며, where WEB reads “will set up on high against him the adversaries of Rezin”; at 9:17 it gives first that this people is profane, does evil and speaks folly (이 백성이 각기 설만하며 악을 행하며 입으로 망령되이 말하니), and then that the Lord will not rejoice over their young men; and at 9:19 it puts the burning of the land in the future (이 땅이 소화되리니).
- The woe to those who decree unrighteous decrees
the text says, “Woe to those who decree unrighteous decrees, and to the writers who write oppressive decrees to deprive the needy of justice, and to rob the poor among my people of their rights, that widows may be their plunder, and that they may make the fatherless their prey! What will you do in the day of visitation, and in the desolation which will come from afar? To whom will you flee for help? Where will you leave your wealth? They will only bow down under the prisoners, and will fall under the slain. For all this his anger is not turned away, but his hand is stretched out still.” These four verses carry no formula naming who speaks. The Korean Revised Version gives the woe at the end of 10:2 (… 고아의 것을 약탈하는 자는 화 있을진저), where WEB opens 10:1 with “Woe to those”; at 10:3 it reads 너희에게 벌하시는 날, a day of punishing, where WEB reads “the day of visitation”; and at 10:4 it names the LORD (여호와의 노가 쉬지 아니하며), where WEB reads “his anger is not turned away”.
- The word to the Assyrian, the rod of my anger
the text says, “Alas Assyrian, the rod of my anger, the staff in whose hand is my indignation! I will send him against a profane nation, and against the people who anger me I will give him a command to take the plunder and to take the prey, and to tread them down like the mire of the streets. However, he doesn’t mean so, neither does his heart think so; but it is in his heart to destroy, and to cut off not a few nations. For he says, ‘Aren’t all of my princes kings? Isn’t Calno like Carchemish? Isn’t Hamath like Arpad? Isn’t Samaria like Damascus?’ As my hand has found the kingdoms of the idols, whose engraved images exceeded those of Jerusalem and of Samaria, shall I not, as I have done to Samaria and her idols, so do to Jerusalem and her idols? Therefore it will happen that when the Lord has performed his whole work on Mount Zion and on Jerusalem, I will punish the fruit of the willful proud heart of the king of Assyria, and the insolence of his arrogant looks. For he has said, ‘By the strength of my hand I have done it, and by my wisdom, for I have understanding. I have removed the boundaries of the peoples, and have robbed their treasures. Like a valiant man I have brought down their rulers. My hand has found the riches of the peoples like a nest, and like one gathers eggs that are abandoned, I have gathered all the earth. There was no one who moved their wing, or that opened their mouth, or chirped.’ Should an ax brag against him who chops with it? Should a saw exalt itself above him who saws with it? As if a rod should lift those who lift it up, or as if a staff should lift up someone who is not wood. Therefore the Lord, GOD of Armies, will send among his fat ones leanness; and under his glory a burning will be kindled like the burning of fire. The light of Israel will be for a fire, and his Holy One for a flame; and it will burn and devour his thorns and his briers in one day. He will consume the glory of his forest and of his fruitful field, both soul and body. It will be as when a standard bearer faints. The remnant of the trees of his forest shall be few, so that a child could write their number.” These fifteen verses carry no formula naming who speaks. WEB closes at the end of 10:9 the words it opens at 10:8 (“For he says”) and sets 10:10–11 inside no marks of their own; the Korean Revised Version closes the words it opens at 10:8 (이르기를) with 하도다 at the end of 10:11. At 10:12 the Korean Revised Version has the Lord speak in the first person (주 내가 나의 일을 시온산과 예루살렘에 다 행한 후에), where WEB reads “when the Lord has performed his whole work on Mount Zion and on Jerusalem”; and at 10:18 it reads 병인이 점점 쇠약하여 감 같을 것이라, as a sick man wastes away, where WEB reads “It will be as when a standard bearer faints”.
- The word that a remnant will return, and the word not to be afraid of the Assyrian
the text says, “It will come to pass in that day that the remnant of Israel, and those who have escaped from the house of Jacob will no more again lean on him who struck them, but shall lean on the LORD, the Holy One of Israel, in truth. A remnant will return, even the remnant of Jacob, to the mighty God. For though your people, Israel, are like the sand of the sea, only a remnant of them will return. A destruction is determined, overflowing with righteousness. For the Lord, GOD of Armies, will make a full end, and that determined, throughout all the earth.” The Lord, GOD of Armies, says, “My people who dwell in Zion, don’t be afraid of the Assyrian, though he strike you with the rod, and lift up his staff against you, as Egypt did. For yet a very little while, and the indignation against you will be accomplished, and my anger will be directed to his destruction.” The text goes on, “The LORD of Armies will stir up a scourge against him, as in the slaughter of Midian at the rock of Oreb. His rod will be over the sea, and he will lift it up like he did against Egypt. It will happen in that day that his burden will depart from off your shoulder, and his yoke from off your neck, and the yoke shall be destroyed because of the anointing oil.” The Korean Revised Version closes the words of 10:24–25 with 하시도다. At 10:25 it reads 노를 옮겨 그들을 멸하리라, with 그들을, them, as the ones destroyed, where WEB reads “my anger will be directed to his destruction”; at 10:26 it reads 미디안 사람을 쳐 죽이신 것, the striking down of the Midianites, where WEB reads “the slaughter of Midian”; and at 10:27 it reads 기름진 까닭에, because of fatness, where WEB reads “because of the anointing oil”.
- The word about the march from Aiath to Nob
the text says, “He has come to Aiath. He has passed through Migron. At Michmash he stores his baggage. They have gone over the pass. They have taken up their lodging at Geba. Ramah trembles. Gibeah of Saul has fled. Cry aloud with your voice, daughter of Gallim! Listen, Laishah! You poor Anathoth! Madmenah is a fugitive. The inhabitants of Gebim flee for safety. This very day he will halt at Nob. He shakes his hand at the mountain of the daughter of Zion, the hill of Jerusalem.” These five verses carry no formula naming who speaks. At 10:28 the Korean Revised Version names the one who comes (앗수르 왕이 아얏에 이르러, the king of Assyria has come to Aiath), where WEB reads “He”. At 10:29 it names no new subject, going on from 10:28 (… 머무르고 영을 넘어 게바에서 유숙하매), where WEB reads “They”, and reads 사울의 기브아 사람은 도망하도다, the people of Gibeah of Saul flee; and at 10:31 it reads 맛메나 사람은 피난하며, the people of Madmenah flee.
- The word that the Lord will lop the boughs, and that Lebanon will fall
the text says, “Behold, the Lord, GOD of Armies, will lop the boughs with terror. The tall will be cut down, and the lofty will be brought low. He will cut down the thickets of the forest with iron, and Lebanon will fall by the Mighty One.” These two verses carry no formula naming who speaks. The Korean Revised Version has no word for “Behold” at 10:33, and at 10:34 reads 레바논이 권능 있는 자에게 작벌을 당하리라, Lebanon will be felled by one who has power.
- The word about a shoot from the stock of Jesse
the text says, “A shoot will come out of the stock of Jesse, and a branch out of his roots will bear fruit. The LORD’s Spirit will rest on him: the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD. His delight will be in the fear of the LORD. He will not judge by the sight of his eyes, neither decide by the hearing of his ears; but he will judge the poor with righteousness, and decide with equity for the humble of the earth. He will strike the earth with the rod of his mouth; and with the breath of his lips he will kill the wicked. Righteousness will be the belt around his waist, and faithfulness the belt around his waist. The wolf will live with the lamb, and the leopard will lie down with the young goat, the calf, the young lion, and the fattened calf together; and a little child will lead them. The cow and the bear will graze. Their young ones will lie down together. The lion will eat straw like the ox. The nursing child will play near a cobra’s hole, and the weaned child will put his hand on the viper’s den. They will not hurt nor destroy in all my holy mountain; for the earth will be full of the knowledge of the LORD, as the waters cover the sea.” These nine verses carry no formula naming who speaks. The Korean Revised Version opens 11:6 with 그 때에, at that time, and at 11:5 reads 성실로 몸의 띠를 삼으리라, faithfulness the belt of his body, where WEB reads “faithfulness the belt around his waist”.
- The word that in that day the Lord will recover the remnant of his people
the text says, “It will happen in that day that the nations will seek the root of Jesse, who stands as a banner of the peoples; and his resting place will be glorious. It will happen in that day that the Lord will set his hand again the second time to recover the remnant that is left of his people from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the islands of the sea. He will set up a banner for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim will depart, and those who persecute Judah will be cut off. Ephraim won’t envy Judah, and Judah won’t persecute Ephraim. They will fly down on the shoulders of the Philistines on the west. Together they will plunder the children of the east. They will extend their power over Edom and Moab, and the children of Ammon will obey them. The LORD will utterly destroy the tongue of the Egyptian sea; and with his scorching wind he will wave his hand over the River, and will split it into seven streams, and cause men to march over in sandals. There will be a highway for the remnant that is left of his people from Assyria, like there was for Israel in the day that he came up out of the land of Egypt.” These seven verses carry no formula naming who speaks. At 11:10 the Korean Revised Version reads 이새의 뿌리에서 한 싹이 나서 만민의 기호로 설 것이요 열방이 그에게로 돌아오리니, with a shoot (한 싹) that comes out of the root of Jesse and stands as a banner of the peoples, and with the nations returning (돌아오리니), where WEB reads “the nations will seek the root of Jesse, who stands as a banner of the peoples”. At 11:11 it reads 다시 손을 펴사, will stretch out his hand again, with no word for “the second time”; and at 11:15 it names the river 유브라데 하수, the river Euphrates, where WEB reads “the River”.
- The words of thanks for that day: “Give thanks to the LORD!”
the text says, “In that day you will say, ‘I will give thanks to you, the LORD; for though you were angry with me, your anger has turned away and you comfort me. Behold, God is my salvation. I will trust, and will not be afraid; for the LORD, the LORD, is my strength and song; and he has become my salvation.’ Therefore with joy you will draw water out of the wells of salvation. In that day you will say, ‘Give thanks to the LORD! Call on his name! Declare his doings among the peoples! Proclaim that his name is exalted! Sing to the LORD, for he has done excellent things! Let this be known in all the earth! Cry aloud and shout, you inhabitant of Zion, for the Holy One of Israel is great among you!’” These six verses carry no formula naming who speaks. The Korean Revised Version closes the words of 12:1 there (내가 주께 감사하겠나이다 할 것이니라) and gives 12:2 after them, where WEB keeps 12:2 inside the quotation it opens at 12:1; at 12:4 it addresses more than one (너희가 또 말하기를), where WEB reads “In that day you will say”.
- The opening of the burden of Babylon, which Isaiah the son of Amoz saw
the heading reads, “The burden of Babylon, which Isaiah the son of Amoz saw.” The text goes on, “Set up a banner on the bare mountain! Lift up your voice to them! Wave your hand, that they may go into the gates of the nobles. I have commanded my consecrated ones; yes, I have called my mighty men for my anger, even my proudly exulting ones. The noise of a multitude is in the mountains, as of a great people; the noise of an uproar of the kingdoms of the nations gathered together! The LORD of Armies is mustering the army for the battle. They come from a far country, from the uttermost part of heaven, even the LORD, and the weapons of his indignation, to destroy the whole land.” No verse of 13:2–5 says that the LORD speaks, and the text does not name the “I” of 13:3. The Korean Revised Version calls the heading 받은 경고, the burden Isaiah received, where WEB reads “which Isaiah … saw”.
- The word to wail, for the LORD’s day is at hand
the text says, “Wail, for the LORD’s day is at hand! It will come as destruction from the Almighty. Therefore all hands will be feeble, and everyone’s heart will melt. They will be dismayed. Pangs and sorrows will seize them. They will be in pain like a woman in labor. They will look in amazement one at another. Their faces will be faces of flame. Behold, the day of the LORD comes, cruel, with wrath and fierce anger; to make the land a desolation, and to destroy its sinners out of it. For the stars of the sky and its constellations will not give their light. The sun will be darkened in its going out, and the moon will not cause its light to shine. I will punish the world for their evil, and the wicked for their iniquity. I will cause the arrogance of the proud to cease, and will humble the arrogance of the terrible. I will make people more rare than fine gold, even a person than the pure gold of Ophir. Therefore I will make the heavens tremble, and the earth will be shaken out of its place in the LORD of Armies’ wrath, and in the day of his fierce anger. It will happen that like a hunted gazelle and like sheep that no one gathers, they will each turn to their own people, and will each flee to their own land. Everyone who is found will be thrust through. Everyone who is captured will fall by the sword. Their infants also will be dashed in pieces before their eyes. Their houses will be ransacked, and their wives raped.” No verse here says that the LORD speaks. At 13:13 the Korean Revised Version speaks in the first person, 나 만군의 여호와가 분하여 맹렬히 노하는 날에 (in the day that I, the LORD of Armies, am angry and fiercely wrathful), where WEB speaks of “the LORD of Armies’ wrath” in the third person.
- The word that “I will stir up the Medes” and that Babylon will be like Sodom and Gomorrah
the text says, “Behold, I will stir up the Medes against them, who will not value silver, and as for gold, they will not delight in it. Their bows will dash the young men in pieces; and they shall have no pity on the fruit of the womb. Their eyes will not spare children. Babylon, the glory of kingdoms, the beauty of the Chaldeans’ pride, will be like when God overthrew Sodom and Gomorrah. It will never be inhabited, neither will it be lived in from generation to generation. The Arabian will not pitch a tent there, neither will shepherds make their flocks lie down there. But wild animals of the desert will lie there, and their houses will be full of jackals. Ostriches will dwell there, and wild goats will frolic there. Hyenas will cry in their fortresses, and jackals in the pleasant palaces. Her time is near to come, and her days will not be prolonged.” The text does not name the “I” of 13:17. The Korean Revised Version names the Medes again at 13:18 (메대 사람이 활로 청년을 쏘아 죽이며), where WEB reads “Their bows”, and reads 그의 때 at 13:22, where WEB reads “Her time”.
- The word that the LORD will have compassion on Jacob and will yet choose Israel
the text says, “For the LORD will have compassion on Jacob, and will yet choose Israel, and set them in their own land. The foreigner will join himself with them, and they will unite with the house of Jacob. The peoples will take them, and bring them to their place. The house of Israel will possess them in the LORD’s land for servants and for handmaids. They will take as captives those whose captives they were; and they shall rule over their oppressors.”
- The parable to be taken up against the king of Babylon
the text says, “It will happen in the day that the LORD will give you rest from your sorrow, from your trouble, and from the hard service in which you were made to serve, that you will take up this parable against the king of Babylon, and say, ‘How the oppressor has ceased! The golden city has ceased!’ The LORD has broken the staff of the wicked, the scepter of the rulers, who struck the peoples in wrath with a continual stroke, who ruled the nations in anger, with a persecution that no one restrained. The whole earth is at rest, and is quiet. They break out in song. Yes, the cypress trees rejoice with you, with the cedars of Lebanon, saying, ‘Since you are humbled, no lumberjack has come up against us.’ Sheol from beneath has moved for you to meet you at your coming. It stirs up the departed spirits for you, even all the rulers of the earth. It has raised up from their thrones all the kings of the nations. They all will answer and ask you, ‘Have you also become as weak as we are? Have you become like us?’ Your pomp is brought down to Sheol, with the sound of your stringed instruments. Maggots are spread out under you, and worms cover you.” WEB closes the words of the parable at the end of 14:4 and gives 14:5–11 outside them; the Korean Revised Version, which calls it 이 노래 (this song) at 14:4, does not close it at the end of 14:11. At 14:4 it reads 강포한 성 where WEB reads “The golden city”, and at 14:9 그것이 세상에서의 모든 영웅을 너로 인하여 동하게 하며 where WEB reads “It stirs up the departed spirits for you, even all the rulers of the earth”.
- The word about the shining one, son of the dawn, and the LORD’s word: “I will sweep it with the broom of destruction”
the text says, “How you have fallen from heaven, shining one, son of the dawn! How you are cut down to the ground, who laid the nations low! You said in your heart, ‘I will ascend into heaven! I will exalt my throne above the stars of God! I will sit on the mountain of assembly, in the far north! I will ascend above the heights of the clouds! I will make myself like the Most High!’ Yet you shall be brought down to Sheol, to the depths of the pit. Those who see you will stare at you. They will ponder you, saying, ‘Is this the man who made the earth to tremble, who shook kingdoms, who made the world like a wilderness, and overthrew its cities, who didn’t release his prisoners to their home?’ All the kings of the nations sleep in glory, everyone in his own house. But you are cast away from your tomb like an abominable branch, clothed with the slain who are thrust through with the sword, who go down to the stones of the pit; like a dead body trodden under foot. You will not join them in burial, because you have destroyed your land. You have killed your people. The offspring of evildoers will not be named forever. Prepare for slaughter of his children because of the iniquity of their fathers, that they not rise up and possess the earth, and fill the surface of the world with cities.” The LORD’s words follow: “I will rise up against them,” says the LORD of Armies, “and cut off from Babylon name and remnant, and son and son’s son,” says the LORD. “I will also make it a possession for the porcupine, and pools of water. I will sweep it with the broom of destruction,” says the LORD of Armies. The Korean Revised Version reads at 14:12 너 아침의 아들 계명성이여 where WEB reads “shining one, son of the dawn”; it closes 14:20 with 할찌니라, and gives first the land destroyed and the people killed and then the burial withheld (네가 자기 땅을 망케 하였고 자기 백성을 죽였으므로 그들과 일반으로 안장함을 얻지 못하나니); at 14:21 it reads 그 자손 where WEB reads “his children”; and it opens the LORD’s words at 14:22 with 만군의 여호와께서 말씀하시되.
- The oath of the LORD of Armies: “I will break the Assyrian in my land”
the LORD of Armies has sworn, saying, “Surely, as I have thought, so shall it happen; and as I have purposed, so shall it stand: that I will break the Assyrian in my land, and tread him under foot on my mountains. Then his yoke will leave them, and his burden leave their shoulders. This is the plan that is determined for the whole earth. This is the hand that is stretched out over all the nations. For the LORD of Armies has planned, and who can stop it? His hand is stretched out, and who can turn it back?” The Korean Revised Version closes the oath at the end of 14:26 (편 손이라 하셨나니) and gives 14:27 after it, outside the oath: 만군의 여호와께서 경영하셨은즉 누가 능히 그것을 폐하며 그 손을 펴셨은즉 누가 능히 그것을 돌이키랴. At 14:25 it names Israel (그의 멍에가 이스라엘에게서 떠나고), where WEB reads “his yoke will leave them”.
- The burden of the year that King Ahaz died: the word to Philistia not to rejoice
the heading reads, “This burden was in the year that King Ahaz died.” The text goes on, “Don’t rejoice, O Philistia, all of you, because the rod that struck you is broken; for out of the serpent’s root an adder will emerge, and his fruit will be a fiery flying serpent. The firstborn of the poor will eat, and the needy will lie down in safety; and I will kill your root with famine, and your remnant will be killed. Howl, gate! Cry, city! You are melted away, Philistia, all of you; for smoke comes out of the north, and there is no straggler in his ranks. What will they answer the messengers of the nation? That the LORD has founded Zion, and in her the afflicted of his people will take refuge.” The heading names no prophet, and the text does not name the “I” of 14:30. The Korean Revised Version calls it 받은 경고, the burden received, and at 14:32 gives the question no subject (그 나라 사신들에게 어떻게 대답하겠느냐), where WEB reads “What will they answer”.
- The opening of the burden of Moab
the heading reads, “The burden of Moab.” The text goes on, “For in a night, Ar of Moab is laid waste, and brought to nothing. For in a night Kir of Moab is laid waste, and brought to nothing. They have gone up to Bayith, and to Dibon, to the high places, to weep. Moab wails over Nebo and over Medeba. Baldness is on all of their heads. Every beard is cut off. In their streets, they clothe themselves in sackcloth. In their streets and on their housetops, everyone wails, weeping abundantly. Heshbon cries out with Elealeh. Their voice is heard even to Jahaz. Therefore the armed men of Moab cry aloud. Their souls tremble within them. My heart cries out for Moab! Her nobles flee to Zoar, to Eglath Shelishiyah; for they go up by the ascent of Luhith with weeping; for on the way to Horonaim, they raise up a cry of destruction. For the waters of Nimrim will be desolate; for the grass has withered away, the tender grass fails, there is no green thing. Therefore they will carry away the abundance they have gotten, and that which they have stored up, over the brook of the willows. For the cry has gone around the borders of Moab, its wailing to Eglaim, and its wailing to Beer Elim. For the waters of Dimon are full of blood; for I will bring yet more on Dimon, a lion on those of Moab who escape, and on the remnant of the land.” The heading names no prophet, and the text does not name the speaker of “My heart” (15:5) or the “I” of 15:9. The Korean Revised Version reads 모압 알 and 모압 길 at 15:1 and puts their laying waste in the future (망하여 황폐할 것이며), where WEB reads “is laid waste, and brought to nothing”.
- The word to send the lambs from Selah to the mountain of the daughter of Zion
the text says, “Send the lambs for the ruler of the land from Selah to the wilderness, to the mountain of the daughter of Zion. For it will be that as wandering birds, as a scattered nest, so will the daughters of Moab be at the fords of the Arnon. Give counsel! Execute justice! Make your shade like the night in the middle of the noonday! Hide the outcasts! Don’t betray the fugitive! Let my outcasts dwell with you! As for Moab, be a hiding place for him from the face of the destroyer. For the extortionist is brought to nothing. Destruction ceases. The oppressors are consumed out of the land. A throne will be established in loving kindness. One will sit on it in truth, in the tent of David, judging, seeking justice, and swift to do righteousness.” The text does not name the ruler of the land (16:1), the one who says “my outcasts” (16:4), or the one who will sit on the throne (16:5). The Korean Revised Version writes the place of 16:1 셀라, where WEB reads “Selah”; at 16:4 it calls to Moab (너 모압은 멸절하는 자 앞에서 그 피할 곳이 되라), and at 16:5 it sets the throne in the tent of David (다윗의 장막에 왕위는 인자함으로 굳게 설 것이요), where WEB sets “in the tent of David” with the one who sits on it.
- The word about the pride of Moab and the vine of Sibmah
the text says, “We have heard of the pride of Moab, that he is very proud; even of his arrogance, his pride, and his wrath. His boastings are nothing. Therefore Moab will wail for Moab. Everyone will wail. You will mourn for the raisin cakes of Kir Hareseth, utterly stricken. For the fields of Heshbon languish with the vine of Sibmah. The lords of the nations have broken down its choice branches, which reached even to Jazer, which wandered into the wilderness. Its shoots were spread abroad. They passed over the sea. Therefore I will weep with the weeping of Jazer for the vine of Sibmah. I will water you with my tears, Heshbon, and Elealeh: for on your summer fruits and on your harvest the battle shout has fallen. Gladness is taken away, and joy out of the fruitful field; and in the vineyards there will be no singing, neither joyful noise. Nobody will tread out wine in the presses. I have made the shouting stop. Therefore my heart sounds like a harp for Moab, and my inward parts for Kir Heres. It will happen that when Moab presents himself, when he wearies himself on the high place, and comes to his sanctuary to pray, that he will not prevail.” The text does not name the “we” of 16:6 or the “I” of 16:9–11. The Korean Revised Version reads 그들이 슬퍼하며 at 16:7, where WEB reads “You will mourn”; it writes 길하레셋 at 16:11 as at 16:7, where WEB reads “Kir Heres”; at 16:8 it tells first of the branches that reached Jazer and then that the lords of the nations broke them (전에는 그 가지가 야셀에 미쳐 … 이제 열국 주권자들이 그 좋은 가지를 꺾었도다); and at 16:12 it reads 모압 사람 where WEB reads “Moab”.
- The LORD’s word that within three years the glory of Moab shall be brought into contempt
the text says, “This is the word that the LORD spoke concerning Moab in time past. But now the LORD has spoken, saying,” and the LORD says, “Within three years, as a worker bound by contract would count them, the glory of Moab shall be brought into contempt, with all his great multitude; and the remnant will be very small and feeble.” The Korean Revised Version closes the word with 하시도다, and at 16:14 reads 품군의 정한 해와 같이 삼년내에 where WEB reads “Within three years, as a worker bound by contract would count them”.
- The burden of Damascus: the word of the LORD of Armies that Damascus will be a ruinous heap
the heading reads, “The burden of Damascus.” Then: “Behold, Damascus is taken away from being a city, and it will be a ruinous heap. The cities of Aroer are forsaken. They will be for flocks, which shall lie down, and no one shall make them afraid. The fortress shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria. They will be as the glory of the children of Israel,” says the LORD of Armies. The heading names no prophet. The Korean Revised Version puts 17:1 in the future (장차 성읍 모양을 이루지 못하고), where WEB reads “is taken away from being a city”, and reads 아람의 남은 백성 at 17:3, where WEB reads “the remnant of Syria”.
- The LORD’s word that in that day the glory of Jacob will be made thin
“It will happen in that day that the glory of Jacob will be made thin, and the fatness of his flesh will become lean. It will be like when the harvester gathers the wheat, and his arm reaps the grain. Yes, it will be like when one gleans grain in the valley of Rephaim. Yet gleanings will be left there, like the shaking of an olive tree, two or three olives in the top of the uppermost bough, four or five in the outermost branches of a fruitful tree,” says the LORD, the God of Israel. The text goes on, “In that day, people will look to their Maker, and their eyes will have respect for the Holy One of Israel. They will not look to the altars, the work of their hands; neither shall they respect that which their fingers have made, either the Asherah poles or the incense altars. In that day, their strong cities will be like the forsaken places in the woods and on the mountain top, which were forsaken from before the children of Israel; and it will be a desolation. For you have forgotten the God of your salvation, and have not remembered the rock of your strength. Therefore you plant pleasant plants, and set out foreign seedlings. In the day of your planting, you hedge it in. In the morning, you make your seed blossom, but the harvest flees away in the day of grief and of desperate sorrow.” No verse of 17:7–11 says that the LORD speaks. The Korean Revised Version reads 태양상 at 17:8, where WEB reads “the incense altars”.
- The word about the uproar of many peoples
the text says, “Ah, the uproar of many peoples who roar like the roaring of the seas; and the rushing of nations that rush like the rushing of mighty waters! The nations will rush like the rushing of many waters, but he will rebuke them, and they will flee far off, and will be chased like the chaff of the mountains before the wind, and like the whirling dust before the storm. At evening, behold, terror! Before the morning, they are no more. This is the portion of those who plunder us, and the lot of those who rob us.” WEB does not name the one who rebukes at 17:13 (“he will rebuke them”), where the Korean Revised Version names the Lord (주께서 그들을 꾸짖으시리니). The text does not name the “us” of 17:14.
- The word about the land beyond the rivers of Ethiopia
the text says, “Ah, the land of the rustling of wings, which is beyond the rivers of Ethiopia; that sends ambassadors by the sea, even in vessels of papyrus on the waters, saying, ‘Go, you swift messengers, to a nation tall and smooth, to a people awesome from their beginning onward, a nation that measures out and treads down, whose land the rivers divide!’ All you inhabitants of the world, and you dwellers on the earth, when a banner is lifted up on the mountains, look! When the trumpet is blown, listen!” At 18:4 the text says, “For the LORD said to me,” and the LORD says to the speaker (“I”), “I will be still, and I will see in my dwelling place, like clear heat in sunshine, like a cloud of dew in the heat of harvest.” The text goes on, “For before the harvest, when the blossom is over, and the flower becomes a ripening grape, he will cut off the sprigs with pruning hooks, and he will cut down and take away the spreading branches. They will be left together for the ravenous birds of the mountains, and for the animals of the earth. The ravenous birds will eat them in the summer, and all the animals of the earth will eat them in the winter. In that time, a present will be brought to the LORD of Armies from a people tall and smooth, even from a people awesome from their beginning onward, a nation that measures out and treads down, whose land the rivers divide, to the place of the name of the LORD of Armies, Mount Zion.” The text does not name the one the LORD speaks to at 18:4. The Korean Revised Version keeps 18:5–6 inside the LORD’s words, in his first person (내가 낫으로 그 연한 가지를 베며), and closes them at the end of 18:6 (과동하리라 하셨음이니라), where WEB closes the LORD’s words at the end of 18:4 and reads “he will cut off the sprigs” at 18:5.
- The burden of Egypt: the word that the LORD comes to Egypt riding on a swift cloud
the heading reads, “The burden of Egypt.” Then: “Behold, the LORD rides on a swift cloud, and comes to Egypt. The idols of Egypt will tremble at his presence; and the heart of Egypt will melt within it. I will stir up the Egyptians against the Egyptians, and they will fight everyone against his brother, and everyone against his neighbor; city against city, and kingdom against kingdom. The spirit of the Egyptians will fail within them. I will destroy their counsel. They will seek the idols, the charmers, those who have familiar spirits, and the wizards. I will give over the Egyptians into the hand of a cruel lord. A fierce king will rule over them,” says the Lord, GOD of Armies. The text goes on, “The waters will fail from the sea, and the river will be wasted and become dry. The rivers will become foul. The streams of Egypt will be diminished and dried up. The reeds and flags will wither away. The meadows by the Nile, by the brink of the Nile, and all the sown fields of the Nile, will become dry, be driven away, and be no more. The fishermen will lament, and all those who fish in the Nile will mourn, and those who spread nets on the waters will languish. Moreover those who work in combed flax, and those who weave white cloth, will be confounded. The pillars will be broken in pieces. All those who work for hire will be grieved in soul. The princes of Zoan are utterly foolish. The counsel of the wisest counselors of Pharaoh has become stupid. How do you say to Pharaoh, ‘I am the son of the wise, the son of ancient kings’? Where then are your wise men? Let them tell you now; and let them know what the LORD of Armies has purposed concerning Egypt. The princes of Zoan have become fools. The princes of Memphis are deceived. They have caused Egypt to go astray, those who are the cornerstone of her tribes. The LORD has mixed a spirit of perverseness in the middle of her; and they have caused Egypt to go astray in all of its works, like a drunken man staggers in his vomit. Neither shall there be any work for Egypt, which head or tail, palm branch or rush, may do.” The heading names no prophet. The Korean Revised Version speaks of the LORD in the third person at 19:2–4 (그가 애굽인을 격동하사; 그 도모는 그의 파하신바가 되리니; 그가 애굽인을 잔인한 군주의 손에 붙이시리니), where WEB reads “I will stir up”, “I will destroy” and “I will give over”; it names Egypt at 19:10 (애굽의 기둥이), where WEB reads “The pillars”, and reads 놉 at 19:13, where WEB reads “Memphis”.
- The word that in that day there will be an altar to the LORD in the land of Egypt, and Israel a blessing with Egypt and Assyria
the text says, “In that day the Egyptians will be like women. They will tremble and fear because of the shaking of the LORD of Armies’s hand, which he shakes over them. The land of Judah will become a terror to Egypt. Everyone to whom mention is made of it will be afraid, because of the plans of the LORD of Armies, which he determines against it. In that day, there will be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of Armies. One will be called ‘The city of destruction.’ In that day, there will be an altar to the LORD in the middle of the land of Egypt, and a pillar to the LORD at its border. It will be for a sign and for a witness to the LORD of Armies in the land of Egypt; for they will cry to the LORD because of oppressors, and he will send them a savior and a defender, and he will deliver them. The LORD will be known to Egypt, and the Egyptians will know the LORD in that day. Yes, they will worship with sacrifice and offering, and will vow a vow to the LORD, and will perform it. The LORD will strike Egypt, striking and healing. They will return to the LORD, and he will be entreated by them, and will heal them. In that day there will be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians will worship with the Assyrians. In that day, Israel will be the third with Egypt and with Assyria, a blessing within the earth; because the LORD of Armies has blessed them, saying, ‘Blessed be Egypt my people, Assyria the work of my hands, and Israel my inheritance.’” Neither edition names the savior and defender of 19:20. The Korean Revised Version puts the blessing of 19:25 in the future (만군의 여호와께서 복을 주어 가라사대 … 복이 있을찌어다 하실 것임이니라), where WEB reads “because the LORD of Armies has blessed them, saying”, and at 19:17 gives the LORD’s purpose before the trembling (만군의 여호와께서 애굽에 대하여 정하신 모략을 인함이라 그 소문을 듣는 자마다 떨리라).
- Isaiah walked naked and barefoot, in the year Ashdod was taken
in the year that Tartan came to Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it, at that time the LORD spoke by Isaiah the son of Amoz, saying, “Go, and loosen the sackcloth from off your waist, and take your sandals from off your feet.” The text goes on, “He did so, walking naked and barefoot.” The LORD said, “As my servant Isaiah has walked naked and barefoot three years for a sign and a wonder concerning Egypt and concerning Ethiopia, so the king of Assyria will lead away the captives of Egypt and the exiles of Ethiopia, young and old, naked and barefoot, and with buttocks uncovered, to the shame of Egypt. They will be dismayed and confounded, because of Ethiopia their expectation, and of Egypt their glory. The inhabitants of this coast land will say in that day, ‘Behold, this is our expectation, where we fled for help to be delivered from the king of Assyria. And we, how will we escape?’” The Korean Revised Version gives the commander no name at 20:1: Sargon the king of Assyria sent 군대장관, the commander of the army, to Ashdod (앗수르 왕 사르곤이 군대장관을 아스돗으로 보내매), where WEB names Tartan. At 20:2 it has the LORD speak to Isaiah (아모스의 아들 이사야에게 일러 가라사대), where WEB reads “by Isaiah”. It ends a sentence at the close of 20:3 (되게 되었느니라) and opens 20:4 with 이와 같이, where WEB gives 20:3–4 as one sentence, “As my servant Isaiah has walked … so the king of Assyria will lead away …”.
- The burden of the wilderness of the sea, and the grievous vision declared to the speaker
the heading reads, “The burden of the wilderness of the sea.” The text goes on, “As whirlwinds in the South sweep through, it comes from the wilderness, from an awesome land.” The speaker (“I”) says, “A grievous vision is declared to me. The treacherous man deals treacherously, and the destroyer destroys. Go up, Elam; attack! I have stopped all of Media’s sighing. Therefore my thighs are filled with anguish. Pains have seized me, like the pains of a woman in labor. I am in so much pain that I can’t hear. I am so dismayed that I can’t see. My heart flutters. Horror has frightened me. The twilight that I desired has been turned into trembling for me. They prepare the table. They set the watch. They eat. They drink. Rise up, you princes, oil the shield! For the Lord said to me, ‘Go, set a watchman. Let him declare what he sees. When he sees a troop, horsemen in pairs, a troop of donkeys, a troop of camels, he shall listen diligently with great attentiveness.’ He cried like a lion: ‘Lord, I stand continually on the watchtower in the daytime, and every night I stay at my post. Behold, here comes a troop of men, horsemen in pairs.’ He answered, ‘Fallen, fallen is Babylon; and all the engraved images of her gods are broken to the ground. You are my threshing, and the grain of my floor!’ That which I have heard from the LORD of Armies, the God of Israel, I have declared to you.” Neither edition names who answers at 21:9. The Korean Revised Version names 적병, the enemy troops, at 21:1 (적병이 광야에서, 두려운 땅에서 남방 회리바람 같이 몰려 왔도다), where WEB reads “it comes”. At 21:2 it has the Lord speak (주께서 가라사대) and reads 엘람이여 올라가고 메대여 에워싸라 그의 모든 탄식을 내가 그치게 하였노라, calling on Media to besiege, where WEB reads “Go up, Elam; attack! I have stopped all of Media’s sighing.” At 21:8 it names the watchman (파숫군이 사자 같이 부르짖기를), where WEB reads “He cried like a lion”; and it closes the answer at 21:9 with 하시도다, before 21:10 (너 나의 타작한 것이여 나의 마당의 곡식이여), where WEB closes the answer after “the grain of my floor!”
- The burden of Dumah, and the call out of Seir to the watchman
the heading reads, “The burden of Dumah.” The speaker (“I”) says, “One calls to me out of Seir, ‘Watchman, what of the night? Watchman, what of the night?’” The text goes on, “The watchman said, ‘The morning comes, and also the night. If you will inquire, inquire. Come back again.’”
- The burden on Arabia, and the Lord’s word that the glory of Kedar will fail
the heading reads, “The burden on Arabia.” The text goes on, “You will lodge in the thickets in Arabia, you caravans of Dedanites. They brought water to him who was thirsty. The inhabitants of the land of Tema met the fugitives with their bread. For they fled away from the swords, from the drawn sword, from the bent bow, and from the heat of battle.” The speaker (“I”) says, “For the Lord said to me, ‘Within a year, as a worker bound by contract would count it, all the glory of Kedar will fail, and the residue of the number of the archers, the mighty men of the children of Kedar, will be few; for the LORD, the God of Israel, has spoken it.’” The Korean Revised Version gives 21:14 as a call to the inhabitants of the land of Tema (데마 땅의 거민들아 물을 가져다가 목마른 자에게 주고 떡을 가지고 도피하는 자를 영접하라), where WEB tells it as done. It closes the Lord’s words at 21:17 with 하시니라 and then reads 이스라엘의 하나님 여호와의 말씀이니라, where WEB keeps “for the LORD, the God of Israel, has spoken it” inside the quotation.
- The burden of the valley of vision, and the word of the LORD of Armies revealed in the ears of the speaker
the heading reads, “The burden of the valley of vision.” The text goes on, “What ails you now, that you have all gone up to the housetops? You that are full of shouting, a tumultuous city, a joyous town, your slain are not slain with the sword, neither are they dead in battle. All your rulers fled away together. They were bound by the archers. All who were found by you were bound together. They fled far away.” The speaker (“I”) says, “Therefore I said, ‘Look away from me. I will weep bitterly. Don’t labor to comfort me for the destruction of the daughter of my people. For it is a day of confusion, and of treading down, and of perplexity from the Lord, GOD of Armies, in the valley of vision, a breaking down of the walls, and a crying to the mountains.’” The text goes on, “Elam carried his quiver, with chariots of men and horsemen; and Kir uncovered the shield. Your choicest valleys were full of chariots, and the horsemen set themselves in array at the gate. He took away the covering of Judah; and you looked in that day to the armor in the house of the forest. You saw the breaches of David’s city, that they were many; and you gathered together the waters of the lower pool. You counted the houses of Jerusalem, and you broke down the houses to fortify the wall. You also made a reservoir between the two walls for the water of the old pool. But you didn’t look to him who had done this, neither did you have respect for him who planned it long ago. In that day, the Lord, GOD of Armies, called to weeping, to mourning, to baldness, and to dressing in sackcloth; and behold, there is joy and gladness, killing cattle and killing sheep, eating meat and drinking wine: ‘Let’s eat and drink, for tomorrow we will die.’” The speaker says, “The LORD of Armies revealed himself in my ears, ‘Surely this iniquity will not be forgiven you until you die,’ says the Lord, GOD of Armies.” Neither edition names the “He” of 22:8. The Korean Revised Version reads at 22:3 활을 버리고 결박을 당하였고, threw away the bow and were bound, where WEB reads “They were bound by the archers”; and at 22:6 it names 엘람 사람 and 기르 사람, the men of Elam and the men of Kir, where WEB reads “Elam” and “Kir”. It sets no quotation marks, and opens the speaker’s words at 22:4 (이러므로 내가 말하노니) with no word where they end, where WEB closes them at the end of 22:5.
- The word of the Lord, GOD of Armies, to go to Shebna, who is over the house
the Lord, GOD of Armies says, “Go, get yourself to this treasurer, even to Shebna, who is over the house, and say, ‘What are you doing here? Who has you here, that you have dug out a tomb here?’ Cutting himself out a tomb on high, chiseling a habitation for himself in the rock!” The text goes on, “Behold, the LORD will overcome you and hurl you away violently. Yes, he will grasp you firmly. He will surely wind you around and around, and throw you like a ball into a large country. There you will die, and there the chariots of your glory will be, you disgrace of your lord’s house. I will thrust you from your office. You will be pulled down from your station.” WEB closes the Lord’s words at the end of 22:16, speaks of the LORD in the third person at 22:17–18, and gives 22:19 in the first person (“I will thrust you”). The Korean Revised Version reads 그 국고를 맡고 궁을 차지한 셉나 at 22:15, where WEB reads “this treasurer, even to Shebna, who is over the house”; has the LORD speak in the first person at 22:17 (나 여호와가 너를 단단히 속박하고); and ends 22:19 with 낮추고, without closing the sentence.
- The word about Eliakim the son of Hilkiah and the key of David’s house
the text says, “It will happen in that day that I will call my servant Eliakim the son of Hilkiah, and I will clothe him with your robe, and strengthen him with your belt. I will commit your government into his hand; and he will be a father to the inhabitants of Jerusalem, and to the house of Judah. I will lay the key of David’s house on his shoulder. He will open, and no one will shut. He will shut, and no one will open. I will fasten him like a nail in a sure place. He will be for a throne of glory to his father’s house. They will hang on him all the glory of his father’s house, the offspring and the issue, every small vessel, from the cups even to all the pitchers.” Then: “In that day,” says the LORD of Armies, “the nail that was fastened in a sure place will give way. It will be cut down and fall. The burden that was on it will be cut off, for the LORD has spoken it.” Verses 22:20–24 do not name the “I” or the “you”. WEB sets 22:20–24 inside no quotation marks; the Korean Revised Version closes 22:25 with 하셨다 하라 나 여호와의 말이니라.
- The burden of Tyre, and the words to the ships of Tarshish
the heading reads, “The burden of Tyre.” The text goes on, “Howl, you ships of Tarshish! For it is laid waste, so that there is no house, no entering in. From the land of Kittim it is revealed to them. Be still, you inhabitants of the coast, you whom the merchants of Sidon that pass over the sea have replenished. On great waters, the seed of the Shihor, the harvest of the Nile, was her revenue. She was the market of nations. Be ashamed, Sidon; for the sea has spoken, the stronghold of the sea, saying, ‘I have not travailed, nor given birth, neither have I nourished young men, nor brought up virgins.’ When the report comes to Egypt, they will be in anguish at the report of Tyre. Pass over to Tarshish! Wail, you inhabitants of the coast! Is this your joyous city, whose antiquity is of ancient days, whose feet carried her far away to travel? Who has planned this against Tyre, the giver of crowns, whose merchants are princes, whose traders are the honorable of the earth? The LORD of Armies has planned it, to stain the pride of all glory, to bring into contempt all the honorable of the earth. Pass through your land like the Nile, daughter of Tarshish. There is no restraint any more. He has stretched out his hand over the sea. He has shaken the kingdoms. The LORD has ordered the destruction of Canaan’s strongholds. He said, ‘You shall rejoice no more, you oppressed virgin daughter of Sidon. Arise, pass over to Kittim. Even there you will have no rest.’ Behold, the land of the Chaldeans. This people didn’t exist. The Assyrians founded it for those who dwell in the wilderness. They set up their towers. They overthrew its palaces. They made it a ruin. Howl, you ships of Tarshish, for your stronghold is laid waste!” The Korean Revised Version names Tyre at 23:1 (두로가 황무하여), where WEB reads “it is laid waste”, and reads at 23:3 시홀의 곡식 곧 나일의 추수, joined with 곧, where WEB reads “the seed of the Shihor, the harvest of the Nile”. It names the LORD twice at 23:11 (여호와께서 바다 위에 손을 펴사 열방을 흔드시며 여호와께서 가나안에 대하여 명을 내려), where WEB reads “He has stretched out his hand over the sea” and then “The LORD has ordered”; and at 23:13 it reads 그 백성이 없어졌나니 곧 앗수르 사람이 들짐승의 거하는 곳이 되게 하였으되, where WEB reads “This people didn’t exist. The Assyrians founded it for those who dwell in the wilderness.”
- The word that Tyre will be forgotten seventy years
the text says, “It will come to pass in that day that Tyre will be forgotten seventy years, according to the days of one king. After the end of seventy years it will be to Tyre like in the song of the prostitute. Take a harp; go about the city, you prostitute that has been forgotten. Make sweet melody. Sing many songs, that you may be remembered. It will happen after the end of seventy years that the LORD will visit Tyre. She will return to her wages, and will play the prostitute with all the kingdoms of the world on the surface of the earth. Her merchandise and her wages will be holiness to the LORD. It will not be treasured nor laid up; for her merchandise will be for those who dwell before the LORD, to eat sufficiently, and for durable clothing.” The Korean Revised Version reads at 23:15 그 날부터 두로가 한 왕의 년한 같이 칠십년을 잊어버림이 되었다가, where WEB reads “in that day that Tyre will be forgotten seventy years, according to the days of one king”, and it closes 23:16 with 하였느니라.
- The word that the LORD makes the earth empty and waste
the text says, “Behold, the LORD makes the earth empty, makes it waste, turns it upside down, and scatters its inhabitants. It will be as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the creditor, so with the debtor; as with the taker of interest, so with the giver of interest. The earth will be utterly emptied and utterly laid waste; for the LORD has spoken this word. The earth mourns and fades away. The world languishes and fades away. The lofty people of the earth languish. The earth also is polluted under its inhabitants, because they have transgressed the laws, violated the statutes, and broken the everlasting covenant. Therefore the curse has devoured the earth, and those who dwell therein are found guilty. Therefore the inhabitants of the earth are burned, and few men are left. The new wine mourns. The vine languishes. All the merry-hearted sigh. The mirth of tambourines ceases. The sound of those who rejoice ends. The joy of the harp ceases. They will not drink wine with a song. Strong drink will be bitter to those who drink it. The confused city is broken down. Every house is shut up, that no man may come in. There is a crying in the streets because of the wine. All joy is darkened. The mirth of the land is gone. The city is left in desolation, and the gate is struck with destruction. For it will be so within the earth among the peoples, as the shaking of an olive tree, as the gleanings when the vintage is done.” The Korean Revised Version gives 24:1 without “Behold” and in the future (그 거민을 흩으시리니), and reads 약탈을 당한 성읍 at 24:10, where WEB reads “The confused city”.
- The word that the LORD of Armies will reign on Mount Zion and in Jerusalem
the text says, “These shall lift up their voice. They will shout for the majesty of the LORD. They cry aloud from the sea. Therefore glorify the LORD in the east, even the name of the LORD, the God of Israel, in the islands of the sea! From the uttermost part of the earth have we heard songs. Glory to the righteous!” The speaker (“I”) says, “But I said, ‘I pine away! I pine away! woe is me!’” The text goes on, “The treacherous have dealt treacherously. Yes, the treacherous have dealt very treacherously. Fear, the pit, and the snare are on you who inhabit the earth. It will happen that he who flees from the noise of the fear will fall into the pit; and he who comes up out of the middle of the pit will be taken in the snare; for the windows on high are opened, and the foundations of the earth tremble. The earth is utterly broken. The earth is torn apart. The earth is shaken violently. The earth will stagger like a drunken man, and will sway back and forth like a hammock. Its disobedience will be heavy on it, and it will fall and not rise again. It will happen in that day that the LORD will punish the army of the high ones on high, and the kings of the earth on the earth. They will be gathered together, as prisoners are gathered in the pit, and will be shut up in the prison; and after many days they will be visited. Then the moon will be confounded, and the sun ashamed; for the LORD of Armies will reign on Mount Zion and in Jerusalem; and glory will be before his elders.” The Korean Revised Version gives 24:15 as what will be (너희가 동방에서 여호와를 영화롭게 하며 바다 모든 섬에서 이스라엘 하나님 여호와의 이름을 영화롭게 할 것이라), where WEB reads a command. It closes the speaker’s words at 24:16 with 하였도다, after 궤휼자가 궤휼을 행하도다 궤휼자가 심히 궤휼을 행하도다, where WEB closes them after “woe is me!”; and at 24:23 it reads 그 장로들 앞에서 영광을 나타내실 것임이니라, where WEB reads “and glory will be before his elders”.
- The speaker’s words that open, “The LORD, you are my God”
the speaker (“I”) says, “The LORD, you are my God. I will exalt you! I will praise your name, for you have done wonderful things, things planned long ago, in complete faithfulness and truth. For you have made a city into a heap, a fortified city into a ruin, a palace of strangers to be no city. It will never be built. Therefore a strong people will glorify you. A city of awesome nations will fear you. For you have been a stronghold to the poor, a stronghold to the needy in his distress, a refuge from the storm, a shade from the heat, when the blast of the dreaded ones is like a storm against the wall. As the heat in a dry place you will bring down the noise of strangers; as the heat by the shade of a cloud, the song of the dreaded ones will be brought low.” The Korean Revised Version reads at 25:2 영영히 건설되지 못하게 하셨으므로, where WEB reads “It will never be built”, and at 25:3 포학한 나라들의 성읍이, where WEB reads “A city of awesome nations”.
- The word that the LORD of Armies will make all peoples a feast in this mountain
the text says, “In this mountain, the LORD of Armies will make all peoples a feast of choice meat, a feast of choice wines, of choice meat full of marrow, of well refined choice wines. He will destroy in this mountain the surface of the covering that covers all peoples, and the veil that is spread over all nations. He has swallowed up death forever! The Lord GOD will wipe away tears from off all faces. He will take the reproach of his people away from off all the earth, for the LORD has spoken it. It shall be said in that day, ‘Behold, this is our God! We have waited for him, and he will save us! This is the LORD! We have waited for him. We will be glad and rejoice in his salvation!’ For the LORD’s hand will rest in this mountain. Moab will be trodden down in his place, even like straw is trodden down in the water of the dunghill. He will spread out his hands in the middle of it, like one who swims spreads out hands to swim, but his pride will be humbled together with the craft of his hands. He has brought the high fortress of your walls down, laid low, and brought to the ground, even to the dust.” Neither edition names the “He” of 25:11. The Korean Revised Version gives 25:8 and 25:12 in the future (사망을 영원히 멸하실 것이라; 진토에 미치게 하시리라), where WEB reads “He has swallowed up death forever!” and “He has brought the high fortress of your walls down”; and at 25:11 it reads 여호와께서 그 교만과 그 손의 교활을 누르실 것이라, naming the LORD, where WEB reads “his pride will be humbled together with the craft of his hands”.
- The song to be sung in the land of Judah in that day
the text says, “In that day, this song will be sung in the land of Judah: ‘We have a strong city. God appoints salvation for walls and bulwarks. Open the gates, that the righteous nation may enter: the one which keeps faith. You will keep whoever’s mind is steadfast in perfect peace, because he trusts in you. Trust in the LORD forever; for in the LORD, the LORD, is an everlasting Rock. For he has brought down those who dwell on high, the lofty city. He lays it low. He lays it low even to the ground. He brings it even to the dust. The foot shall tread it down, even the feet of the poor and the steps of the needy.’ The way of the just is uprightness. You who are upright make the path of the righteous level. Yes, in the way of your judgments, LORD, we have waited for you. Your name and your renown are the desire of our soul. With my soul I have desired you in the night. Yes, with my spirit within me I will seek you earnestly; for when your judgments are on the earth, the inhabitants of the world learn righteousness. Let favor be shown to the wicked, yet he will not learn righteousness. In the land of uprightness he will deal wrongfully, and will not see the LORD’s majesty. LORD, your hand is lifted up, yet they don’t see; but they will see your zeal for the people and be disappointed. Yes, fire will consume your adversaries. LORD, you will ordain peace for us, for you have also done all our work for us. LORD our God, other lords besides you have had dominion over us, but we will only acknowledge your name. The dead shall not live. The departed spirits shall not rise. Therefore you have visited and destroyed them, and caused all memory of them to perish. You have increased the nation, O LORD. You have increased the nation! You are glorified! You have enlarged all the borders of the land. LORD, in trouble they have visited you. They poured out a prayer when your chastening was on them. Just as a woman with child, who draws near the time of her delivery, is in pain and cries out in her pangs, so we have been before you, LORD. We have been with child. We have been in pain. We gave birth, it seems, only to wind. We have not worked any deliverance on the earth; neither have the inhabitants of the world fallen. Your dead shall live. Their dead bodies shall arise. Awake and sing, you who dwell in the dust; for your dew is like the dew of herbs, and the earth will cast out the departed spirits.” WEB sets 26:1–6 inside quotation marks as the song and 26:7–19 inside none; the Korean Revised Version does not say where the song ends. The Korean Revised Version names 여호와 at 26:1 (여호와께서 구원으로 성과 곽을 삼으시리로다), where WEB reads “God”, and 백성 at 26:16, where WEB reads “they”; it reads at 26:18 세계의 거민을 생산치 못하였나이다, where WEB reads “neither have the inhabitants of the world fallen”, and at 26:19 우리의 시체들은, where WEB reads “Their dead bodies”.
- The word to enter the rooms and hide until the indignation is past
the text says, “Come, my people, enter into your rooms, and shut your doors behind you. Hide yourself for a little moment, until the indignation is past. For, behold, the LORD comes out of his place to punish the inhabitants of the earth for their iniquity. The earth also will disclose her blood, and will no longer cover her slain.” The text does not name who says “my people” at 26:20. The Korean Revised Version gives the LORD’s coming out at 26:21 in the future (여호와께서 그 처소에서 나오사 땅의 거민의 죄악을 벌하실 것이라), where WEB reads “the LORD comes out of his place”.
- The word that the LORD will punish leviathan, and the song of the pleasant vineyard
the text says, “In that day, the LORD with his hard and great and strong sword will punish leviathan, the fleeing serpent, and leviathan, the twisted serpent; and he will kill the dragon that is in the sea. In that day, sing to her, ‘A pleasant vineyard! I, the LORD, am its keeper. I will water it every moment. Lest anyone damage it, I will keep it night and day. Wrath is not in me, but if I should find briers and thorns, I would do battle! I would march on them and I would burn them together. Or else let him take hold of my strength, that he may make peace with me. Let him make peace with me.’ In days to come, Jacob will take root. Israel will blossom and bud. They will fill the surface of the world with fruit.” The Korean Revised Version reads at 27:1 날랜 뱀 리워야단 곧 꼬불꼬불한 뱀 리워야단, with 곧, where WEB reads “leviathan, the fleeing serpent, and leviathan, the twisted serpent”; and at 27:2 너희는 아름다운 포도원을 두고 노래를 부를찌어다, where WEB reads “sing to her” and opens the song with “A pleasant vineyard!”
- The word that the iniquity of Jacob will be forgiven, and the great trumpet
the text says, “Has he struck them as he struck those who struck them? Or are they killed like those who killed them were killed? In measure, when you send them away, you contend with them. He has removed them with his rough blast in the day of the east wind. Therefore by this the iniquity of Jacob will be forgiven, and this is all the fruit of taking away his sin: that he makes all the stones of the altar as chalk stones that are beaten in pieces, so that the Asherah poles and the incense altars shall rise no more. For the fortified city is solitary, a habitation deserted and forsaken, like the wilderness. The calf will feed there, and there he will lie down, and consume its branches. When its boughs are withered, they will be broken off. The women will come and set them on fire, for they are a people of no understanding. Therefore he who made them will not have compassion on them, and he who formed them will show them no favor. It will happen in that day that the LORD will thresh from the flowing stream of the Euphrates to the brook of Egypt; and you will be gathered one by one, children of Israel. It will happen in that day that a great trumpet will be blown; and those who were ready to perish in the land of Assyria, and those who were outcasts in the land of Egypt, shall come; and they will worship the LORD in the holy mountain at Jerusalem.” Neither edition names the “he” of 27:9. The Korean Revised Version names 주, the Lord, at 27:7 and 27:8 (주께서 그 백성을 치셨은들; 주께서 백성을 적당하게 견책하사 쫓아내실 때에), where WEB reads “he” and “you”; reads 태양상 at 27:9, where WEB reads “the incense altars”; and at 27:12 reads 창일하는 하수에서부터 애굽 시내에까지, without naming the Euphrates, where WEB reads “from the flowing stream of the Euphrates to the brook of Egypt”.
- The word of woe to the crown of pride of the drunkards of Ephraim, and precept on precept
the text says, “Woe to the crown of pride of the drunkards of Ephraim, and to the fading flower of his glorious beauty, which is on the head of the fertile valley of those who are overcome with wine! Behold, the Lord has one who is mighty and strong. Like a storm of hail, a destroying storm, and like a storm of mighty waters overflowing, he will cast them down to the earth with his hand. The crown of pride of the drunkards of Ephraim will be trodden under foot. The fading flower of his glorious beauty, which is on the head of the fertile valley, shall be like the first-ripe fig before the summer, which someone picks and eats as soon as he sees it. In that day, the LORD of Armies will become a crown of glory and a diadem of beauty to the residue of his people, and a spirit of justice to him who sits in judgment, and strength to those who turn back the battle at the gate. They also reel with wine, and stagger with strong drink. The priest and the prophet reel with strong drink. They are swallowed up by wine. They stagger with strong drink. They err in vision. They stumble in judgment. For all tables are completely full of filthy vomit and filthiness. Whom will he teach knowledge? To whom will he explain the message? Those who are weaned from the milk, and drawn from the breasts? For it is precept on precept, precept on precept; line on line, line on line; here a little, there a little. But he will speak to this nation with stammering lips and in another language, to whom he said, ‘This is the resting place. Give rest to the weary,’ and ‘This is the refreshing;’ yet they would not hear. Therefore the LORD’s word will be to them precept on precept, precept on precept; line on line, line on line; here a little, there a little; that they may go, fall backward, be broken, be snared, and be taken.” These thirteen verses do not say who speaks them. The Korean Revised Version names a city at 28:1 (술에 빠진 자의 성 … 세운 성이여), and at 28:2 reads 손으로 그 면류관을 땅에 던지리니, the crown cast to the ground, where WEB reads “he will cast them down to the earth with his hand”. At 28:7 it reads 이 유다 사람들도, these people of Judah also, where WEB reads “They also”. It sets 28:9–10 as their words (그들이 이르기를 … 하는구나 하는도다), where WEB gives 28:9–10 with no one said to speak them. For “precept on precept, precept on precept; line on line, line on line” at 28:10 and 28:13 it reads 경계에 경계를 더하며 … 교훈에 교훈을 더하며, and at 28:13 it reads 여호와께서 그들에게 말씀하시되, the LORD speaking to them, where WEB reads “the LORD’s word will be to them”.
- The Lord GOD’s word of the covenant with death, and of the tried stone he lays in Zion
the text says, “Therefore hear the LORD’s word, you scoffers, that rule this people in Jerusalem: ‘Because you have said, “We have made a covenant with death, and we are in agreement with Sheol. When the overflowing scourge passes through, it won’t come to us; for we have made lies our refuge, and we have hidden ourselves under falsehood.”’” The Lord GOD says, “Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone of a sure foundation. He who believes shall not act hastily. I will make justice the measuring line, and righteousness the plumb line. The hail will sweep away the refuge of lies, and the waters will overflow the hiding place. Your covenant with death shall be annulled, and your agreement with Sheol shall not stand. When the overflowing scourge passes through, then you will be trampled down by it. As often as it passes through, it will seize you; for morning by morning it will pass through, by day and by night; and it will be nothing but terror to understand the message.” The text goes on, “For the bed is too short to stretch out on, and the blanket is too narrow to wrap oneself in. For the LORD will rise up as on Mount Perazim. He will be angry as in the valley of Gibeon; that he may do his work, his unusual work, and bring to pass his act, his extraordinary act. Now therefore don’t be scoffers, lest your bonds be made strong; for I have heard a decree of destruction from the Lord, GOD of Armies, on the whole earth.” At 28:22 the one who has heard is the speaker (“I”), whom the text does not name. WEB sets 28:14 in no quotation marks and closes the quotation it opens at 28:15 at the end of that verse. The Korean Revised Version reads at 28:16 보라 내가 한 돌을 시온에 두어 기초를 삼았노니, with the verb in the past (삼았노니), where WEB reads “Behold, I lay in Zion”; and it closes the Lord GOD’s words at the end of 28:20 (몸을 싸지 못함 같으리라 하셨나니), where WEB closes them at the end of 28:19 and sets the bed and the blanket of 28:20 outside them.
- The word of him who plows to sow, and of the threshing
the text says, “Give ear, and hear my voice! Listen, and hear my speech! Does he who plows to sow plow continually? Does he keep turning the soil and breaking the clods? When he has leveled its surface, doesn’t he plant the dill, and scatter the cumin seed, and put in the wheat in rows, the barley in the appointed place, and the spelt in its place? For his God instructs him in right judgment and teaches him. For the dill isn’t threshed with a sharp instrument, neither is a cart wheel turned over the cumin; but the dill is beaten out with a stick, and the cumin with a rod. Bread flour must be ground; so he will not always be threshing it. Although he drives the wheel of his threshing cart over it, his horses don’t grind it. This also comes out from the LORD of Armies, who is wonderful in counsel, and excellent in wisdom.” These seven verses carry no word naming who speaks. The Korean Revised Version reads 28:26 in the past (보이사 가르치셨음이며), where WEB reads “instructs him … and teaches him”; and it reads 28:28 as a question with its answer (곡식은 부수는가, 아니라 … 부수지는 아니하나니), where WEB reads “Bread flour must be ground”.
- The word of woe to Ariel, the city where David encamped
the text says, “Woe to Ariel! Ariel, the city where David encamped! Add year to year; let the feasts come around; then I will distress Ariel, and there will be mourning and lamentation. She shall be to me as an altar hearth. I will encamp against you all around you, and will lay siege against you with posted troops. I will raise siege works against you. You will be brought down, and will speak out of the ground. Your speech will mumble out of the dust. Your voice will be as of one who has a familiar spirit, out of the ground, and your speech will whisper out of the dust. But the multitude of your foes will be like fine dust, and the multitude of the ruthless ones like chaff that blows away. Yes, it will be in an instant, suddenly. She will be visited by the LORD of Armies with thunder, with earthquake, with great noise, with whirlwind and storm, and with the flame of a devouring fire. The multitude of all the nations that fight against Ariel, even all who fight against her and her stronghold, and who distress her, will be like a dream, a vision of the night. It will be like when a hungry man dreams, and behold, he eats; but he awakes, and his hunger isn’t satisfied; or like when a thirsty man dreams, and behold, he drinks; but he awakes, and behold, he is faint, and he is still thirsty. The multitude of all the nations that fight against Mount Zion will be like that.” These eight verses carry no word naming who speaks. The Korean Revised Version opens 29:1 with 슬프다, alas, and reads 년부년 절기가 돌아오려니와, the feasts coming round year after year, where WEB reads “Add year to year; let the feasts come around”. At 29:2 it speaks to Ariel (너 아리엘을 괴롭게 하리니) and names Ariel again (내게 아리엘과 같이 되리라), where WEB reads “She shall be to me as an altar hearth”; and at 29:6 it has the LORD of Armies punish them (그들을 징벌하실 것인즉), where WEB reads “She will be visited by the LORD of Armies”.
- The word of the vision become like a sealed book, and of the potter
the text says, “Pause and wonder! Blind yourselves and be blind! They are drunken, but not with wine; they stagger, but not with strong drink. For the LORD has poured out on you a spirit of deep sleep, and has closed your eyes, the prophets; and he has covered your heads, the seers. All vision has become to you like the words of a book that is sealed, which men deliver to one who is educated, saying, ‘Read this, please;’ and he says, ‘I can’t, for it is sealed;’ and the book is delivered to one who is not educated, saying, ‘Read this, please;’ and he says, ‘I can’t read.’” The Lord said, “Because this people draws near with their mouth and honors me with their lips, but they have removed their heart far from me, and their fear of me is a commandment of men which has been taught; therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder; and the wisdom of their wise men will perish, and the understanding of their prudent men will be hidden.” The text goes on, “Woe to those who deeply hide their counsel from the LORD, and whose deeds are in the dark, and who say, ‘Who sees us?’ and ‘Who knows us?’ You turn things upside down! Should the potter be thought to be like clay, that the thing made should say about him who made it, ‘He didn’t make me;’ or the thing formed say of him who formed it, ‘He has no understanding’?” The Korean Revised Version reads 모든 묵시가, every vision, at 29:11, and opens 29:16 with 너희의 패리함이 심하도다, where WEB reads “You turn things upside down!”
- The word of the LORD, who redeemed Abraham, concerning the house of Jacob
the text says, “Isn’t it yet a very little while, and Lebanon will be turned into a fruitful field, and the fruitful field will be regarded as a forest? In that day, the deaf will hear the words of the book, and the eyes of the blind will see out of obscurity and out of darkness. The humble also will increase their joy in the LORD, and the poor among men will rejoice in the Holy One of Israel. For the ruthless is brought to nothing, and the scoffer ceases, and all those who are alert to do evil are cut off—who cause a person to be indicted by a word, and lay a snare for one who reproves in the gate, and who deprive the innocent of justice with false testimony.” The LORD, who redeemed Abraham, says concerning the house of Jacob: “Jacob shall no longer be ashamed, neither shall his face grow pale. But when he sees his children, the work of my hands, in the middle of him, they will sanctify my name. Yes, they will sanctify the Holy One of Jacob, and will stand in awe of the God of Israel. They also who err in spirit will come to understanding, and those who grumble will receive instruction.” The Korean Revised Version reads 29:20 in the past (강포한 자가 소멸되었으며 경만한 자가 그쳤으며 죄악의 기회를 엿보던 자가 다 끊어졌음이라), where WEB reads “the ruthless is brought to nothing, and the scoffer ceases”; at 29:23 it reads 그 자손은 나의 손으로 그 가운데서 행한 것을 볼 때에, where WEB reads “But when he sees his children, the work of my hands, in the middle of him”; and it closes the LORD’s words at the end of 29:24 with 하셨느니라.
- The LORD’s word of woe to the rebellious children who set out to go down into Egypt, and the burden of the animals of the South
“Woe to the rebellious children”, says the LORD, “who take counsel, but not from me; and who make an alliance, but not with my Spirit, that they may add sin to sin; who set out to go down into Egypt without asking for my advice, to strengthen themselves in the strength of Pharaoh, and to take refuge in the shadow of Egypt! Therefore the strength of Pharaoh will be your shame, and the refuge in the shadow of Egypt your confusion. For their princes are at Zoan, and their ambassadors have come to Hanes. They shall all be ashamed because of a people that can’t profit them, that are not a help nor profit, but a shame, and also a reproach.” The text then gives the heading “The burden of the animals of the South.” and goes on, “Through the land of trouble and anguish, of the lioness and the lion, the viper and fiery flying serpent, they carry their riches on the shoulders of young donkeys, and their treasures on the humps of camels, to an unprofitable people. For Egypt helps in vain, and to no purpose; therefore I have called her Rahab who sits still.” The text does not say who “I” is at 30:7. The Korean Revised Version sets no word that closes the LORD’s words at the end of 30:5. It reads the going down to Egypt in the past (내려갔으되) and puts the adding of sin after it (애굽으로 내려갔으되 나의 입에 묻지 아니하였으니 죄에 죄를 더하도다), where WEB reads “that they may add sin to sin; who set out to go down into Egypt”. At 30:6 it names the envoys and has them go (사신들이 … 자기에게 무익한 민족에게로 갔으나), where WEB reads “they carry”; and at 30:7 it names Egypt as the one called Rahab (내가 애굽을 가만히 앉은 라합이라 일컬었느니라), where WEB reads “I have called her”.
- The command to write it on a tablet and in a book, and the word of the Holy One of Israel
the text says, “Now go, write it before them on a tablet, and inscribe it in a book, that it may be for the time to come forever and ever. For it is a rebellious people, lying children, children who will not hear the LORD’s law; who tell the seers, ‘Don’t see!’ and the prophets, ‘Don’t prophesy to us right things. Tell us pleasant things. Prophesy deceits. Get out of the way. Turn away from the path. Cause the Holy One of Israel to cease from before us.’” The text does not say at 30:8 to whom the command is given, nor that it was written. The Holy One of Israel says, “Because you despise this word, and trust in oppression and perverseness, and rely on it, therefore this iniquity shall be to you like a breach ready to fall, swelling out in a high wall, whose breaking comes suddenly in an instant. He will break it as a potter’s vessel is broken, breaking it in pieces without sparing, so that there won’t be found among the broken pieces a piece good enough to take fire from the hearth, or to dip up water out of the cistern.” The Lord GOD, the Holy One of Israel, said, “You will be saved in returning and rest. Your strength will be in quietness and in confidence.” The text goes on, “You refused, but you said, ‘No, for we will flee on horses;’ therefore you will flee; and, ‘We will ride on the swift;’ therefore those who pursue you will be swift. One thousand will flee at the threat of one. At the threat of five, you will flee until you are left like a beacon on the top of a mountain, and like a banner on a hill.” The Korean Revised Version closes the first of these words at 30:13 (홀연히 무너짐 같게 하리라 하셨은즉) and gives 30:14 after it, reading 그가 이 나라를 훼파하시되, this nation, where WEB reads “He will break it”; it keeps all of 30:15–17 inside the words of the Lord GOD, the Holy One of Israel, closing them at the end of 30:17 (기호 같으리라 하셨느니라); and at 30:8 it reads 백성 앞에서, before the people, where WEB reads “before them”.
- The word that the LORD will wait, that he may be gracious
the text says, “Therefore the LORD will wait, that he may be gracious to you; and therefore he will be exalted, that he may have mercy on you, for the LORD is a God of justice. Blessed are all those who wait for him. For the people will dwell in Zion at Jerusalem. You will weep no more. He will surely be gracious to you at the voice of your cry. When he hears you, he will answer you. Though the Lord may give you the bread of adversity and the water of affliction, yet your teachers won’t be hidden any more, but your eyes will see your teachers; and when you turn to the right hand, and when you turn to the left, your ears will hear a voice behind you, saying, ‘This is the way. Walk in it.’ You shall defile the overlaying of your engraved images of silver, and the plating of your molten images of gold. You shall cast them away as an unclean thing. You shall tell it, ‘Go away!’ He will give the rain for your seed, with which you will sow the ground; and bread of the increase of the ground will be rich and plentiful. In that day, your livestock will feed in large pastures. The oxen likewise and the young donkeys that till the ground will eat savory feed, which has been winnowed with the shovel and with the fork. There will be brooks and streams of water on every lofty mountain and on every high hill in the day of the great slaughter, when the towers fall. Moreover the light of the moon will be like the light of the sun, and the light of the sun will be seven times brighter, like the light of seven days, in the day that the LORD binds up the fracture of his people, and heals the wound they were struck with.” These nine verses carry no word naming who speaks. The Korean Revised Version calls on the people at 30:19 (시온에 거하며 예루살렘에 거하는 백성아 너는 다시 통곡하지 않을 것이라), where WEB reads “For the people will dwell in Zion at Jerusalem”, and names the Lord at 30:23 (주께서 비를 주사), where WEB reads “He will give the rain”.
- The word of the LORD’s name that comes from far away, and of the burning place prepared for the king
the text says, “Behold, the LORD’s name comes from far away, burning with his anger, and in thick rising smoke. His lips are full of indignation. His tongue is as a devouring fire. His breath is as an overflowing stream that reaches even to the neck, to sift the nations with the sieve of destruction. A bridle that leads to ruin will be in the jaws of the peoples. You will have a song, as in the night when a holy feast is kept, and gladness of heart, as when one goes with a flute to come to the LORD’s mountain, to Israel’s Rock. The LORD will cause his glorious voice to be heard, and will show the descent of his arm, with the indignation of his anger and the flame of a devouring fire, with a blast, storm, and hailstones. For through the LORD’s voice the Assyrian will be dismayed. He will strike him with his rod. Every stroke of the rod of punishment, which the LORD will lay on him, will be with the sound of tambourines and harps. He will fight with them in battles, brandishing weapons. For his burning place has long been ready. Yes, it is prepared for the king. He has made its pyre deep and large with fire and much wood. The LORD’s breath, like a stream of sulfur, kindles it.” These seven verses carry no word naming who speaks. The Korean Revised Version names Assyria at 30:31 and 30:32 (여호와의 목소리에 앗수르가 낙담할 것이며; 몽둥이를 앗수르 위에 더하실 때마다), where WEB reads “the Assyrian” and “him”, and names the Lord at 30:31 (주께서는 막대기로 치실 것인데), where WEB reads “He will strike him with his rod”. At 30:33 it names 도벳, Topheth (대저 도벳은 이미 설립되었고), where WEB reads “For his burning place has long been ready”, and gives no subject for the making (깊고 넓게 하였고), where WEB reads “He has made its pyre deep and large”.
- The word of woe to those who go down to Egypt for help, and the LORD’s word that the LORD of Armies will come down to fight on Mount Zion
the text says, “Woe to those who go down to Egypt for help, and rely on horses, and trust in chariots because they are many, and in horsemen because they are very strong, but they don’t look to the Holy One of Israel, and they don’t seek the LORD! Yet he also is wise, and will bring disaster, and will not call back his words, but will arise against the house of the evildoers, and against the help of those who work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the LORD stretches out his hand, both he who helps shall stumble, and he who is helped shall fall, and they all shall be consumed together.” The LORD says to the speaker (“I”), “As the lion and the young lion growling over his prey, if a multitude of shepherds is called together against him, will not be dismayed at their voice, nor abase himself for their noise, so the LORD of Armies will come down to fight on Mount Zion and on its heights. As birds hovering, so the LORD of Armies will protect Jerusalem. He will protect and deliver it. He will pass over and preserve it.” WEB opens 31:4 with “For the LORD says to me”, and the text does not say who the speaker is. The text goes on, “Return to him from whom you have deeply revolted, children of Israel. For in that day everyone shall cast away his idols of silver and his idols of gold—sin which your own hands have made for you.” Then the text says, “‘The Assyrian will fall by the sword, not of man; and the sword, not of mankind, shall devour him. He will flee from the sword, and his young men will become subject to forced labor. His rock will pass away by reason of terror, and his princes will be afraid of the banner,’ says the LORD, whose fire is in Zion, and his furnace in Jerusalem.” The Korean Revised Version names the LORD at 31:2 (여호와께서도 지혜로우신즉), where WEB reads “Yet he also is wise”, and names Egypt at 31:3 (애굽은 사람이요 신이 아니며), where WEB reads “Now the Egyptians are men, and not God”. At 31:4–5 it has the LORD of Armies speak of himself in the first person (나 만군의 여호와가 강림하여; 나 만군의 여호와가 예루살렘을 보호할 것이라) and closes the words at the end of 31:5 (하셨나니). It names Assyria at 31:8 (앗수르는), where WEB reads “The Assyrian”, and at 31:9 gives 이는 여호와의 말씀이라 and then a sentence of its own, 여호와의 불은 시온에 있고 여호와의 풀무는 예루살렘에 있느니라.
- The word that a king shall reign in righteousness, and princes rule in justice
the text says, “Behold, a king shall reign in righteousness, and princes shall rule in justice. A man shall be as a hiding place from the wind, and a covert from the storm, as streams of water in a dry place, as the shade of a large rock in a weary land. The eyes of those who see will not be dim, and the ears of those who hear will listen. The heart of the rash will understand knowledge, and the tongue of the stammerers will be ready to speak plainly. The fool will no longer be called noble, nor the scoundrel be highly respected. For the fool will speak folly, and his heart will work iniquity, to practice profanity, and to utter error against the LORD, to make empty the soul of the hungry, and to cause the drink of the thirsty to fail. The ways of the scoundrel are evil. He devises wicked plans to destroy the humble with lying words, even when the needy speaks right. But the noble devises noble things, and he will continue in noble things.” These eight verses carry no word naming who speaks, and the text does not say who the king of 32:1 or the man of 32:2 is. The Korean Revised Version reads at 32:1 장차, hereafter (보라 장차 한 왕이 의로 통치할 것이요), and at 32:2 또 그 사람은, and that man, where WEB reads “A man shall be”.
- The word to the women who are at ease, and of the Spirit to be poured from on high
the text says, “Rise up, you women who are at ease! Hear my voice! You careless daughters, give ear to my speech! For days beyond a year you will be troubled, you careless women; for the vintage will fail. The harvest won’t come. Tremble, you women who are at ease! Be troubled, you careless ones! Strip yourselves, make yourselves naked, and put sackcloth on your waist. Beat your breasts for the pleasant fields, for the fruitful vine. Thorns and briers will come up on my people’s land; yes, on all the houses of joy in the joyous city. For the palace will be forsaken. The populous city will be deserted. The hill and the watchtower will be for dens forever, a delight for wild donkeys, a pasture of flocks, until the Spirit is poured on us from on high, and the wilderness becomes a fruitful field, and the fruitful field is considered a forest. Then justice will dwell in the wilderness; and righteousness will remain in the fruitful field. The work of righteousness will be peace, and the effect of righteousness, quietness and confidence forever. My people will live in a peaceful habitation, in safe dwellings, and in quiet resting places, though hail flattens the forest, and the city is leveled completely. Blessed are you who sow beside all waters, who send out the feet of the ox and the donkey.” These twelve verses carry no word naming who speaks. The Korean Revised Version reads 32:12 as what will come (가슴을 치게 될 것이니라), where WEB has the command “Beat your breasts”; at 32:15 it reads 필경은 위에서부터 성신을 우리에게 부어주시리니, with one who will pour out the Spirit, where WEB reads “until the Spirit is poured on us from on high”; and at 32:19 it reads 먼저, first, where WEB reads “though”.
- The word of woe to the destroyer who was not destroyed, and the LORD’s word “Now I will arise”
the text says, “Woe to you who destroy, but you weren’t destroyed, and who betray, but nobody betrayed you! When you have finished destroying, you will be destroyed; and when you have finished betrayal, you will be betrayed. LORD, be gracious to us. We have waited for you. Be our strength every morning, our salvation also in the time of trouble. At the noise of the thunder, the peoples have fled. When you lift yourself up, the nations are scattered. Your plunder will be gathered as the caterpillar gathers. Men will leap on it as locusts leap. The LORD is exalted, for he dwells on high. He has filled Zion with justice and righteousness. There will be stability in your times, abundance of salvation, wisdom, and knowledge. The fear of the LORD is your treasure. Behold, their valiant ones cry outside; the ambassadors of peace weep bitterly. The highways are desolate. The traveling man ceases. The covenant is broken. He has despised the cities. He doesn’t respect man. The land mourns and languishes. Lebanon is confounded and withers away. Sharon is like a desert, and Bashan and Carmel are stripped bare.” Then, “Now I will arise,” says the LORD. “Now I will lift myself up. Now I will be exalted. You will conceive chaff. You will give birth to stubble. Your breath is a fire that will devour you. The peoples will be like the burning of lime, like thorns that are cut down and burned in the fire.” Neither edition closes these words at the end of 33:12, and 33:1–9 carry no word naming who speaks. The Korean Revised Version reads 33:3 in the past (주께서 일어나심으로 인하여 열방이 흩어졌나이다), where WEB reads “When you lift yourself up, the nations are scattered”, and at 33:8 names the enemy (대적이 조약을 파하고 성읍들을 멸시하며), where WEB reads “The covenant is broken. He has despised the cities.”
- The word of him who walks righteously, and of Jerusalem, a quiet habitation
the text says, “Hear, you who are far off, what I have done; and, you who are near, acknowledge my might. The sinners in Zion are afraid. Trembling has seized the godless ones. Who among us can live with the devouring fire? Who among us can live with everlasting burning? He who walks righteously and speaks blamelessly, he who despises the gain of oppressions, who gestures with his hands, refusing to take a bribe, who stops his ears from hearing of bloodshed, and shuts his eyes from looking at evil—he will dwell on high. His place of defense will be the fortress of rocks. His bread will be supplied. His waters will be sure. Your eyes will see the king in his beauty. They will see a distant land. Your heart will meditate on the terror. Where is he who counted? Where is he who weighed? Where is he who counted the towers? You will no longer see the fierce people, a people of a deep speech that you can’t comprehend, with a strange language that you can’t understand. Look at Zion, the city of our appointed festivals. Your eyes will see Jerusalem, a quiet habitation, a tent that won’t be removed. Its stakes will never be plucked up, nor will any of its cords be broken. But there the LORD will be with us in majesty, a place of wide rivers and streams, in which no galley with oars will go, neither will any gallant ship pass by there. For the LORD is our judge. The LORD is our lawgiver. The LORD is our king. He will save us. Your rigging is untied. They couldn’t strengthen the foot of their mast. They couldn’t spread the sail. Then the prey of a great plunder was divided. The lame took the prey. The inhabitant won’t say, ‘I am sick.’ The people who dwell therein will be forgiven their iniquity.” These twelve verses carry no word naming who speaks. WEB closes a quotation at the end of 33:13 and sets 33:14–16 in no quotation marks. The Korean Revised Version gives the questions of 33:14 as the words of the sinners in Zion (떨며 이르기를 … 하도다), closes 33:16 with 하셨느니라 (그 물은 끊치지 아니하리라 하셨느니라), and reads the dividing of the plunder at 33:23 as to come (때가 되면 많은 재물을 탈취하여 나누리니), where WEB reads “Then the prey of a great plunder was divided.”
- The words calling the nations to hear, and the LORD’s sword that will come down on Edom
the text says, “Come near, you nations, to hear! Listen, you peoples. Let the earth and all it contains hear, the world, and everything that comes from it. For the LORD is enraged against all the nations, and angry with all their armies. He has utterly destroyed them. He has given them over for slaughter. Their slain will also be cast out, and the stench of their dead bodies will come up. The mountains will melt in their blood. All of the army of the sky will be dissolved. The sky will be rolled up like a scroll, and all its armies will fade away, as a leaf fades from off a vine or a fig tree. For my sword has drunk its fill in the sky. Behold, it will come down on Edom, and on the people of my curse, for judgment. The LORD’s sword is filled with blood. It is covered with fat, with the blood of lambs and goats, with the fat of the kidneys of rams; for the LORD has a sacrifice in Bozrah, and a great slaughter in the land of Edom. The wild oxen will come down with them, and the young bulls with the mighty bulls; and their land will be drunken with blood, and their dust made greasy with fat. For the LORD has a day of vengeance, a year of recompense for the cause of Zion.” The Korean Revised Version reads 34:5 여호와의 칼이 (the LORD’s sword), where WEB reads “my sword”, and 멸망으로 정한 백성 (the people appointed to destruction), where WEB reads “the people of my curse”.
- The words of a land whose streams will be turned into pitch, and the book of the LORD
the text says, “Its streams will be turned into pitch, its dust into sulfur, and its land will become burning pitch. It won’t be quenched night or day. Its smoke will go up forever. From generation to generation, it will lie waste. No one will pass through it forever and ever. But the pelican and the porcupine will possess it. The owl and the raven will dwell in it. He will stretch the line of confusion over it, and the plumb line of emptiness. They shall call its nobles to the kingdom, but none shall be there; and all its princes shall be nothing. Thorns will come up in its palaces, nettles and thistles in its fortresses; and it will be a habitation of jackals, a court for ostriches. The wild animals of the desert will meet with the wolves, and the wild goat will cry to his fellow. Yes, the night creature shall settle there, and shall find herself a place of rest. The arrow snake will make her nest there, and lay, hatch, and gather under her shade. Yes, the kites will be gathered there, every one with her mate. Search in the book of the LORD, and read: not one of these will be missing. None will lack her mate. For my mouth has commanded, and his Spirit has gathered them. He has cast the lot for them, and his hand has divided it to them with a measuring line. They shall possess it forever. From generation to generation they will dwell in it.” Where WEB reads “Its streams” (34:9) and “He will stretch the line of confusion over it” (34:11), the Korean Revised Version names Edom (에돔의 시내들은; 여호와께서 혼란의 줄과 공허의 추를 에돔에 베푸실 것인즉); it names the LORD at 34:17 (여호와께서), where WEB reads “He”, and reads 34:16 여호와의 입이 이를 명하셨고 (the mouth of the LORD has commanded it), where WEB reads “For my mouth has commanded”.
- The words that the wilderness and the desert will rejoice, and that a highway called “The Holy Way” will be there
the text says, “The wilderness and the dry land will be glad. The desert will rejoice and blossom like a rose. It will blossom abundantly, and rejoice even with joy and singing. Lebanon’s glory will be given to it, the excellence of Carmel and Sharon. They will see the LORD’s glory, the excellence of our God. Strengthen the weak hands, and make the feeble knees firm. Tell those who have a fearful heart, ‘Be strong! Don’t be afraid! Behold, your God will come with vengeance, God’s retribution. He will come and save you. Then the eyes of the blind will be opened, and the ears of the deaf will be unstopped. Then the lame man will leap like a deer, and the tongue of the mute will sing; for waters will break out in the wilderness, and streams in the desert. The burning sand will become a pool, and the thirsty ground springs of water. Grass with reeds and rushes will be in the habitation of jackals, where they lay. A highway will be there, a road, and it will be called “The Holy Way”. The unclean shall not pass over it, but it will be for those who walk in the Way. Wicked fools shall not go there. No lion will be there, nor will any ravenous animal go up on it. They will not be found there; but the redeemed will walk there. Then the LORD’s ransomed ones will return, and come with singing to Zion; and everlasting joy will be on their heads. They will obtain gladness and joy, and sorrow and sighing will flee away.’” WEB opens the words to be told at 35:4 and closes them at the end of 35:10; the Korean Revised Version closes them at the end of 35:4 (… 하라), and reads 35:8 오직 구속함을 입은 자들을 위하여 있게 된 것이라 (it is only for the redeemed), where WEB reads “but it will be for those who walk in the Way”.
- Sennacherib captures the fortified cities of Judah, and the king of Assyria sends Rabshakeh to Jerusalem
in the fourteenth year of King Hezekiah, Sennacherib king of Assyria attacks all of the fortified cities of Judah and captures them. The king of Assyria sends Rabshakeh from Lachish to Jerusalem to King Hezekiah with a large army. He stands by the aqueduct from the upper pool in the fuller’s field highway. Then Eliakim the son of Hilkiah, who was over the household, and Shebna the scribe, and Joah, the son of Asaph the recorder come out to him. The Korean Revised Version has the king of Assyria send Rabshakeh to Jerusalem and make him go to King Hezekiah with a great army (36:2: 대군을 거느리고 히스기야왕에게로 가게 하매), and has him stand 세탁업자의 터의 대로 윗못 수도구 곁, where WEB reads “by the aqueduct from the upper pool in the fuller’s field highway”.
- Rabshakeh’s words for Hezekiah: the great king’s question, and the pledge of two thousand horses
Rabshakeh says to them, “Now tell Hezekiah, ‘The great king, the king of Assyria, says, “What confidence is this in which you trust? I say that your counsel and strength for the war are only vain words. Now in whom do you trust, that you have rebelled against me? Behold, you trust in the staff of this bruised reed, even in Egypt, which if a man leans on it, it will go into his hand and pierce it. So is Pharaoh king of Egypt to all who trust in him. But if you tell me, ‘We trust in the LORD our God,’ isn’t that he whose high places and whose altars Hezekiah has taken away, and has said to Judah and to Jerusalem, ‘You shall worship before this altar’?” Now therefore, please make a pledge to my master the king of Assyria, and I will give you two thousand horses, if you are able on your part to set riders on them. How then can you turn away the face of one captain of the least of my master’s servants, and put your trust in Egypt for chariots and for horsemen? Have I come up now without the LORD against this land to destroy it? The LORD said to me, “Go up against this land, and destroy it.”’” Both editions close the great king’s words at the end of 36:7 (the Korean Revised Version: 하셨느니라). 36:8–10 go on as Rabshakeh’s words, which call the king “my master the king of Assyria”, and WEB keeps them inside the message for Hezekiah. At 36:10 Rabshakeh tells what the LORD said to him; the LORD does not speak here. The Korean Revised Version reads 36:5 네가 족히 싸울 모략과 용맹이 있노라 함은 입술에 붙은 말 뿐이니라 (your saying that you have counsel and strength enough for war is only words of the lips), and 36:8 나는 네게 말 이천필을 주어도 너는 그 탈 자를 능히 내지 못하리라 (though I give you two thousand horses, you will not be able to set riders on them).
- Eliakim, Shebna and Joah ask Rabshakeh to speak in Aramaic, and he answers
Eliakim, Shebna and Joah say to Rabshakeh, “Please speak to your servants in Aramaic, for we understand it. Don’t speak to us in the Jews’ language in the hearing of the people who are on the wall.” But Rabshakeh says, “Has my master sent me only to your master and to you, to speak these words, and not to the men who sit on the wall, who will eat their own dung and drink their own urine with you?” The Korean Revised Version puts 우리가 아람 방언을 아오니 (we know the language of Aram) first, and reads 유다 방언 (the language of Judah) where WEB reads “the Jews’ language”.
- The great king’s words that Rabshakeh calls out in the Jews’ language
Rabshakeh stands, and calls out with a loud voice in the Jews’ language, and says, “Hear the words of the great king, the king of Assyria! The king says, ‘Don’t let Hezekiah deceive you; for he will not be able to deliver you. Don’t let Hezekiah make you trust in the LORD, saying, “The LORD will surely deliver us. This city won’t be given into the hand of the king of Assyria.”’ Don’t listen to Hezekiah, for the king of Assyria says, ‘Make your peace with me, and come out to me; and each of you eat from his vine, and each one from his fig tree, and each one of you drink the waters of his own cistern; until I come and take you away to a land like your own land, a land of grain and new wine, a land of bread and vineyards. Beware lest Hezekiah persuade you, saying, “The LORD will deliver us.” Have any of the gods of the nations delivered their lands from the hand of the king of Assyria? Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Have they delivered Samaria from my hand? Who are they among all the gods of these countries that have delivered their country out of my hand, that the LORD should deliver Jerusalem out of my hand?’” WEB closes the king’s first saying at the end of 36:15 and gives “Don’t listen to Hezekiah, for the king of Assyria says” outside it; the Korean Revised Version runs 36:15 (… 할찌라도) into 36:16 (히스기야를 청종치 말라), opens the next saying with 앗수르 왕이 또 말씀하시기를 (the king of Assyria says again), and closes it at the end of 36:20 (하셨느니라). It reads 유다 방언 (the language of Judah) where WEB reads “the Jews’ language”.
- Eliakim, Shebna and Joah come to Hezekiah with their clothes torn and tell him Rabshakeh’s words
the text says, “But they remained silent, and said nothing in reply, for the king’s commandment was, ‘Don’t answer him.’” Then Eliakim the son of Hilkiah, who was over the household, and Shebna the scribe, and Joah, the son of Asaph the recorder, come to Hezekiah with their clothes torn, and tell him the words of Rabshakeh. The Korean Revised Version gives the king’s command without a quotation and without “him” (이는 왕이 그들에게 명하여 대답지 말라 하였음이었더라, for the king had commanded them not to answer), and has the three tear their clothes (그 옷을 찢고).
- King Hezekiah sends to Isaiah the prophet, and Isaiah answers with the LORD’s word
when King Hezekiah hears it, he tears his clothes, covers himself with sackcloth, and goes into the LORD’s house. He sends Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet, the son of Amoz. They say to him, “Hezekiah says, ‘Today is a day of trouble, and of rebuke, and of rejection; for the children have come to the birth, and there is no strength to give birth. It may be the LORD your God will hear the words of Rabshakeh, whom the king of Assyria his master has sent to defy the living God, and will rebuke the words which the LORD your God has heard. Therefore lift up your prayer for the remnant that is left.’” So the servants of King Hezekiah come to Isaiah. Isaiah says to them, “Tell your master, ‘The LORD says, “Don’t be afraid of the words that you have heard, with which the servants of the king of Assyria have blasphemed me. Behold, I will put a spirit in him and he will hear news, and will return to his own land. I will cause him to fall by the sword in his own land.”’” The Korean Revised Version says that Eliakim, Shebna and 제사장 중 어른들 (the elders among the priests) put on sackcloth, and then that the king sent them (37:2: … 굵은 베를 입으니라 왕이 그들을 … 보내매); it names Isaiah at 37:3 (이사야에게), where WEB reads “to him”, and reads 37:4 당신의 하나님 여호와께서 랍사게의 말을 들으셨을 것이라 (the LORD your God will have heard the words of Rabshakeh), where WEB reads “It may be the LORD your God will hear the words of Rabshakeh”.
- The king of Assyria, warring against Libnah, hears news of Tirhakah and sends messengers to Hezekiah
so Rabshakeh returns, and finds the king of Assyria warring against Libnah, for he heard that he had departed from Lachish. The king of Assyria (WEB “He”) hears news concerning Tirhakah king of Ethiopia, “He has come out to fight against you.” When he hears it, he sends messengers to Hezekiah, saying, “Thus you shall speak to Hezekiah king of Judah, saying, ‘Don’t let your God in whom you trust deceive you, saying, “Jerusalem won’t be given into the hand of the king of Assyria.” Behold, you have heard what the kings of Assyria have done to all lands, by destroying them utterly. Shall you be delivered? Have the gods of the nations delivered them, which my fathers have destroyed, Gozan, Haran, Rezeph, and the children of Eden who were in Telassar? Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah?’” The Korean Revised Version tells first that Rabshakeh heard that the king of Assyria had departed from Lachish, and then that he met the king fighting against Libnah (37:8); it names the king of Assyria at 37:9 (앗수르 왕이), gives what he heard without a quotation as 그가 나와서 왕과 싸우려 한다 (he has come out to fight with the king), and reads 구스 where WEB reads “Ethiopia”, and 이와 where WEB reads “Ivvah” (37:13).
- Hezekiah’s prayer when he spreads the letter before the LORD
Hezekiah receives the letter from the hand of the messengers and reads it. Then Hezekiah goes up to the LORD’s house, and spreads it before the LORD. Hezekiah prays to the LORD, saying, “LORD of Armies, the God of Israel, who is enthroned among the cherubim, you are the God, even you alone, of all the kingdoms of the earth. You have made heaven and earth. Turn your ear, LORD, and hear. Open your eyes, LORD, and behold. Hear all of the words of Sennacherib, who has sent to defy the living God. Truly, LORD, the kings of Assyria have destroyed all the countries and their land, and have cast their gods into the fire; for they were no gods, but the work of men’s hands, wood and stone; therefore they have destroyed them. Now therefore, LORD our God, save us from his hand, that all the kingdoms of the earth may know that you are the LORD, even you only.” The Korean Revised Version names Hezekiah once at 37:14 and gives 37:15 no subject of its own (여호와께 기도하여 가로되); it reads 글 where WEB reads “the letter”, and 37:19 그러므로 멸망을 당하였나이다 (therefore they were destroyed), where WEB reads “therefore they have destroyed them”.
- The LORD’s word on Sennacherib king of Assyria, sent by Isaiah the son of Amoz to Hezekiah
Isaiah the son of Amoz sends to Hezekiah, saying, “The LORD, the God of Israel says, ‘Because you have prayed to me against Sennacherib king of Assyria, this is the word which the LORD has spoken concerning him: The virgin daughter of Zion has despised you and ridiculed you. The daughter of Jerusalem has shaken her head at you. Whom have you defied and blasphemed? Against whom have you exalted your voice and lifted up your eyes on high? Against the Holy One of Israel. By your servants, you have defied the Lord, and have said, “With the multitude of my chariots I have come up to the height of the mountains, to the innermost parts of Lebanon. I will cut down its tall cedars and its choice cypress trees. I will enter into its farthest height, the forest of its fruitful field. I have dug and drunk water, and with the sole of my feet I will dry up all the rivers of Egypt.” Have you not heard how I have done it long ago, and formed it in ancient times? Now I have brought it to pass, that it should be yours to destroy fortified cities, turning them into ruinous heaps. Therefore their inhabitants had little power. They were dismayed and confounded. They were like the grass of the field, and like the green herb, like the grass on the housetops, and like a field before its crop has grown. But I know your sitting down, your going out, your coming in, and your raging against me. Because of your raging against me, and because your arrogance has come up into my ears, therefore I will put my hook in your nose and my bridle in your lips, and I will turn you back by the way by which you came. This shall be the sign to you: You will eat this year that which grows of itself, and in the second year that which springs from it; and in the third year sow and reap and plant vineyards, and eat their fruit. The remnant that is escaped of the house of Judah will again take root downward, and bear fruit upward. For out of Jerusalem a remnant will go out, and survivors will escape from Mount Zion. The zeal of the LORD of Armies will perform this.’ Therefore the LORD says concerning the king of Assyria, ‘He will not come to this city, nor shoot an arrow there, neither will he come before it with shield, nor cast up a mound against it. He will return the way that he came, and he won’t come to this city,’ says the LORD. ‘For I will defend this city to save it, for my own sake, and for my servant David’s sake.’” WEB runs one quotation from 37:21 to the end of 37:35, and keeps 37:30–32 inside the LORD’s words opened at 37:21. The Korean Revised Version closes a first word at 37:21 (하시고) and opens another at 37:22, 여호와께서 그에 대하여 이같이 이르시되 (the LORD says thus concerning him), which it closes at the end of 37:29 (하셨나이다); it gives 37:30–32 as words to the king, 왕이여 이것이 왕에게 징조가 되리니 (O king, this will be a sign to the king), closing with 만군의 여호와의 열심이 이를 이루시리이다; and it opens the last word at 37:33 (그러므로 여호와께서 앗수르 왕에 대하여 가라사대) and closes it at the end of 37:35 (하셨나이다).
- The LORD’s angel strikes the camp of the Assyrians, and Sennacherib, who stayed at Nineveh, is struck with the sword by Adrammelech and Sharezer his sons
the text says, “Then the LORD’s angel went out and struck one hundred and eighty-five thousand men in the camp of the Assyrians. When men arose early in the morning, behold, these were all dead bodies.” So Sennacherib king of Assyria departs, goes away, returns to Nineveh, and stays there. The text says, “As he was worshiping in the house of Nisroch his god, Adrammelech and Sharezer his sons struck him with the sword; and they escaped into the land of Ararat. Esar Haddon his son reigned in his place.” The Korean Revised Version gives 일어나 본즉 (arose and saw) no subject, where WEB reads “When men arose”, and reads 묘 where WEB reads “house”. Both editions call Adrammelech and Sharezer his sons (the Korean Revised Version: 그 아들 아드람멜렉과 사레셀).
- Hezekiah is sick and prays, and the sun returns ten steps on the sundial
in those days Hezekiah is sick and near death. Isaiah the prophet, the son of Amoz, comes to him, and says to him, “The LORD says, ‘Set your house in order, for you will die, and not live.’” Then Hezekiah turns his face to the wall and prays to the LORD, and says, “Remember now, LORD, I beg you, how I have walked before you in truth and with a perfect heart, and have done that which is good in your sight.” Then Hezekiah weeps bitterly. Then the LORD’s word comes to Isaiah, saying, “Go, and tell Hezekiah, ‘The LORD, the God of David your father, says, “I have heard your prayer. I have seen your tears. Behold, I will add fifteen years to your life. I will deliver you and this city out of the hand of the king of Assyria, and I will defend this city. This shall be the sign to you from the LORD, that the LORD will do this thing that he has spoken. Behold, I will cause the shadow on the sundial, which has gone down on the sundial of Ahaz with the sun, to return backward ten steps.”’” The text says, “So the sun returned ten steps on the sundial on which it had gone down.” The Korean Revised Version gives the weeping of 38:3 no subject of its own (심히 통곡하니); it has the LORD speak in the first person at 38:7 (나 여호와가 말한 것을 네게 이룰 증거로 이 징조를 네게 주리라, I will give you this sign as a token that I the LORD will do for you what I have spoken), where WEB reads “that the LORD will do this thing that he has spoken”; and at 38:8 it tells that the shadow of the sun (해의 그림자) went back ten degrees (십도), where WEB reads “So the sun returned ten steps”, and reads 나아갔던 (had gone forward) where WEB reads “gone down”. It reads 38:1 너는 네 집에 유언하라, where WEB reads “Set your house in order”.
- The writing of Hezekiah when he had been sick and had recovered
the text gives “The writing of Hezekiah king of Judah, when he had been sick, and had recovered of his sickness”: “I said, ‘In the middle of my life I go into the gates of Sheol. I am deprived of the residue of my years.’ I said, ‘I won’t see the LORD, the LORD in the land of the living. I will see man no more with the inhabitants of the world. My dwelling is removed, and is carried away from me like a shepherd’s tent. I have rolled up my life like a weaver. He will cut me off from the loom. From day even to night you will make an end of me. I waited patiently until morning. He breaks all my bones like a lion. From day even to night you will make an end of me. I chattered like a swallow or a crane. I moaned like a dove. My eyes weaken looking upward. Lord, I am oppressed. Be my security.’ What will I say? He has both spoken to me, and himself has done it. I will walk carefully all my years because of the anguish of my soul. Lord, men live by these things; and my spirit finds life in all of them. You restore me, and cause me to live. Behold, for peace I had great anguish, but you have in love for my soul delivered it from the pit of corruption; for you have cast all my sins behind your back. For Sheol can’t praise you. Death can’t celebrate you. Those who go down into the pit can’t hope for your truth. The living, the living, he shall praise you, as I do today. The father shall make known your truth to the children. The LORD will save me. Therefore we will sing my songs with stringed instruments all the days of our life in the LORD’s house.” The Korean Revised Version closes each of the two sayings within its own verse, 38:10 (내가 말하기를 … 하였도다) and 38:11 (내가 또 말하기를 … 하였도다), where WEB keeps the second open to the end of 38:14; it reads 주께서 (the Lord) at 38:12 and 38:13, where WEB reads “He”, and 여호와여 at 38:14, where WEB reads “Lord”; it puts the question of 38:15 after 주께서 내게 말씀하시고 또 친히 이루셨사오니 (the Lord has spoken to me and has himself done it), where WEB puts “What will I say?” first; and at 38:16 it reads a plea, 원컨대 나를 치료하시며 나를 살려주옵소서 (heal me, I pray, and make me live), where WEB reads “You restore me, and cause me to live”.
- What Isaiah had said of a cake of figs, and the sign Hezekiah had asked about
the text says, “Now Isaiah had said, ‘Let them take a cake of figs, and lay it for a poultice on the boil, and he shall recover.’ Hezekiah also had said, ‘What is the sign that I will go up to the LORD’s house?’” Both editions give the two sayings as said before (the Korean Revised Version: 하였었고, 하였었더라). The Korean Revised Version reads 한 뭉치 무화과를 취하여 종처에 붙이면 왕이 나으리라 (take a lump of figs and put it on the boil, and the king will recover), where WEB reads “Let them take a cake of figs, and lay it for a poultice on the boil, and he shall recover”.
- Merodach-baladan king of Babylon sends letters and a present, and Hezekiah is pleased and shows his treasures
at that time, Merodach-baladan the son of Baladan, king of Babylon, sends letters and a present to Hezekiah, for he heard that he had been sick, and had recovered. The text says, “Hezekiah was pleased with them, and showed them the house of his precious things, the silver, the gold, the spices, and the precious oil, and all the house of his armor, and all that was found in his treasures. There was nothing in his house, nor in all his dominion, that Hezekiah didn’t show them.” The Korean Revised Version tells first that he heard that Hezekiah had been sick and had recovered (히스기야가 병 들었다가 나았다 함을 듣고), reads 글 where WEB reads “letters”, and at 39:2 has Hezekiah rejoice because of the messengers and show everything to him (사자를 인하여 기뻐하여 그에게), where WEB reads “was pleased with them, and showed them”.
- Isaiah questions Hezekiah and tells him the word of the LORD of Armies that all in his house will be carried to Babylon
then Isaiah the prophet comes to King Hezekiah, and asks him, “What did these men say? From where did they come to you?” Hezekiah says, “They have come from a country far from me, even from Babylon.” Then Isaiah (WEB “he”) asks, “What have they seen in your house?” Hezekiah answers, “They have seen all that is in my house. There is nothing among my treasures that I have not shown them.” Then Isaiah says to Hezekiah, “Hear the word of the LORD of Armies: ‘Behold, the days are coming when all that is in your house, and that which your fathers have stored up until today, will be carried to Babylon. Nothing will be left,’ says the LORD. ‘They will take away your sons who will issue from you, whom you shall father, and they will be eunuchs in the king of Babylon’s palace.’” Then Hezekiah says to Isaiah, “The LORD’s word which you have spoken is good.” He says moreover, “For there will be peace and truth in my days.” The Korean Revised Version names Isaiah at 39:4 (이사야가); it reads 39:7 네게서 날 자손 중에서 몇이 사로잡혀 (some of the offspring who will come from you will be taken captive), where WEB reads “They will take away your sons who will issue from you”; and at 39:8 it reads 나의 생전에는 평안과 견고함이 있으리로다 (in my lifetime there will be peace and firmness), where WEB reads “For there will be peace and truth in my days”.
- The word “Comfort, comfort my people,” and the voice of one who calls out
the text says, “‘Comfort, comfort my people,’ says your God. ‘Speak comfortably to Jerusalem, and call out to her that her warfare is accomplished, that her iniquity is pardoned, that she has received of the LORD’s hand double for all her sins.’ The voice of one who calls out, ‘Prepare the way of the LORD in the wilderness! Make a level highway in the desert for our God. Every valley shall be exalted, and every mountain and hill shall be made low. The uneven shall be made level, and the rough places a plain. The LORD’s glory shall be revealed, and all flesh shall see it together; for the mouth of the LORD has spoken it.’ The voice of one saying, ‘Cry out!’ One said, ‘What shall I cry?’ ‘All flesh is like grass, and all its glory is like the flower of the field. The grass withers, the flower fades, because the LORD’s breath blows on it. Surely the people are like grass. The grass withers, the flower fades; but the word of our God stands forever.’” It goes on, “You who tell good news to Zion, go up on a high mountain. You who tell good news to Jerusalem, lift up your voice with strength! Lift it up! Don’t be afraid! Say to the cities of Judah, ‘Behold, your God!’ Behold, the Lord GOD will come as a mighty one, and his arm will rule for him. Behold, his reward is with him, and his recompense before him. He will feed his flock like a shepherd. He will gather the lambs in his arm, and carry them in his bosom. He will gently lead those who have their young.” The answer at 40:6, “What shall I cry?”, is that of the speaker (“I”) to the voice that says “Cry out!”, and neither edition names the one who answers. Neither edition says who calls out or who speaks, or who is addressed at 40:9 as the one who tells good news. Where WEB reads “One said” at 40:6, the Korean Revised Version reads 대답하되 (answering), and it introduces “All flesh is like grass” with 가로되 (saying), where WEB opens a new quotation; it ends 40:8 with 하라 (say it: 우리 하나님의 말씀은 영영히 서리라 하라).
- The word that asks, “To whom then will you liken God?”
the text says, “Who has measured the waters in the hollow of his hand, and marked off the sky with his span, and calculated the dust of the earth in a measuring basket, and weighed the mountains in scales, and the hills in a balance? Who has directed the LORD’s Spirit, or has taught him as his counselor? Who did he take counsel with, and who instructed him, and taught him in the path of justice, and taught him knowledge, and showed him the way of understanding? Behold, the nations are like a drop in a bucket, and are regarded as a speck of dust on a balance. Behold, he lifts up the islands like a very little thing. Lebanon is not sufficient to burn, nor its animals sufficient for a burnt offering. All the nations are like nothing before him. They are regarded by him as less than nothing, and vanity. To whom then will you liken God? Or what likeness will you compare to him? A workman has cast an image, and the goldsmith overlays it with gold, and casts silver chains for it. He who is too impoverished for such an offering chooses a tree that will not rot. He seeks a skillful workman to set up a carved image for him that will not be moved. Haven’t you known? Haven’t you heard? Haven’t you been told from the beginning? Haven’t you understood from the foundations of the earth? It is he who sits above the circle of the earth, and its inhabitants are like grasshoppers; who stretches out the heavens like a curtain, and spreads them out like a tent to dwell in, who brings princes to nothing, who makes the judges of the earth meaningless. They are planted scarcely. They are sown scarcely. Their stock has scarcely taken root in the ground. He merely blows on them, and they wither, and the whirlwind takes them away as stubble.” “To whom then will you liken me? Who is my equal?” says the Holy One. It goes on, “Lift up your eyes on high, and see who has created these, who brings out their army by number. He calls them all by name. By the greatness of his might, and because he is strong in power, not one is lacking.” The Korean Revised Version reads at 40:15 섬들은 떠오르는 먼지 같으니 (the islands are like dust that rises), where WEB reads “Behold, he lifts up the islands like a very little thing”; at 40:16 레바논 짐승들은 번제 소용에도 부족하겠고 그 삼림은 그 화목 소용에도 부족할 것이라 (the animals of Lebanon are not enough for burnt offerings, and its forest is not enough for firewood), where WEB reads “Lebanon is not sufficient to burn, nor its animals sufficient for a burnt offering”; and at 40:22 it puts the spreading out of the heavens in the past (하늘을 차일 같이 펴셨으며 거할 천막 같이 베푸셨고). The Korean Revised Version also names God at 40:24 (하나님의 부심을 받고, blown on by God) and the Lord at 40:26 (주께서는 수효대로 만상을 이끌어 내시고), where WEB reads “He merely blows on them” and “who brings out their army by number”.
- The word that asks Jacob and Israel why they say, “My way is hidden from the LORD”
the text says, “Why do you say, Jacob, and speak, Israel, ‘My way is hidden from the LORD, and the justice due me is disregarded by my God’? Haven’t you known? Haven’t you heard? The everlasting God, the LORD, the Creator of the ends of the earth, doesn’t faint. He isn’t weary. His understanding is unsearchable. He gives power to the weak. He increases the strength of him who has no might. Even the youths faint and get weary, and the young men utterly fall; but those who wait for the LORD will renew their strength. They will mount up with wings like eagles. They will run, and not be weary. They will walk, and not faint.” These verses carry no formula naming who speaks.
- The word that asks who has raised up one from the east
the text says, “Keep silent before me, islands, and let the peoples renew their strength. Let them come near, then let them speak. Let’s meet together for judgment. Who has raised up one from the east? Who called him to his feet in righteousness? He hands over nations to him and makes him rule over kings. He gives them like the dust to his sword, like the driven stubble to his bow. He pursues them and passes by safely, even by a way that he had not gone with his feet. Who has worked and done it, calling the generations from the beginning? I, the LORD, the first, and with the last, I am he.” It goes on, “The islands have seen, and fear. The ends of the earth tremble. They approach, and come. Everyone helps his neighbor. They say to their brothers, ‘Be strong!’ So the carpenter encourages the goldsmith. He who smooths with the hammer encourages him who strikes the anvil, saying of the soldering, ‘It is good;’ and he fastens it with nails, that it might not totter.” These verses carry no formula naming who speaks; 41:4 reads “I, the LORD”. Neither edition says who the one raised up from the east at 41:2 is. WEB closes at the end of 41:4 the quotation it opens at 41:1. The Korean Revised Version speaks to the peoples at 41:1 (민족들아 힘을 새롭게 하라 가까이 나아오라 그리하고 말하라, calling on the peoples themselves to renew their strength, come near and speak), where WEB reads “let the peoples renew their strength. Let them come near, then let them speak”; puts 41:3 in the past (안전히 지났나니, passed by safely); and names the idol at 41:7 (우상으로 흔들리지 않게, so that the idol does not totter), where WEB reads “that it might not totter”.
- The LORD’s word “Don’t be afraid” to Israel, “my servant”
“But you, Israel, my servant, Jacob whom I have chosen, the offspring of Abraham my friend, you whom I have taken hold of from the ends of the earth, and called from its corners, and said to you, ‘You are my servant. I have chosen you and have not cast you away.’ Don’t you be afraid, for I am with you. Don’t be dismayed, for I am your God. I will strengthen you. Yes, I will help you. Yes, I will uphold you with the right hand of my righteousness. Behold, all those who are incensed against you will be disappointed and confounded. Those who strive with you will be like nothing, and shall perish. You will seek them, and won’t find them, even those who contend with you. Those who war against you will be as nothing, as a nonexistent thing. For I, the LORD your God, will hold your right hand, saying to you, ‘Don’t be afraid. I will help you.’ Don’t be afraid, you worm Jacob, and you men of Israel. I will help you,” says the LORD. “Your Redeemer is the Holy One of Israel. Behold, I have made you into a new sharp threshing instrument with teeth. You will thresh the mountains, and beat them small, and will make the hills like chaff. You will winnow them, and the wind will carry them away, and the whirlwind will scatter them. You will rejoice in the LORD. You will glory in the Holy One of Israel. The poor and needy seek water, and there is none. Their tongue fails for thirst. I, the LORD, will answer them. I, the God of Israel, will not forsake them. I will open rivers on the bare heights, and springs in the middle of the valleys. I will make the wilderness a pool of water, and the dry land springs of water. I will put cedar, acacia, myrtle, and oil trees in the wilderness. I will set cypress trees, pine, and box trees together in the desert; that they may see, know, consider, and understand together, that the LORD’s hand has done this, and the Holy One of Israel has created it.” WEB closes the quotation it opens at 41:8 inside 41:14, before “says the LORD”, opens it again at once, and leaves it open at the end of 41:20. The Korean Revised Version puts 41:15 in the future (보라 내가 너로 이가 날카로운 새 타작 기계를 삼으리니), where WEB reads “Behold, I have made you into a new sharp threshing instrument with teeth.”
- The LORD’s word “Produce your cause”
“Produce your cause,” says the LORD. “Bring out your strong reasons!” says the King of Jacob. “Let them announce and declare to us what will happen! Declare the former things, what they are, that we may consider them, and know the latter end of them; or show us things to come. Declare the things that are to come hereafter, that we may know that you are gods. Yes, do good, or do evil, that we may be dismayed, and see it together. Behold, you are nothing, and your work is nothing. He who chooses you is an abomination. I have raised up one from the north, and he has come, from the rising of the sun, one who calls on my name, and he shall come on rulers as on mortar, and as the potter treads clay. Who has declared it from the beginning, that we may know? and before, that we may say, ‘He is right’? Surely, there is no one who declares. Surely, there is no one who shows. Surely, there is no one who hears your words. I am the first to say to Zion, ‘Behold, look at them;’ and I will give one who brings good news to Jerusalem. When I look, there is no man, even among them there is no counselor who, when I ask, can answer a word. Behold, all of their deeds are vanity and nothing. Their molten images are wind and confusion.” Neither edition says who the “one from the north” and the “one who calls on my name” of 41:25 are. WEB opens a quotation at 41:22, opens it again at 41:25, and closes neither within these verses. The Korean Revised Version speaks to the idols at 41:21 (너희 우상들은 소송을 일으키라, calling on the idols to bring their suit), where WEB reads “Produce your cause”; opens 41:22 with 장차 당할 일을 우리에게 진술하라 (a command, spoken to those addressed, to declare what will happen), where WEB reads “Let them announce and declare to us what will happen!”; reads at 41:25 오게 하였나니 (made to come), where WEB reads “and he has come”; and at 41:27 puts the word to Zion in the past (내가 비로소 시온에 이르기를 … 하였노라), where WEB reads “I am the first to say to Zion”.
- The word “Behold, my servant, whom I uphold”
the text says, “Behold, my servant, whom I uphold, my chosen, in whom my soul delights: I have put my Spirit on him. He will bring justice to the nations. He will not shout, nor raise his voice, nor cause it to be heard in the street. He won’t break a bruised reed. He won’t quench a dimly burning wick. He will faithfully bring justice. He will not fail nor be discouraged, until he has set justice on the earth, and the islands wait for his law.” God the LORD, he who created the heavens and stretched them out, he who spread out the earth and that which comes out of it, he who gives breath to its people and spirit to those who walk in it, says: “I, the LORD, have called you in righteousness. I will hold your hand. I will keep you, and make you a covenant for the people, as a light for the nations, to open the blind eyes, to bring the prisoners out of the dungeon, and those who sit in darkness out of the prison. I am the LORD. That is my name. I will not give my glory to another, nor my praise to engraved images. Behold, the former things have happened and I declare new things. I tell you about them before they come up.” The text does not say who “my servant” of 42:1 is, or whom the LORD addresses as “you” at 42:6. WEB closes at the end of 42:4 the quotation it opens at 42:1, and opens again at 42:8 the quotation it opens at 42:6. The Korean Revised Version gives 42:7 the subject 네가 (네가 소경의 눈을 밝히며, with the one addressed as the one who opens the eyes of the blind), where WEB reads “to open the blind eyes”, and reads at 42:9 전에 예언한 일이 이미 이루었느니라 (what was foretold before has already come to pass), where WEB reads “the former things have happened”.
- The word “Sing to the LORD a new song”
the text says, “Sing to the LORD a new song, and his praise from the end of the earth, you who go down to the sea, and all that is therein, the islands and their inhabitants. Let the wilderness and its cities raise their voices, with the villages that Kedar inhabits. Let the inhabitants of Sela sing. Let them shout from the top of the mountains! Let them give glory to the LORD, and declare his praise in the islands. The LORD will go out like a mighty man. He will stir up zeal like a man of war. He will raise a war cry. Yes, he will shout aloud. He will triumph over his enemies.” It goes on, “I have been silent a long time. I have been quiet and restrained myself. Now I will cry out like a travailing woman. I will both gasp and pant. I will destroy mountains and hills, and dry up all their herbs. I will make the rivers islands, and will dry up the pools. I will bring the blind by a way that they don’t know. I will lead them in paths that they don’t know. I will make darkness light before them, and crooked places straight. I will do these things, and I will not forsake them. Those who trust in engraved images, who tell molten images, ‘You are our gods,’ will be turned back. They will be utterly disappointed.” These verses carry no formula naming who speaks. WEB opens a quotation at 42:14, opens it again at 42:17, and closes neither within these verses. The Korean Revised Version names those it calls first at 42:10 (항해하는 자와 바다 가운데 만물과 섬들과 그 거민들아, those who sail, all that is in the sea, the islands and their inhabitants), and reads at 42:11 게달 사람의 거하는 촌락들 (the villages where the people of Kedar live), where WEB reads “the villages that Kedar inhabits”.
- The word “Who is blind, but my servant?”
the text says, “Hear, you deaf, and look, you blind, that you may see. Who is blind, but my servant? Or who is as deaf as my messenger whom I send? Who is as blind as he who is at peace, and as blind as the LORD’s servant? You see many things, but don’t observe. His ears are open, but he doesn’t listen. It pleased the LORD, for his righteousness’ sake, to magnify the law and make it honorable. But this is a robbed and plundered people. All of them are snared in holes, and they are hidden in prisons. They have become captives, and no one delivers, and a plunder, and no one says, ‘Restore them!’ Who is there among you who will give ear to this? Who will listen and hear for the time to come? Who gave Jacob as plunder, and Israel to the robbers? Didn’t the LORD, he against whom we have sinned? For they would not walk in his ways, and they disobeyed his law. Therefore he poured the fierceness of his anger on him, and the strength of battle. It set him on fire all around, but he didn’t know. It burned him, but he didn’t take it to heart.” These verses carry no formula naming who speaks, and the text does not say who “my servant” and “my messenger whom I send” of 42:19 are. The Korean Revised Version reads at 42:19 나와 친한 자 (in the Korean’s words, the one who is close to me), where WEB reads “he who is at peace”; at 42:20 it names no other subject after 네가 (네가 많은 것을 볼찌라도 유의치 아니하며 귀는 밝을찌라도 듣지 아니하는도다), where WEB goes on “His ears are open, but he doesn’t listen”; it names the people at 42:24 (백성들이 그 길로 행치 아니하며), where WEB reads “they would not walk in his ways”; and at 42:25 it names the LORD and Israel (여호와께서 맹렬한 진노와 전쟁의 위력으로 이스라엘에게 베푸시매), where WEB reads “he poured the fierceness of his anger on him”.
- The LORD’s word “Don’t be afraid, for I have redeemed you”
the text reads, “But now the LORD who created you, Jacob, and he who formed you, Israel, says:” The LORD says, “Don’t be afraid, for I have redeemed you. I have called you by your name. You are mine. When you pass through the waters, I will be with you, and through the rivers, they will not overflow you. When you walk through the fire, you will not be burned, and flame will not scorch you. For I am the LORD your God, the Holy One of Israel, your Savior. I have given Egypt as your ransom, Ethiopia and Seba in your place. Since you have been precious and honored in my sight, and I have loved you, therefore I will give people in your place, and nations instead of your life. Don’t be afraid, for I am with you. I will bring your offspring from the east, and gather you from the west. I will tell the north, ‘Give them up!’ and tell the south, ‘Don’t hold them back! Bring my sons from far away, and my daughters from the ends of the earth— everyone who is called by my name, and whom I have created for my glory, whom I have formed, yes, whom I have made.’” The Korean Revised Version reads 구스 at 43:3, where WEB reads “Ethiopia”.
- The LORD’s word “You are my witnesses”
the text says, “Bring out the blind people who have eyes, and the deaf who have ears. Let all the nations be gathered together, and let the peoples be assembled. Who among them can declare this, and show us former things? Let them bring their witnesses, that they may be justified, or let them hear, and say, ‘That is true.’” “You are my witnesses,” says the LORD, “With my servant whom I have chosen; that you may know and believe me, and understand that I am he. Before me there was no God formed, neither will there be after me. I myself am the LORD. Besides me, there is no savior. I have declared, I have saved, and I have shown, and there was no strange god among you. Therefore you are my witnesses”, says the LORD, “and I am God. Yes, since the day was, I am he. There is no one who can deliver out of my hand. I will work, and who can hinder it?” WEB sets 43:8–9 outside the quotation of the LORD’s words, which it opens at 43:10 and closes at the end of 43:13. The Korean Revised Version reads at 43:9 열방은 모였으며 민족들이 회집하였은들 (though the nations have gathered and the peoples have assembled), where WEB reads “Let all the nations be gathered together, and let the peoples be assembled”, and 듣는 자들로 옳다 말하게 하라 (let them make those who hear say that it is right), where WEB reads “or let them hear, and say, ‘That is true.’”; and at 43:10 너희는 나의 증인, 나의 종으로 택함을 입었나니 (in the Korean’s words, you are my witnesses, chosen as my servant), where WEB reads “With my servant whom I have chosen”.
- The LORD’s word “For your sake, I have sent to Babylon” and “Behold, I will do a new thing”
the text reads, “The LORD, your Redeemer, the Holy One of Israel says:” The LORD says, “For your sake, I have sent to Babylon, and I will bring all of them down as fugitives, even the Chaldeans, in the ships of their rejoicing. I am the LORD, your Holy One, the Creator of Israel, your King.” The text goes on, “The LORD, who makes a way in the sea, and a path in the mighty waters, who brings out the chariot and horse, the army and the mighty man (they lie down together, they shall not rise; they are extinct, they are quenched like a wick) says:” The LORD says, “Don’t remember the former things, and don’t consider the things of old. Behold, I will do a new thing. It springs out now. Don’t you know it? I will even make a way in the wilderness, and rivers in the desert. The animals of the field, the jackals and the ostriches, shall honor me, because I give water in the wilderness and rivers in the desert, to give drink to my people, my chosen, the people which I formed for myself, that they might declare my praise.” WEB does not close within these verses the quotation it opens at 43:18. The Korean Revised Version reads at 43:14 너희를 위하여 내가 바벨론에 보내어 모든 갈대아 사람으로 자기들의 연락하던 배를 타고 도망하여 내려가게 하리라 (a sending to Babylon, and all the Chaldeans made to flee down in the ships of their pleasure, told in the future), where WEB reads “I have sent to Babylon, and I will bring all of them down as fugitives, even the Chaldeans, in the ships of their rejoicing”; and at 43:16–17 the LORD speaks of himself in the first person, with the deeds in the past (… 꺼져가는 등불 같게 한 나 여호와가 말하노라, the LORD naming himself as the one who made them like a wick going out), where WEB reads “The LORD, who makes a way in the sea … says”.
- The word “Yet you have not called on me, Jacob”
the text says, “Yet you have not called on me, Jacob; but you have been weary of me, Israel. You have not brought me any of your sheep for burnt offerings, neither have you honored me with your sacrifices. I have not burdened you with offerings, nor wearied you with frankincense. You have bought me no sweet cane with money, nor have you filled me with the fat of your sacrifices, but you have burdened me with your sins. You have wearied me with your iniquities. I, even I, am he who blots out your transgressions for my own sake; and I will not remember your sins. Put me in remembrance. Let us plead together. Declare your case, that you may be justified. Your first father sinned, and your teachers have transgressed against me. Therefore I will profane the princes of the sanctuary; and I will make Jacob a curse, and Israel an insult.” These verses carry no formula naming who speaks, and the text does not say who the first father of 43:27 is (“Your first father sinned”). WEB sets them inside a quotation that it closes at the end of 43:28.
- The LORD’s word “I will pour my Spirit on your descendants”
the text says, “Yet listen now, Jacob my servant, and Israel, whom I have chosen.” It goes on, “This is what the LORD who made you, and formed you from the womb, who will help you says:” The LORD says, “Don’t be afraid, Jacob my servant; and you, Jeshurun, whom I have chosen. For I will pour water on him who is thirsty, and streams on the dry ground. I will pour my Spirit on your descendants, and my blessing on your offspring; and they will spring up among the grass, as willows by the watercourses. One will say, ‘I am the LORD’s.’ Another will be called by the name of Jacob; and another will write with his hand ‘to the LORD,’ and honor the name of Israel.” The Korean Revised Version reads at 44:5 야곱의 이름으로 자칭할 것이며 (will call himself by the name of Jacob), where WEB reads “Another will be called by the name of Jacob”, and 이스라엘의 이름으로 칭호하리라 (will take the name of Israel as his title), where WEB reads “honor the name of Israel”.
- The LORD’s word “Besides me there is no God,” and the vanity of those who make a carved image
This is what the LORD, the King of Israel, and his Redeemer, the LORD of Armies, says: “I am the first, and I am the last; and besides me there is no God. Who is like me? Who will call, and will declare it, and set it in order for me, since I established the ancient people? Let them declare the things that are coming, and that will happen. Don’t fear, neither be afraid. Haven’t I declared it to you long ago, and shown it? You are my witnesses. Is there a God besides me? Indeed, there is not. I don’t know any other Rock.” The text goes on, “Everyone who makes a carved image is vain. The things that they delight in will not profit. Their own witnesses don’t see, nor know, that they may be disappointed. Who has fashioned a god, or molds an image that is profitable for nothing? Behold, all his fellows will be disappointed; and the workmen are mere men. Let them all be gathered together. Let them stand up. They will fear. They will be put to shame together. The blacksmith takes an ax, works in the coals, fashions it with hammers, and works it with his strong arm. He is hungry, and his strength fails; he drinks no water, and is faint. The carpenter stretches out a line. He marks it out with a pencil. He shapes it with planes. He marks it out with compasses, and shapes it like the figure of a man, with the beauty of a man, to reside in a house. He cuts down cedars for himself, and takes the cypress and the oak, and strengthens for himself one among the trees of the forest. He plants a cypress tree, and the rain nourishes it. Then it will be for a man to burn; and he takes some of it and warms himself. Yes, he burns it and bakes bread. Yes, he makes a god and worships it; he makes it a carved image, and falls down to it. He burns part of it in the fire. With part of it, he eats meat. He roasts a roast and is satisfied. Yes, he warms himself and says, ‘Aha! I am warm. I have seen the fire.’ The rest of it he makes into a god, even his engraved image. He bows down to it and worships, and prays to it, and says, ‘Deliver me, for you are my god!’ They don’t know, neither do they consider, for he has shut their eyes, that they can’t see, and their hearts, that they can’t understand. No one thinks, neither is there knowledge nor understanding to say, ‘I have burned part of it in the fire. Yes, I have also baked bread on its coals. I have roasted meat and eaten it. Shall I make the rest of it into an abomination? Shall I bow down to a tree trunk?’ He feeds on ashes. A deceived heart has turned him aside; and he can’t deliver his soul, nor say, ‘Isn’t there a lie in my right hand?’” 44:9–20 carry no formula naming who speaks. The Korean Revised Version opens 44:7 with 내가 옛날 백성을 세운 이후로 (in the Korean’s words, since I established the ancient people), where WEB opens “Who is like me?”; reads at 44:8 과연 반석이 없나니 다른 신이 있음을 알지 못하노라 (in the Korean’s words, truly there is no rock; I do not know that there is any other god), where WEB reads “Indeed, there is not. I don’t know any other Rock”; reads at 44:12 철공은 철을 숯불에 불리고 (the smith heats the iron in the coals), where WEB reads “The blacksmith takes an ax, works in the coals”; reads 디르사나무 at 44:14, where WEB reads “the cypress”, and 혹 삼림 중에 자기를 위하여 한 나무를 택하며 (or chooses for himself a tree in the forest), where WEB reads “strengthens for himself one among the trees of the forest”; and at 44:18 names no one who covers their eyes (그 눈이 가리워져서, their eyes being covered), where WEB reads “for he has shut their eyes”.
- The word “Remember these things, Jacob” and “Sing, you heavens”
the text says, “Remember these things, Jacob and Israel, for you are my servant. I have formed you. You are my servant. Israel, you will not be forgotten by me. I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins. Return to me, for I have redeemed you. Sing, you heavens, for the LORD has done it! Shout, you lower parts of the earth! Break out into singing, you mountains, O forest, all of your trees, for the LORD has redeemed Jacob, and will glorify himself in Israel.” These verses carry no formula naming who speaks. The Korean Revised Version opens 44:23 with 여호와께서 이 일을 행하셨으니 (the LORD has done this), before it calls on the heavens to sing.
- The LORD’s word that says of Cyrus, “He is my shepherd”
the text reads, “The LORD, your Redeemer, and he who formed you from the womb says:” The LORD says, “I am the LORD, who makes all things; who alone stretches out the heavens; who spreads out the earth by myself; who frustrates the signs of the liars, and makes diviners mad; who turns wise men backward, and makes their knowledge foolish; who confirms the word of his servant, and performs the counsel of his messengers; who says of Jerusalem, ‘She will be inhabited;’ and of the cities of Judah, ‘They will be built,’ and ‘I will raise up its waste places;’ who says to the deep, ‘Be dry,’ and ‘I will dry up your rivers,’ who says of Cyrus, ‘He is my shepherd, and shall perform all my pleasure,’ even saying of Jerusalem, ‘She will be built;’ and of the temple, ‘Your foundation will be laid.’” Neither edition gives Cyrus a title or a land at 44:28. The Korean Revised Version puts the deeds of 44:24 in the past (나는 만물을 지은 여호와라 나와 함께한 자 없이 홀로 하늘을 폈으며 땅을 베풀었고), where WEB reads “who makes all things; who alone stretches out the heavens; who spreads out the earth by myself”, and reads 내 종 and 내 사자 at 44:26, in the first person, where WEB reads “his servant” and “his messengers”.
- The LORD’s word to Cyrus, his anointed
45:1 reads, “The LORD says to his anointed, to Cyrus, whose right hand I have held to subdue nations before him and strip kings of their armor, to open the doors before him, and the gates shall not be shut:” and the LORD’s words follow, “I will go before you and make the rough places smooth. I will break the doors of bronze in pieces and cut apart the bars of iron. I will give you the treasures of darkness and hidden riches of secret places, that you may know that it is I, the LORD, who calls you by your name, even the God of Israel. For Jacob my servant’s sake, and Israel my chosen, I have called you by your name. I have given you a title, though you have not known me. I am the LORD, and there is no one else. Besides me, there is no God. I will strengthen you, though you have not known me, that they may know from the rising of the sun, and from the west, that there is no one besides me. I am the LORD, and there is no one else. I form the light and create darkness. I make peace and create calamity. I am the LORD, who does all these things.” WEB does not close this quotation at 45:7; it closes it at the end of 45:10. The Korean Revised Version gives 45:1 in the LORD’s own first person and in the future (나 여호와는 나의 기름 받은 고레스의 오른손을 잡고 열국으로 그 앞에 항복하게 하며 열왕의 허리를 풀며 성 문을 그 앞에 열어서 닫지 못하게 하리라), where WEB reads “whose right hand I have held”, ends the verse with 내가 고레스에게 이르기를, which opens the words to Cyrus, and closes the words at the end of 45:7 with 하였노라. At 45:5 it reads 나는 네 띠를 동일 것이요, where WEB reads “I will strengthen you”.
- The word “Woe to him who strives with his Maker”
WEB goes on with the quotation it opens at 45:2 and closes it at the end of 45:10: “Rain, you heavens, from above, and let the skies pour down righteousness. Let the earth open, that it may produce salvation, and let it cause righteousness to spring up with it. I, the LORD, have created it. Woe to him who strives with his Maker— a clay pot among the clay pots of the earth! Shall the clay ask him who fashions it, ‘What are you making?’ or your work, ‘He has no hands’? Woe to him who says to a father, ‘What have you become the father of?’ or to a mother, ‘What have you given birth to?’” Then 45:11 reads, “The LORD, the Holy One of Israel and his Maker says:” and the LORD’s words follow, “You ask me about the things that are to come, concerning my sons, and you command me concerning the work of my hands! I have made the earth, and created man on it. I, even my hands, have stretched out the heavens. I have commanded all their army. I have raised him up in righteousness, and I will make all his ways straight. He shall build my city, and he shall let my exiles go free, not for price nor reward,” says the LORD of Armies. Neither edition names the “him” of 45:13. The Korean Revised Version closes the LORD’s words to Cyrus at the end of 45:7 and gives 45:8–10 outside them; it reads 45:11 as a command (장래 일을 내게 물으라 또 내 아들들의 일과 내 손으로 한 일에 대하여 내게 부탁하라), and closes the LORD’s words at the end of 45:13 with 하셨느니라.
- The LORD’s word that the labor of Egypt, the merchandise of Ethiopia and the Sabeans will come over and bow down
the LORD says, “The labor of Egypt, and the merchandise of Ethiopia, and the Sabeans, men of stature, will come over to you, and they will be yours. They will go after you. They shall come over in chains. They will bow down to you. They will make supplication to you: ‘Surely God is in you; and there is no one else. There is no other god. Most certainly you are a God who has hidden yourself, God of Israel, the Savior.’” The text goes on, “They will be disappointed, yes, confounded, all of them. Those who are makers of idols will go into confusion together. Israel will be saved by the LORD with an everlasting salvation. You will not be disappointed nor confounded to ages everlasting.” The Korean Revised Version closes the LORD’s words at the end of 45:14 with 하시니라 and gives 45:15 after them (구원자 이스라엘의 하나님이여 진실로 주는 스스로 숨어 계시는 하나님이시니이다), where WEB keeps 45:15 inside the supplication of 45:14.
- The LORD’s word “Look to me, and be saved, all the ends of the earth”
45:18 reads, “For the LORD who created the heavens, the God who formed the earth and made it, who established it and didn’t create it a waste, who formed it to be inhabited says:” and the LORD’s words follow, “I am the LORD. There is no other. I have not spoken in secret, in a place of the land of darkness. I didn’t say to the offspring of Jacob, ‘Seek me in vain.’ I, the LORD, speak righteousness. I declare things that are right. Assemble yourselves and come. Draw near together, you who have escaped from the nations. Those have no knowledge who carry the wood of their engraved image, and pray to a god that can’t save. Declare and present it. Yes, let them take counsel together. Who has shown this from ancient time? Who has declared it of old? Haven’t I, the LORD? There is no other God besides me, a just God and a Savior. There is no one besides me. Look to me, and be saved, all the ends of the earth; for I am God, and there is no other. I have sworn by myself. The word has gone out of my mouth in righteousness, and will not be revoked, that to me every knee shall bow, every tongue shall take an oath. They will say of me, ‘There is righteousness and strength only in the LORD.’” The text goes on, outside WEB’s quotation marks, “Even to him will men come. All those who raged against him will be disappointed. All the offspring of Israel will be justified in the LORD, and will rejoice!” The Korean Revised Version keeps the rest of 45:24 and 45:25 inside the LORD’s words and closes them with 하느니라 하셨느니라.
- The word “Bel bows down. Nebo stoops.”
the text says, “Bel bows down. Nebo stoops. Their idols are carried by animals, and on the livestock. The things that you carried around are heavy loads, a burden for the weary. They stoop and they bow down together. They could not deliver the burden, but they have gone into captivity. Listen to me, house of Jacob, and all the remnant of the house of Israel, that have been carried from their birth, that have been carried from the womb. Even to old age I am he, and even to gray hairs I will carry you. I have made, and I will bear. Yes, I will carry, and will deliver. To whom will you compare me, and consider my equal, and compare me, as if we were the same? Some pour out gold from the bag, and weigh silver in the balance. They hire a goldsmith, and he makes it a god. They fall down— yes, they worship. They bear it on their shoulder. They carry it, and set it in its place, and it stands there. It cannot move from its place. Yes, one may cry to it, yet it can not answer. It cannot save him out of his trouble.” No verse of 46:1–7 carries a formula of the LORD’s speaking. WEB sets 46:1–2 outside quotation marks and opens a quotation at 46:3. The Korean Revised Version reads 46:4 as 너희가 노년에 이르기까지 내가 그리하겠고, where WEB reads “Even to old age I am he”.
- The word “I call a ravenous bird from the east”
the text says, “Remember this, and show yourselves men. Bring it to mind again, you transgressors. Remember the former things of old; for I am God, and there is no other. I am God, and there is none like me. I declare the end from the beginning, and from ancient times things that are not yet done. I say: My counsel will stand, and I will do all that I please. I call a ravenous bird from the east, the man of my counsel from a far country. Yes, I have spoken. I will also bring it to pass. I have planned. I will also do it. Listen to me, you stubborn-hearted, who are far from righteousness! I bring my righteousness near. It is not far off, and my salvation will not wait. I will grant salvation to Zion, my glory to Israel.” No verse of 46:8–13 carries a formula of the LORD’s speaking, and neither edition names the bird or the man of 46:11. The Korean Revised Version puts the calling of the man in the future (먼 나라에서 나의 모략을 이룰 사람을 부를 것이라), and reads 46:13 as 내가 나의 영광인 이스라엘을 위하여 구원을 시온에 베풀리라, where WEB reads “I will grant salvation to Zion, my glory to Israel”.
- The word to the virgin daughter of Babylon to come down and sit in the dust
the text says, “Come down and sit in the dust, virgin daughter of Babylon. Sit on the ground without a throne, daughter of the Chaldeans. For you will no longer be called tender and delicate. Take the millstones and grind flour. Remove your veil, lift up your skirt, uncover your legs, and wade through the rivers. Your nakedness will be uncovered. Yes, your shame will be seen. I will take vengeance, and will spare no one.” WEB sets 47:4 outside its quotation marks: “Our Redeemer, the LORD of Armies is his name, is the Holy One of Israel.” The text goes on, “Sit in silence, and go into darkness, daughter of the Chaldeans. For you shall no longer be called the mistress of kingdoms. I was angry with my people. I profaned my inheritance and gave them into your hand. You showed them no mercy. You laid a very heavy yoke on the aged. You said, ‘I will be a princess forever,’ so that you didn’t lay these things to your heart, nor did you remember the results. Now therefore hear this, you who are given to pleasures, who sit securely, who say in your heart, ‘I am, and there is no one else besides me. I won’t sit as a widow, neither will I know the loss of children.’ But these two things will come to you in a moment in one day: the loss of children and widowhood. They will come on you in their full measure, in the multitude of your sorceries, and the great abundance of your enchantments. For you have trusted in your wickedness. You have said, ‘No one sees me.’ Your wisdom and your knowledge has perverted you. You have said in your heart, ‘I am, and there is no one else besides me.’ Therefore disaster will come on you. You won’t know when it dawns. Mischief will fall on you. You won’t be able to put it away. Desolation will come on you suddenly, which you don’t understand. Stand now with your enchantments and with the multitude of your sorceries, in which you have labored from your youth, as if you might profit, as if you might prevail. You are wearied in the multitude of your counsels. Now let the astrologers, the stargazers, and the monthly prognosticators stand up and save you from the things that will happen to you. Behold, they are like stubble. The fire will burn them. They won’t deliver themselves from the power of the flame. It won’t be a coal to warm at or a fire to sit by. The things that you labored in will be like this: those who have trafficked with you from your youth will each wander in his own way. There will be no one to save you.” No verse of 47:1–15 carries a formula of the LORD’s speaking. The Korean Revised Version sets 47:4 in parentheses ((우리의 구속자는 그 이름이 만군의 여호와 이스라엘의 거룩한 자시니라)), reads 딸 갈대아여 at 47:1 and 47:5, where WEB reads “daughter of the Chaldeans”, and reads 주모 at 47:7 as at 47:5, where WEB reads “princess” at 47:7.
- The word “Hear this, house of Jacob”
the text says, “Hear this, house of Jacob, you who are called by the name of Israel, and have come out of the waters of Judah. You swear by the LORD’s name, and make mention of the God of Israel, but not in truth, nor in righteousness— for they call themselves citizens of the holy city, and rely on the God of Israel; the LORD of Armies is his name. I have declared the former things from of old. Yes, they went out of my mouth, and I revealed them. I did them suddenly, and they happened. Because I knew that you are obstinate, and your neck is an iron sinew, and your brow bronze; therefore I have declared it to you from of old; before it came to pass I showed it to you; lest you should say, ‘My idol has done them. My engraved image and my molten image has commanded them.’ You have heard it. Now see all this. And you, won’t you declare it? I have shown you new things from this time, even hidden things, which you have not known. They are created now, and not from of old. Before today, you didn’t hear them, lest you should say, ‘Behold, I knew them.’ Yes, you didn’t hear. Yes, you didn’t know. Yes, from of old your ear was not opened, for I knew that you dealt very treacherously, and were called a transgressor from the womb. For my name’s sake, I will defer my anger, and for my praise, I hold it back for you so that I don’t cut you off. Behold, I have refined you, but not as silver. I have chosen you in the furnace of affliction. For my own sake, for my own sake, I will do it; for how would my name be profaned? I will not give my glory to another.” WEB opens a further quotation within 48:6, before “I have shown you new things”, and closes neither in these verses. The Korean Revised Version gives the same words at 48:1 and again at 48:2 (야곱 집이여 이스라엘의 이름으로 일컬음을 받으며 … 너희는 이를 들을지어다), where WEB gives two verses in another order, and speaks to the house of Jacob in the second person throughout, where WEB 48:2 reads “for they call themselves”. It opens 48:3 with 여호와께서 가라사대, a formula of the LORD’s speaking, which WEB does not have.
- The word “I am the first. I am also the last,” and the words “the Lord GOD has sent me”
the text says, “Listen to me, O Jacob, and Israel my called: I am he. I am the first. I am also the last. Yes, my hand has laid the foundation of the earth, and my right hand has spread out the heavens. when I call to them, they stand up together. Assemble yourselves, all of you, and hear! Who among them has declared these things? He whom the LORD loves will do what he likes to Babylon, and his arm will be against the Chaldeans. I, even I, have spoken. Yes, I have called him. I have brought him and he shall make his way prosperous. Come near to me and hear this: ‘From the beginning I have not spoken in secret; from the time that it happened, I was there.’” The verse goes on, “Now the Lord GOD has sent me with his Spirit,” in the first person of a speaker no verse names. Neither edition names the one the LORD loves of 48:14 or the “him” of 48:15. WEB opens a quotation at “From the beginning” and closes one after “I was there”. The Korean Revised Version closes the words at “I was there” with 하셨느니라 and gives 이제는 주 여호와께서 나와 그 신을 보내셨느니라 after them; at 48:14 it reads 나 여호와의 사랑하는 자가 나의 뜻을 바벨론에 행하리니, in the LORD’s first person (나 여호와), where WEB reads “He whom the LORD loves will do what he likes to Babylon”, and asks 그들 중에 누가 이 일을 예언하였느뇨 at the end of the verse; at 48:16 it reads 나와 그 신을 보내셨느니라, with 와, “and”, where WEB reads “has sent me with his Spirit”.
- The word “Leave Babylon! Flee from the Chaldeans!”
48:17 reads, “The LORD, your Redeemer, the Holy One of Israel, says:” and the LORD’s words follow, “I am the LORD your God, who teaches you to profit, who leads you by the way that you should go. Oh that you had listened to my commandments! Then your peace would have been like a river and your righteousness like the waves of the sea. Your offspring also would have been as the sand and the descendants of your body like its grains. His name would not be cut off nor destroyed from before me.” The text goes on, “Leave Babylon! Flee from the Chaldeans! With the sound of joyful shouting announce this, tell it even to the end of the earth; say, ‘The LORD has redeemed his servant Jacob!’ They didn’t thirst when he led them through the deserts. He caused the waters to flow out of the rock for them. He also split the rock and the waters gushed out.” At 48:22, “There is no peace”, says the LORD, “for the wicked.” The Korean Revised Version names the LORD at 48:21 (여호와께서 그들을 사막으로 통과하게 하시던 때에), where WEB reads “he”, and closes the LORD’s words at 48:19 and at 48:22 with 하셨느니라.
- The speaker’s words that the LORD called him from the womb and formed him to be his servant
the speaker (“I”) says, “Listen, islands, to me. Listen, you peoples, from afar: the LORD has called me from the womb; from the inside of my mother, he has mentioned my name. He has made my mouth like a sharp sword. He has hidden me in the shadow of his hand. He has made me a polished shaft. He has kept me close in his quiver. He said to me, ‘You are my servant, Israel, in whom I will be glorified.’ But I said, ‘I have labored in vain. I have spent my strength in vain for nothing; yet surely the justice due to me is with the LORD, and my reward with my God.’ Now the LORD, he who formed me from the womb to be his servant, says to bring Jacob again to him, and to gather Israel to him, for I am honorable in the LORD’s eyes, and my God has become my strength. Indeed, he says, ‘It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel. I will also give you as a light to the nations, that you may be my salvation to the end of the earth.’” WEB sets the speaker’s own words in no quotation marks. The Korean Revised Version gives 49:5 in another order, opening it with 나는 여호와의 보시기에 존귀한 자라 나의 하나님이 나의 힘이 되셨도다 and ending it with 여호와께서 말씀하시니라.
- The LORD’s word that these shall come from afar, from the north and the west, and from the land of Sinim
49:7 reads, “The LORD, the Redeemer of Israel, and his Holy One, says to him whom man despises, to him whom the nation abhors, to a servant of rulers:” and the LORD’s words follow, “Kings shall see and rise up, princes, and they shall worship, because of the LORD who is faithful, even the Holy One of Israel, who has chosen you.” Then the LORD says, “I have answered you in an acceptable time. I have helped you in a day of salvation. I will preserve you and give you for a covenant of the people, to raise up the land, to make them inherit the desolate heritage, saying to those who are bound, ‘Come out!’; to those who are in darkness, ‘Show yourselves!’ They shall feed along the paths, and their pasture shall be on all treeless heights. They shall not hunger nor thirst; neither shall the heat nor sun strike them, for he who has mercy on them will lead them. He will guide them by springs of water. I will make all my mountains a road, and my highways shall be exalted. Behold, these shall come from afar, and behold, these from the north and from the west, and these from the land of Sinim.” The text goes on, outside WEB’s quotation marks, “Sing, heavens, and be joyful, earth! Break out into singing, mountains! For the LORD has comforted his people, and will have compassion on his afflicted.” Neither edition names the one despised of 49:7. The Korean Revised Version opens 49:8 with 여호와께서 또 가라사대 and does not mark where those words end.
- Zion’s words, and the LORD’s word “I will not forget you”
the text says, “But Zion said, ‘The LORD has forsaken me, and the Lord has forgotten me.’” It goes on, “Can a woman forget her nursing child, that she should not have compassion on the son of her womb? Yes, these may forget, yet I will not forget you! Behold, I have engraved you on the palms of my hands. Your walls are continually before me. Your children hurry. Your destroyers and those who devastated you will leave you. Lift up your eyes all around, and see: all these gather themselves together, and come to you. As I live,” says the LORD, “you shall surely clothe yourself with them all as with an ornament, and dress yourself with them, like a bride. For, as for your waste and your desolate places, and your land that has been destroyed, surely now that land will be too small for the inhabitants, and those who swallowed you up will be far away. The children of your bereavement will say in your ears, ‘This place is too small for me. Give me a place to live in.’ Then you will say in your heart, ‘Who has conceived these for me, since I have been bereaved of my children and am alone, an exile, and wandering back and forth? Who has brought these up? Behold, I was left alone. Where were these?’” The Korean Revised Version reads 네 자녀들은 속히 돌아오고 at 49:17, where WEB reads “Your children hurry”, and at 49:20 has the children say 이곳이 우리에게 좁으니 넓혀서 우리로 거처하게 하라, with 우리 in the plural, where WEB reads “me”.
- The LORD’s word “Kings shall be your foster fathers”
the Lord GOD says, “Behold, I will lift up my hand to the nations, and lift up my banner to the peoples. They shall bring your sons in their bosom, and your daughters shall be carried on their shoulders. Kings shall be your foster fathers, and their queens your nursing mothers. They will bow down to you with their faces to the earth, and lick the dust of your feet. Then you will know that I am the LORD; and those who wait for me won’t be disappointed.” The text goes on, outside WEB’s quotation marks, “Shall the plunder be taken from the mighty, or the lawful captives be delivered?” But the LORD says, “Even the captives of the mighty shall be taken away, and the plunder retrieved from the fierce, for I will contend with him who contends with you and I will save your children. I will feed those who oppress you with their own flesh; and they will be drunk on their own blood, as with sweet wine. Then all flesh shall know that I, the LORD, am your Savior and your Redeemer, the Mighty One of Jacob.” The Korean Revised Version marks no end to the words it opens at 49:22 before 49:24, and runs 49:24 on into 49:25 (건져낼 수 있으랴마는 나 여호와가 이같이 말하노라).
- The LORD’s word “Where is the bill of your mother’s divorce?”
the LORD says, “Where is the bill of your mother’s divorce, with which I have put her away? Or to which of my creditors have I sold you? Behold, you were sold for your iniquities, and your mother was put away for your transgressions. Why, when I came, was there no one? When I called, why was there no one to answer? Is my hand shortened at all, that it can’t redeem? Or have I no power to deliver? Behold, at my rebuke I dry up the sea. I make the rivers a wilderness. Their fish stink because there is no water, and die of thirst. I clothe the heavens with blackness. I make sackcloth their covering.” The Korean Revised Version opens 50:1 with 나 여호와가 이같이 이르노라, in the LORD’s own first person, and reads 하수가 광야가 될것이며 at 50:2, where WEB reads “I make the rivers a wilderness”.
- The speaker’s words that the Lord GOD has given him the tongue of those who are taught
the speaker (“I”) says, “The Lord GOD has given me the tongue of those who are taught, that I may know how to sustain with words him who is weary. He awakens morning by morning, he awakens my ear to hear as those who are taught. The Lord GOD has opened my ear. I was not rebellious. I have not turned back. I gave my back to those who beat me, and my cheeks to those who plucked off the hair. I didn’t hide my face from shame and spitting. For the Lord GOD will help me. Therefore I have not been confounded. Therefore I have set my face like a flint, and I know that I won’t be disappointed. He who justifies me is near. Who will bring charges against me? Let us stand up together. Who is my adversary? Let him come near to me. Behold, the Lord GOD will help me! Who is he who will condemn me? Behold, they will all grow old like a garment. The moths will eat them up.” The text goes on, “Who among you fears the LORD and obeys the voice of his servant? He who walks in darkness and has no light, let him trust in the LORD’s name, and rely on his God. Behold, all you who kindle a fire, who adorn yourselves with torches around yourselves, walk in the flame of your fire, and among the torches that you have kindled. You will have this from my hand: you will lie down in sorrow.” Neither edition names the servant of 50:10. The Korean Revised Version reads 학자의 혀 at 50:4, where WEB reads “the tongue of those who are taught”, and 주 여호와께서 나를 도우시므로 at 50:7, where WEB reads “For the Lord GOD will help me”.
- The word “Look to Abraham your father, and to Sarah who bore you”
the text says, “Listen to me, you who follow after righteousness, you who seek the LORD. Look to the rock you were cut from, and to the quarry you were dug from. Look to Abraham your father, and to Sarah who bore you; for when he was but one I called him, I blessed him, and made him many. For the LORD has comforted Zion. He has comforted all her waste places, and has made her wilderness like Eden, and her desert like the garden of the LORD. Joy and gladness will be found in them, thanksgiving, and the voice of melody. Listen to me, my people; and hear me, my nation, for a law will go out from me, and I will establish my justice for a light to the peoples. My righteousness is near. My salvation has gone out, and my arms will judge the peoples. The islands will wait for me, and they will trust my arm. Lift up your eyes to the heavens, and look at the earth beneath; for the heavens will vanish away like smoke, and the earth will wear out like a garment. Its inhabitants will die in the same way, but my salvation will be forever, and my righteousness will not be abolished. Listen to me, you who know righteousness, the people in whose heart is my law. Don’t fear the reproach of men, and don’t be dismayed at their insults. For the moth will eat them up like a garment, and the worm will eat them like wool; but my righteousness will be forever, and my salvation to all generations.” No verse of 51:1–8 carries a formula of the LORD’s speaking. The Korean Revised Version gives 51:3 in the LORD’s own first person (대저 나 여호와가 시온을 위로하되), where WEB reads “For the LORD has comforted Zion”, and reads 하루살이 같이 at 51:6, where WEB reads “in the same way”.
- The words “Awake, awake, put on strength, arm of the LORD!” and “I, even I, am he who comforts you”
the text says, “Awake, awake, put on strength, arm of the LORD! Awake, as in the days of old, the generations of ancient times. Isn’t it you who cut Rahab in pieces, who pierced the monster? Isn’t it you who dried up the sea, the waters of the great deep; who made the depths of the sea a way for the redeemed to pass over? Those ransomed by the LORD will return, and come with singing to Zion. Everlasting joy shall be on their heads. They will obtain gladness and joy. Sorrow and sighing shall flee away.” It goes on, “I, even I, am he who comforts you. Who are you, that you are afraid of man who shall die, and of the son of man who will be made as grass? Have you forgotten the LORD your Maker, who stretched out the heavens, and laid the foundations of the earth? Do you live in fear continually all day because of the fury of the oppressor, when he prepares to destroy? Where is the fury of the oppressor? The captive exile will speedily be freed. He will not die and go down into the pit. His bread won’t fail. For I am the LORD your God, who stirs up the sea so that its waves roar. the LORD of Armies is his name. I have put my words in your mouth and have covered you in the shadow of my hand, that I may plant the heavens, and lay the foundations of the earth, and tell Zion, ‘You are my people.’” The Korean Revised Version opens 51:12 with 가라사대, a word of saying with no subject, which WEB does not have; it reads 51:9 as 라합을 저미시고 용을 찌르신이가 어찌 주가 아니시며, with 주, the Lord, where WEB reads “you”, and 용 where WEB reads “the monster”; and at 51:15 it reads 내 이름은 만군의 여호와니라, in the first person, where WEB reads “the LORD of Armies is his name”.
- The word to Jerusalem to awake, and the LORD’s word about the cup of staggering
the text says, “Awake, awake! Stand up, Jerusalem, you who have drunk from the LORD’s hand the cup of his wrath. You have drunken the bowl of the cup of staggering, and drained it. There is no one to guide her among all the sons to whom she has given birth; and there is no one who takes her by the hand among all the sons whom she has brought up. These two things have happened to you— who will grieve with you?— desolation and destruction, and famine and the sword. How can I comfort you? Your sons have fainted. They lie at the head of all the streets, like an antelope in a net. They are full of the LORD’s wrath, the rebuke of your God. Therefore now hear this, you afflicted, and drunken, but not with wine:” 51:22 reads, “Your Lord GOD, your God who pleads the cause of his people, says,” and the LORD’s words follow, “Behold, I have taken out of your hand the cup of staggering, even the bowl of the cup of my wrath. You will not drink it any more. I will put it into the hand of those who afflict you, who have said to your soul, ‘Bow down, that we may walk over you;’ and you have laid your back as the ground, like a street to those who walk over.” The Korean Revised Version speaks to Jerusalem at 51:18 in the second person (너를 인도할 자가 없고), where WEB reads “her”; at 51:22 it reads 네 손에서 거두어서, where WEB reads “I have taken out of your hand”; and it closes the LORD’s words at the end of 51:23 with 하시니라.
- The call to Zion to awake, and the LORD’s word: “You were sold for nothing”
the text says, “Awake, awake! Put on your strength, Zion. Put on your beautiful garments, Jerusalem, the holy city, for from now on the uncircumcised and the unclean will no more come into you. Shake yourself from the dust! Arise, sit up, Jerusalem! Release yourself from the bonds of your neck, captive daughter of Zion!” The LORD says, “You were sold for nothing; and you will be redeemed without money.” The Lord GOD says: “My people went down at the first into Egypt to live there; and the Assyrian has oppressed them without cause. Now therefore, what do I do here,” says the LORD, “seeing that my people are taken away for nothing? Those who rule over them mock,” says the LORD, “and my name is blasphemed continually all day long. Therefore my people shall know my name. Therefore they shall know in that day that I am he who speaks. Behold, it is I.” WEB does not close the quotation it opens at 52:4, and opens another at 52:5. Neither edition names the Assyrian of 52:4. The Korean Revised Version reads at 52:2 일어나 보좌에 앉을찌어다, arise and sit on the throne, where WEB reads “Arise, sit up”. At 52:5 it gives the people taken away before the question (내 백성이 까닭 없이 잡혀갔으니 내가 여기서 어떻게 할꼬), where WEB reads “what do I do here” first; and it reads 그들을 관할하는 자들이 떠들며 내 이름을 항상 종일 더럽히도다, with those who rule over them clamoring and defiling the name, where WEB reads “Those who rule over them mock” and “my name is blasphemed continually all day long”.
- The word of the feet of him who brings good news, and “Depart! Depart!”
the text says, “How beautiful on the mountains are the feet of him who brings good news, who publishes peace, who brings good news, who proclaims salvation, who says to Zion, ‘Your God reigns!’ Your watchmen lift up their voice. Together they sing; for they shall see eye to eye when the LORD returns to Zion. Break out into joy! Sing together, you waste places of Jerusalem; for the LORD has comforted his people. He has redeemed Jerusalem. The LORD has made his holy arm bare in the eyes of all the nations. All the ends of the earth have seen the salvation of our God. Depart! Depart! Go out from there! Touch no unclean thing! Go out from among her! Cleanse yourselves, you who carry the LORD’s vessels. For you shall not go out in haste, neither shall you go by flight; for the LORD will go before you, and the God of Israel will be your rear guard.” These verses carry no formula naming who speaks, and neither edition names him who brings good news, or the watchmen. The Korean Revised Version opens 52:8 with 들을찌어다 너의 파숫군들의 소리로다, listen, the voice of your watchmen, where WEB reads “Your watchmen lift up their voice”; at 52:11 it reads 그 가운데서 나올찌어다, go out from its midst, where WEB reads “Go out from among her!”; and at 52:12 it puts 여호와께서 너희 앞에 행하시며 이스라엘의 하나님이 너희 뒤에 호위하시리니 first and 너희가 황급히 나오지 아니하며 도망하여 행하지 아니하리라 after it, the reverse of WEB’s order.
- The word “Behold, my servant will deal wisely”
the text says, “Behold, my servant will deal wisely. He will be exalted and lifted up, and will be very high. Just as many were astonished at you— his appearance was marred more than any man, and his form more than the sons of men— so he will cleanse many nations. Kings will shut their mouths at him; for they will see that which had not been told them, and they will understand that which they had not heard.” WEB has no word in these verses that the LORD speaks. The Korean Revised Version opens 52:13 with 여호와께서 가라사대, the LORD said, and closes 52:15 with 하시니라. The text does not say who “my servant” of 52:13 is. At 52:14 the Korean Revised Version reads 무리가 그를 보고 놀랐거니와, many were astonished at him, where WEB reads “at you”; it reads 이왕에는, formerly, at 52:14 and 후에는, afterward, at 52:15, where WEB reads “Just as” and “so”; and at 52:15 it reads 그가 열방을 놀랠 것이며, he will startle the nations, where WEB reads “he will cleanse many nations”.
- The words about one who was “despised and rejected by men” and “didn’t open his mouth”
the text says, “Who has believed our message? To whom has the LORD’s arm been revealed? For he grew up before him as a tender plant, and as a root out of dry ground. He has no good looks or majesty. When we see him, there is no beauty that we should desire him. He was despised and rejected by men, a man of suffering and acquainted with disease. He was despised as one from whom men hide their face; and we didn’t respect him. Surely he has borne our sickness and carried our suffering; yet we considered him plagued, struck by God, and afflicted. But he was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought our peace was on him; and by his wounds we are healed. All we like sheep have gone astray. Everyone has turned to his own way; and the LORD has laid on him the iniquity of us all. He was oppressed, yet when he was afflicted he didn’t open his mouth. As a lamb that is led to the slaughter, and as a sheep that before its shearers is silent, so he didn’t open his mouth. He was taken away by oppression and judgment. As for his generation, who considered that he was cut off out of the land of the living and stricken for the disobedience of my people? They made his grave with the wicked, and with a rich man in his death, although he had done no violence, nor was any deceit in his mouth. Yet it pleased the LORD to bruise him. He has caused him to suffer. When you make his soul an offering for sin, he will see his offspring. He will prolong his days and the LORD’s pleasure will prosper in his hand. After the suffering of his soul, he will see the light and be satisfied. My righteous servant will justify many by the knowledge of himself; and he will bear their iniquities. Therefore I will give him a portion with the great. He will divide the plunder with the strong, because he poured out his soul to death and was counted with the transgressors; yet he bore the sins of many and made intercession for the transgressors.” Neither edition names the one these verses call “he”, or says who “we” are. WEB has no word in these verses that anyone speaks; the Korean Revised Version opens 53:11 with 가라사대, said, naming no one who speaks, and closes 53:12 with 하시니라. At 53:2 the Korean Revised Version reads 주 앞에서, before the Lord, where WEB reads “before him”; at 53:5 it reads 우리가 나음을 입었도다 in the past, where WEB reads “we are healed”; and at 53:8 it reads 그가 산 자의 땅에서 끊어짐은 마땅히 형벌 받을 내 백성의 허물을 인함이라, calling the people the ones who should be punished, where WEB reads “that he was cut off out of the land of the living and stricken for the disobedience of my people”. At 53:9 it gives first 그는 강포를 행치 아니하였고 그 입에 궤사가 없었으나 and then 그 무덤이 악인과 함께 되었으며 그 묘실이 부자와 함께 되었도다, naming no one who made the grave, where WEB opens with “They made his grave with the wicked”. At 53:10 it reads 그 영혼을 속건제물로 드리기에 이르면, naming no one who offers, where WEB reads “When you make his soul an offering for sin”; 그 날은 길 것이요, where WEB reads “He will prolong his days”; and 또 그의 손으로 여호와의 뜻을 성취하리로다, where WEB reads “and the LORD’s pleasure will prosper in his hand”. At 53:11 it reads 그가 자기 영혼의 수고한 것을 보고 만족히 여길 것이라, where WEB reads “After the suffering of his soul, he will see the light and be satisfied”, “the light” being WEB’s only; and at 53:12 it reads 이러므로 내가 그로 존귀한 자와 함께 분깃을 얻게 하며 강한 자와 함께 탈취한 것을 나누게 하리니, where the speaker (“I”) makes him divide the spoil, and WEB reads “Therefore I will give him a portion with the great. He will divide the plunder with the strong”.
- The LORD’s word: “Sing, barren,” and “this is like the waters of Noah to me”
“Sing, barren, you who didn’t give birth! Break out into singing, and cry aloud, you who didn’t travail with child! For more are the children of the desolate than the children of the married wife,” says the LORD. “Enlarge the place of your tent, and let them stretch out the curtains of your habitations; don’t spare; lengthen your cords, and strengthen your stakes. For you will spread out on the right hand and on the left; and your offspring will possess the nations and settle in desolate cities. Don’t be afraid, for you will not be ashamed. Don’t be confounded, for you will not be disappointed. For you will forget the shame of your youth. You will remember the reproach of your widowhood no more. For your Maker is your husband; the LORD of Armies is his name. The Holy One of Israel is your Redeemer. He will be called the God of the whole earth. For the LORD has called you as a wife forsaken and grieved in spirit, even a wife of youth, when she is cast off,” says your God. “For a small moment I have forsaken you, but I will gather you with great mercies. In overflowing wrath I hid my face from you for a moment, but with everlasting loving kindness I will have mercy on you,” says the LORD your Redeemer. “For this is like the waters of Noah to me; for as I have sworn that the waters of Noah will no more go over the earth, so I have sworn that I will not be angry with you, nor rebuke you. For the mountains may depart, and the hills be removed, but my loving kindness will not depart from you, and my covenant of peace will not be removed,” says the LORD who has mercy on you. WEB does not close the quotation it opens at 54:2 before it opens another at 54:4. The Korean Revised Version reads at 54:2 네 처소의 휘장을 아끼지 말고 널리 펴되, naming no one else who stretches out the curtains, where WEB reads “let them stretch out the curtains of your habitations; don’t spare”; at 54:6 it puts the calling in the future (여호와께서 너를 부르시되 마치 버림을 입어 마음에 근심하는 아내 곧 소시에 아내 되었다가 버림을 입은 자에게 함같이 하실 것임이니라), where WEB reads “the LORD has called you”; and at 54:9 it reads 이는 노아의 홍수에 비하리로다, this is to be compared to the flood of Noah, and 노아의 홍수, the flood of Noah, where WEB reads “the waters of Noah”.
- The LORD’s word to the afflicted, tossed with storms: “No weapon that is formed against you will prevail”
“You afflicted, tossed with storms, and not comforted, behold, I will set your stones in beautiful colors, and lay your foundations with sapphires. I will make your pinnacles of rubies, your gates of sparkling jewels, and all your walls of precious stones. All your children will be taught by the LORD, and your children’s peace will be great. You will be established in righteousness. You will be far from oppression, for you will not be afraid, and far from terror, for it shall not come near you. Behold, they may gather together, but not by me. Whoever gathers together against you will fall because of you. Behold, I have created the blacksmith who fans the coals into flame, and forges a weapon for his work; and I have created the destroyer to destroy. No weapon that is formed against you will prevail; and you will condemn every tongue that rises against you in judgment. This is the heritage of the LORD’s servants, and their righteousness is of me,” says the LORD. WEB does not close the quotation it opens at 54:11 before it opens another at 54:16. The Korean Revised Version reads at 54:11 내가 화려한 채색으로 네 돌 사이에 더하며, with the colors added between the stones, where WEB reads “I will set your stones in beautiful colors”; at 54:12 네 지경을 다 보석으로 꾸밀 것이며, with the borders adorned with precious stones, where WEB reads “all your walls of precious stones”; and at 54:17 무릇 너를 치려고 제조된 기계가 날카롭지 못할 것이라, with the weapon not sharp, where WEB reads “No weapon that is formed against you will prevail”.
- The word “Come, everyone who thirsts, to the waters!” and the sure mercies of David
the text says, “Hey! Come, everyone who thirsts, to the waters! Come, he who has no money, buy, and eat! Yes, come, buy wine and milk without money and without price. Why do you spend money for that which is not bread, and your labor for that which doesn’t satisfy? Listen diligently to me, and eat that which is good, and let your soul delight itself in richness. Turn your ear, and come to me. Hear, and your soul will live. I will make an everlasting covenant with you, even the sure mercies of David. Behold, I have given him for a witness to the peoples, a leader and commander to the peoples. Behold, you shall call a nation that you don’t know; and a nation that didn’t know you shall run to you, because of the LORD your God, and for the Holy One of Israel; for he has glorified you.” These verses carry no formula naming who speaks. The Korean Revised Version reads at 55:3 곧 다윗에게 허락한 확실한 은혜니라, the sure mercy promised to David, where WEB reads “even the sure mercies of David”; and at 55:5 it reads 나 여호와 네 하나님 곧 이스라엘의 거룩한 자를 인함이니라 내가 너를 영화롭게 하였느니라, in the first person (나 여호와 and 내가), where WEB reads “because of the LORD your God, and for the Holy One of Israel; for he has glorified you”.
- The word “Seek the LORD while he may be found,” and the LORD’s word “my thoughts are not your thoughts”
the text says, “Seek the LORD while he may be found. Call on him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts. Let him return to the LORD, and he will have mercy on him, to our God, for he will freely pardon.” “For my thoughts are not your thoughts, and your ways are not my ways,” says the LORD. “For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. For as the rain comes down and the snow from the sky, and doesn’t return there, but waters the earth, and makes it grow and bud, and gives seed to the sower and bread to the eater; so is my word that goes out of my mouth: it will not return to me void, but it will accomplish that which I please, and it will prosper in the thing I sent it to do. For you shall go out with joy, and be led out with peace. The mountains and the hills will break out before you into singing; and all the trees of the fields will clap their hands. Instead of the thorn the cypress tree will come up; and instead of the brier the myrtle tree will come up. It will make a name for the LORD, for an everlasting sign that will not be cut off.” The Korean Revised Version opens 55:8 with 여호와의 말씀에, at the LORD’s word, and closes 55:13 with 하시니라. At 55:7 it gives commands (여호와께로 돌아오라 그리하면 그가 긍휼히 여기시리라 우리 하나님께로 나아오라), where WEB reads “Let him return to the LORD, and he will have mercy on him, to our God”; at 55:8 it reads 내 길은 너희 길과 달라서, where WEB reads “and your ways are not my ways”; and at 55:13 it reads 잣나무, where WEB reads “the cypress tree”.
- The LORD’s word about the eunuchs and the foreigners, and “a house of prayer for all peoples”
the LORD says: “Maintain justice and do what is right, for my salvation is near and my righteousness will soon be revealed. Blessed is the man who does this, and the son of man who holds it fast; who keeps the Sabbath without profaning it and keeps his hand from doing any evil.” The text goes on, “Let no foreigner who has joined himself to the LORD speak, saying, ‘The LORD will surely separate me from his people.’ Do not let the eunuch say, ‘Behold, I am a dry tree.’” The LORD says, “To the eunuchs who keep my Sabbaths, choose the things that please me, and hold fast to my covenant, I will give them in my house and within my walls a memorial and a name better than of sons and of daughters. I will give them an everlasting name that will not be cut off. Also the foreigners who join themselves to the LORD to serve him, and to love the LORD’s name, to be his servants, everyone who keeps the Sabbath from profaning it, and holds fast my covenant, I will bring these to my holy mountain, and make them joyful in my house of prayer. Their burnt offerings and their sacrifices will be accepted on my altar; for my house will be called a house of prayer for all peoples.” The Lord GOD, who gathers the outcasts of Israel, says, “I will yet gather others to him, in addition to his own who are gathered.” The Korean Revised Version closes the LORD’s words within 56:1 (나타날 것임이라 하셨은즉) and gives 56:2 after them as the text’s, with the keeping of the Sabbath before the blessing (안식일을 지켜 더럽히지 아니하며 그 손을 금하여 모든 악을 행치 아니하여야 하나니 이같이 행하는 사람, 이같이 굳이 잡는 인생은 복이 있느니라); it closes 56:8 with 하셨느니라. At 56:5 it reads 자녀보다 나은 기념물과 이름, a memorial and a name better than children, where WEB reads “a memorial and a name better than of sons and of daughters”, and 내 성안에서, where WEB reads “within my walls”; and at 56:6 it has the LORD speak in the first person (나 여호와에게 연합하여 섬기며 나 여호와의 이름을 사랑하며 나의 종이 되며), where WEB reads “who join themselves to the LORD to serve him, and to love the LORD’s name, to be his servants”.
- The word “His watchmen are blind”
the text says, “All you animals of the field, come to devour, all you animals in the forest. His watchmen are blind. They are all without knowledge. They are all mute dogs. They can’t bark— dreaming, lying down, loving to slumber. Yes, the dogs are greedy. They can never have enough. They are shepherds who can’t understand. They have all turned to their own way, each one to his gain, from every quarter. ‘Come,’ they say, ‘I will get wine, and we will fill ourselves with strong drink; and tomorrow will be as today, great beyond measure.’” These verses carry no formula naming who speaks, and the text does not name the watchmen or the shepherds. The Korean Revised Version reads at 56:10 그 파숫군들은, the watchmen, where WEB reads “His watchmen”.
- The words “The righteous perish, and no one lays it to heart” and “draw near here, you sons of a sorceress”
the text says, “The righteous perish, and no one lays it to heart. Merciful men are taken away, and no one considers that the righteous is taken away from the evil. He enters into peace. They rest in their beds, each one who walks in his uprightness.” It goes on, “But draw near here, you sons of a sorceress, you offspring of adulterers and prostitutes. Whom do you mock? Against whom do you make a wide mouth and stick out your tongue? Aren’t you children of disobedience and offspring of falsehood, you who inflame yourselves among the oaks, under every green tree; who kill the children in the valleys, under the clefts of the rocks? Among the smooth stones of the valley is your portion. They, they are your lot. You have even poured a drink offering to them. You have offered an offering. Shall I be appeased for these things? On a high and lofty mountain you have set your bed. You also went up there to offer sacrifice. You have set up your memorial behind the doors and the posts, for you have exposed yourself to someone besides me, and have gone up. You have enlarged your bed and made a covenant for yourself with them. You loved what you saw on their bed. You went to the king with oil, increased your perfumes, sent your ambassadors far off, and degraded yourself even to Sheol. You were wearied with the length of your ways; yet you didn’t say, ‘It is in vain.’ You found a reviving of your strength; therefore you weren’t faint. Whom have you dreaded and feared, so that you lie, and have not remembered me, nor laid it to your heart? Haven’t I held my peace for a long time, and you don’t fear me? I will declare your righteousness; and as for your works, they will not benefit you. When you cry, let those whom you have gathered deliver you, but the wind will take them. A breath will carry them all away, but he who takes refuge in me will possess the land, and will inherit my holy mountain.” These verses carry no formula naming who speaks. WEB sets 57:1–2 outside quotation marks, and opens a quotation at 57:3 and another at 57:11 without closing the first. The Korean Revised Version names Molech at 57:9 (네가 기름을 가지고 몰렉에게 나아가되), where WEB reads “You went to the king with oil”. It reads at 57:1 그 의인은 화액 전에 취하여 감을 입은 것인줄로, taken away before calamity, where WEB reads “taken away from the evil”; at 57:2 그는 평안에 들어갔나니, in the past, where WEB reads “He enters into peace”; at 57:8 네가 나를 배반하고 다른 자를 위하여 몸을 드러내고, where WEB reads “for you have exposed yourself to someone besides me”, and 또 그들의 침상을 사랑하여 그 처소를 예비하였으며, where WEB reads “You loved what you saw on their bed”; and at 57:13 네가 모은 우상으로, with idols, where WEB reads “let those whom you have gathered”.
- The words of the high and lofty One: “I dwell in the high and holy place, with him also who is of a contrite and humble spirit”
the text says, “He will say, ‘Build up, build up, prepare the way! Remove the stumbling-block out of the way of my people.’ For the high and lofty One who inhabits eternity, whose name is Holy, says: ‘I dwell in the high and holy place, with him also who is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite. For I will not contend forever, neither will I always be angry; for the spirit would faint before me, and the souls whom I have made. I was angry because of the iniquity of his covetousness and struck him. I hid myself and was angry; and he went on backsliding in the way of his heart. I have seen his ways, and will heal him. I will lead him also, and restore comforts to him and to his mourners. I create the fruit of the lips: Peace, peace, to him who is far off and to him who is near,’ says the LORD; ‘and I will heal them.’ But the wicked are like the troubled sea; for it can’t rest and its waters cast up mire and mud. ‘There is no peace’, says my God, ‘for the wicked.’” Neither edition names who will say the words of 57:14; the Korean Revised Version gives the saying no subject (장차 말하기를), where WEB reads “He will say”. The Korean Revised Version closes the words of the high and lofty One at 57:19 with 하셨느니라, and 57:21 with 하셨느니라. At 57:17 it reads 또 내 얼굴을 가리우고, hiding the face, where WEB reads “I hid myself”; and at 57:19 it reads 내가 그를 고치리라, with “him”, where WEB reads “and I will heal them”.
- The word “Cry aloud!” and “Isn’t this the fast that I have chosen”
the text says, “Cry aloud! Don’t spare! Lift up your voice like a trumpet! Declare to my people their disobedience, and to the house of Jacob their sins. Yet they seek me daily, and delight to know my ways. As a nation that did righteousness, and didn’t forsake the ordinance of their God, they ask of me righteous judgments. They delight to draw near to God. ‘Why have we fasted,’ they say, ‘and you don’t see? Why have we afflicted our soul, and you don’t notice?’ Behold, in the day of your fast you find pleasure, and oppress all your laborers. Behold, you fast for strife and contention, and to strike with the fist of wickedness. You don’t fast today so as to make your voice to be heard on high. Is this the fast that I have chosen? A day for a man to humble his soul? Is it to bow down his head like a reed, and to spread sackcloth and ashes under himself? Will you call this a fast, and an acceptable day to the LORD? Isn’t this the fast that I have chosen: to release the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free, and that you break every yoke? Isn’t it to distribute your bread to the hungry, and that you bring the poor who are cast out to your house? When you see the naked, that you cover him; and that you not hide yourself from your own flesh? Then your light will break out as the morning, and your healing will appear quickly; then your righteousness shall go before you, and the LORD’s glory will be your rear guard. Then you will call, and the LORD will answer. You will cry for help, and he will say, ‘Here I am.’ If you take away from among you the yoke, finger pointing, and speaking wickedly; and if you pour out your soul to the hungry, and satisfy the afflicted soul, then your light will rise in darkness, and your obscurity will be as the noonday; and the LORD will guide you continually, satisfy your soul in dry places, and make your bones strong. You will be like a watered garden, and like a spring of water whose waters don’t fail. Those who will be of you will build the old waste places. You will raise up the foundations of many generations. You will be called Repairer of the Breach, Restorer of Paths with Dwellings.” These verses carry no formula naming who speaks. WEB opens a quotation at 58:1 and others at 58:3, 58:6 and 58:9 without closing the earlier ones, and closes none at the end of 58:12. The Korean Revised Version has the LORD in the first person at 58:9 (네가 부를 때에는 나 여호와가 응답하겠고) and at 58:11 (나 여호와가 너를 항상 인도하여), where WEB reads “the LORD will answer” and “he will say, ‘Here I am’” at 58:9, and “the LORD will guide you continually” at 58:11; and at 58:3 it reads 온갖 일을 시키는도다, making others do every work, where WEB reads “and oppress all your laborers”.
- The LORD’s word: “call the Sabbath a delight” and “the heritage of Jacob your father”
“If you turn away your foot from the Sabbath, from doing your pleasure on my holy day, and call the Sabbath a delight, and the holy of the LORD honorable, and honor it, not doing your own ways, nor finding your own pleasure, nor speaking your own words, then you will delight yourself in the LORD, and I will make you to ride on the high places of the earth, and I will feed you with the heritage of Jacob your father;” for the LORD’s mouth has spoken it. The Korean Revised Version reads at 58:13 안식일에 네 발을 금하여, restraining the foot on the Sabbath, where WEB reads “If you turn away your foot from the Sabbath”; 여호와의 성일을 존귀한 날이라, calling the LORD’s holy day an honorable day, where WEB reads “and the holy of the LORD honorable”; and 사사로운 말을 하지 아니하면, where WEB reads “nor speaking your own words”. At 58:14 it reads 내가 너를 땅의 높은 곳에 올리고, where WEB reads “and I will make you to ride on the high places of the earth”, and 네 조상 야곱, Jacob your forefather, where WEB reads “Jacob your father”; it closes with 여호와의 입의 말이니라.
- The word that the LORD’s hand is not shortened, that it can’t save
the text says, “Behold, the LORD’s hand is not shortened, that it can’t save; nor his ear dull, that it can’t hear. But your iniquities have separated you and your God, and your sins have hidden his face from you, so that he will not hear. For your hands are defiled with blood, and your fingers with iniquity. Your lips have spoken lies. Your tongue mutters wickedness. No one sues in righteousness, and no one pleads in truth. They trust in vanity and speak lies. They conceive mischief and give birth to iniquity. They hatch adders’ eggs and weave the spider’s web. He who eats of their eggs dies; and that which is crushed breaks out into a viper. Their webs won’t become garments. They won’t cover themselves with their works. Their works are works of iniquity, and acts of violence are in their hands. Their feet run to evil, and they hurry to shed innocent blood. Their thoughts are thoughts of iniquity. Desolation and destruction are in their paths. They don’t know the way of peace; and there is no justice in their ways. They have made crooked paths for themselves; whoever goes in them doesn’t know peace.” These verses carry no formula naming who speaks. The Korean Revised Version has no word for “Behold” at 59:1.
- The words: “We look for light, but see darkness”
the text says, “Therefore justice is far from us, and righteousness doesn’t overtake us. We look for light, but see darkness; for brightness, but we walk in obscurity. We grope for the wall like the blind. Yes, we grope as those who have no eyes. We stumble at noon as if it were twilight. Among those who are strong, we are like dead men. We all roar like bears and moan sadly like doves. We look for justice, but there is none, for salvation, but it is far off from us. For our transgressions are multiplied before you, and our sins testify against us; for our transgressions are with us, and as for our iniquities, we know them: transgressing and denying the LORD, and turning away from following our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood. Justice is turned away backward, and righteousness stands far away; for truth has fallen in the street, and uprightness can’t enter. Yes, truth is lacking; and he who departs from evil makes himself a prey. The LORD saw it, and it displeased him that there was no justice.” These verses carry no formula naming who speaks. WEB runs 59:12 on into 59:13, where the Korean Revised Version ends 59:12 with 우리의 죄악을 우리가 아나이다 and opens 59:13 with a new sentence. WEB ends 59:15 with a full stop, where the Korean Revised Version ends it with 기뻐 아니하시고 and runs it on into 59:16.
- The LORD’s word: “A Redeemer will come to Zion”
the text says, “He saw that there was no man, and wondered that there was no intercessor. Therefore his own arm brought salvation to him; and his righteousness sustained him. He put on righteousness as a breastplate, and a helmet of salvation on his head. He put on garments of vengeance for clothing, and was clad with zeal as a mantle. According to their deeds, he will repay as appropriate: wrath to his adversaries, recompense to his enemies. He will repay the islands their due. So they will fear the LORD’s name from the west, and his glory from the rising of the sun; for he will come as a rushing stream, which the LORD’s breath drives.” Then “A Redeemer will come to Zion, and to those who turn from disobedience in Jacob,” says the LORD. “As for me, this is my covenant with them,” says the LORD. “My Spirit who is on you, and my words which I have put in your mouth shall not depart out of your mouth, nor out of the mouth of your offspring, nor out of the mouth of your offspring’s offspring,” says the LORD, “from now on and forever.” Neither edition names, in 59:16–18, the one who saw that there was no man. At 59:19 the Korean Revised Version names the LORD as the one who will come (여호와께서 그 기운에 몰려 급히 흐르는 하수 같이 오실 것임이로다), where WEB reads “he will come as a rushing stream, which the LORD’s breath drives”. At 59:16 it reads 자기 팔로 스스로 구원을 베푸시며 자기의 의를 스스로 의지하사, that he himself brought about salvation with his own arm and himself leaned on his own righteousness; at 59:20 it reads 구속자가 시온에 임하며 야곱 중에 죄과를 떠나는 자에게 임하리라, where WEB reads “A Redeemer will come to Zion, and to those who turn from disobedience in Jacob”; and at 59:21 it gives 이제부터 영영토록, “from now on and forever”, inside the LORD’s words before their end, and closes them with 하시니라 여호와의 말씀이니라.
- The word: “Arise, shine; for your light has come”
the text says, “Arise, shine; for your light has come, and the LORD’s glory has risen on you! For behold, darkness will cover the earth, and thick darkness the peoples; but the LORD will arise on you, and his glory shall be seen on you. Nations will come to your light, and kings to the brightness of your rising. Lift up your eyes all around, and see: they all gather themselves together. They come to you. Your sons will come from far away, and your daughters will be carried in arms. Then you shall see and be radiant, and your heart will thrill and be enlarged; because the abundance of the sea will be turned to you. The wealth of the nations will come to you. A multitude of camels will cover you, the dromedaries of Midian and Ephah. All from Sheba will come. They will bring gold and frankincense, and will proclaim the praises of the LORD. All the flocks of Kedar will be gathered together to you. The rams of Nebaioth will serve you. They will be accepted as offerings on my altar; and I will beautify my glorious house. Who are these who fly as a cloud, and as the doves to their windows? Surely the islands will wait for me, and the ships of Tarshish first, to bring your sons from far away, their silver and their gold with them, for the name of the LORD your God, and for the Holy One of Israel, because he has glorified you.” These verses carry no formula naming who speaks; WEB opens a quotation at 60:1 that it does not close within them. After the question of 60:8 the Korean Revised Version gives 60:9 as the answer to it (곧 섬들이 나를 앙망하고 … 드리려 하는 자들이라), where WEB reads “Surely the islands will wait for me”; and it closes 60:9 with 이는 내가 너를 영화롭게 하였음이니라, in the first person, where WEB reads “because he has glorified you”.
- The word: “Foreigners will build up your walls”
the text says, “Foreigners will build up your walls, and their kings will serve you; for in my wrath I struck you, but in my favor I have had mercy on you. Your gates also shall be open continually; they shall not be shut day nor night, that men may bring to you the wealth of the nations, and their kings led captive. For that nation and kingdom that will not serve you shall perish; yes, those nations shall be utterly wasted. The glory of Lebanon shall come to you, the cypress tree, the pine, and the box tree together, to beautify the place of my sanctuary; and I will make the place of my feet glorious. The sons of those who afflicted you will come bowing to you; and all those who despised you will bow themselves down at the soles of your feet. They will call you the LORD’s City, the Zion of the Holy One of Israel. Whereas you have been forsaken and hated, so that no one passed through you, I will make you an eternal excellency, a joy of many generations. You will also drink the milk of the nations, and will nurse from royal breasts. Then you will know that I, the LORD, am your Savior, your Redeemer, the Mighty One of Jacob. For bronze I will bring gold; for iron I will bring silver; for wood, bronze, and for stones, iron. I will also make peace your governor, and righteousness your ruler. Violence shall no more be heard in your land, nor desolation or destruction within your borders; but you will call your walls Salvation, and your gates Praise. The sun will be no more your light by day, nor will the brightness of the moon give light to you, but the LORD will be your everlasting light, and your God will be your glory. Your sun will not go down any more, nor will your moon withdraw itself; for the LORD will be your everlasting light, and the days of your mourning will end. Then your people will all be righteous. They will inherit the land forever, the branch of my planting, the work of my hands, that I may be glorified. The little one will become a thousand, and the small one a strong nation. I, the LORD, will do this quickly in its time.” These verses carry no formula naming who speaks, though 60:16 and 60:22 read “I, the LORD”; WEB closes its quotation marks at the end of 60:22. The Korean Revised Version gives 60:10 in the other order, 내가 노하여 너를 쳤으나 이제는 나의 은혜로 너를 긍휼히 여겼은즉 이방인들이 네 성벽을 쌓을 것이요 그 왕들이 너를 봉사할 것이며, the striking and the mercy before the foreigners and their kings.
- The Lord GOD’s Spirit and the year of the LORD’s favor, in the words of the speaker (“I”)
the text says, “The Lord GOD’s Spirit is on me, because the LORD has anointed me to preach good news to the humble. He has sent me to bind up the broken hearted, to proclaim liberty to the captives and release to those who are bound, to proclaim the year of the LORD’s favor and the day of vengeance of our God, to comfort all who mourn, to provide for those who mourn in Zion, to give to them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they may be called trees of righteousness, the planting of the LORD, that he may be glorified. They will rebuild the old ruins. They will raise up the former devastated places. They will repair the ruined cities that have been devastated for many generations. Strangers will stand and feed your flocks. Foreigners will work your fields and your vineyards. But you will be called the LORD’s priests. Men will call you the servants of our God. You will eat the wealth of the nations. You will boast in their glory. Instead of your shame you will have double. Instead of dishonor, they will rejoice in their portion. Therefore in their land they will possess double. Everlasting joy will be to them. ‘For I, the LORD, love justice. I hate robbery and iniquity. I will give them their reward in truth and I will make an everlasting covenant with them. Their offspring will be known among the nations, and their offspring among the peoples. All who see them will acknowledge them, that they are the offspring which the LORD has blessed.’ I will greatly rejoice in the LORD! My soul will be joyful in my God, for he has clothed me with the garments of salvation. He has covered me with the robe of righteousness, as a bridegroom decks himself with a garland and as a bride adorns herself with her jewels. For as the earth produces its bud, and as the garden causes the things that are sown in it to spring up, so the Lord GOD will cause righteousness and praise to spring up before all the nations.” The text does not name the speaker (“I”) of 61:1 and 61:10. WEB sets 61:8–9 inside quotation marks of their own, from “For I, the LORD, love justice” to “the offspring which the LORD has blessed”; the Korean Revised Version has no marks and reads 대저 나 여호와는 at 61:8. At 61:1 the Korean Revised Version reads 주 여호와의 신이 내게 임하셨으니, that the Lord GOD’s Spirit has come upon the speaker, where WEB reads “is on me”, and 가난한 자에게, to the poor, where WEB reads “to the humble”; at 61:2 it reads 우리 하나님의 신원의 날, where WEB reads “the day of vengeance of our God”; and at 61:7 it has no “they” (능욕 대신에 분깃을 인하여 즐거워할 것이라 그리하여 고토에서 배나 얻고), where WEB reads “they will rejoice in their portion” and “in their land they will possess double”.
- The words of the speaker (“I”): “For Zion’s sake I will not hold my peace”
the text says, “For Zion’s sake I will not hold my peace, and for Jerusalem’s sake I will not rest, until her righteousness shines out like the dawn, and her salvation like a burning lamp. The nations will see your righteousness, and all kings your glory. You will be called by a new name, which the LORD’s mouth will name. You will also be a crown of beauty in the LORD’s hand, and a royal diadem in your God’s hand. You will not be called Forsaken any more, nor will your land be called Desolate any more; but you will be called Hephzibah, and your land Beulah; for the LORD delights in you, and your land will be married. For as a young man marries a virgin, so your sons will marry you. As a bridegroom rejoices over his bride, so your God will rejoice over you. I have set watchmen on your walls, Jerusalem. They will never be silent day nor night. You who call on the LORD, take no rest, and give him no rest until he establishes, and until he makes Jerusalem a praise on the earth. The LORD has sworn by his right hand, and by the arm of his strength, ‘Surely I will no more give your grain to be food for your enemies, and foreigners will not drink your new wine, for which you have labored, but those who have harvested it will eat it, and praise the LORD. Those who have gathered it will drink it in the courts of my sanctuary.’ Go through, go through the gates! Prepare the way of the people! Build up, build up the highway! Gather out the stones! Lift up a banner for the peoples. Behold, the LORD has proclaimed to the end of the earth: ‘Say to the daughter of Zion, “Behold, your salvation comes! Behold, his reward is with him, and his recompense before him!”’ They will call them ‘The Holy People, The LORD’s Redeemed’. You will be called ‘Sought Out, A City Not Forsaken’.” The text does not name the speaker (“I”) of 62:1 and 62:6. The Korean Revised Version reads at 62:4 이는 여호와께서 너를 기뻐하실 것이며, in the future, where WEB reads “for the LORD delights in you”; at 62:6 그들로 종일 종야에 잠잠치 않게 하였느니라, that the speaker has made the watchmen keep from silence day and night, where WEB reads “They will never be silent day nor night”; at 62:7 it names the LORD (또 여호와께서 예루살렘을 세워 세상에서 찬송을 받게 하시기까지 그로 쉬지 못하시게 하라), where WEB reads “give him no rest until he establishes, and until he makes Jerusalem a praise on the earth”; and at 62:12 it reads 사람들이 너를 일컬어 거룩한 백성이라 여호와의 구속하신 자라 하겠고, with 너, the one spoken to, where WEB reads “They will call them”.
- The question “Who is this who comes from Edom?” and the answer
the text says, “Who is this who comes from Edom, with dyed garments from Bozrah? Who is this who is glorious in his clothing, marching in the greatness of his strength? ‘It is I who speak in righteousness, mighty to save.’ Why is your clothing red, and your garments like him who treads in the wine vat? ‘I have trodden the wine press alone. Of the peoples, no one was with me. Yes, I trod them in my anger and trampled them in my wrath. Their lifeblood is sprinkled on my garments, and I have stained all my clothing. For the day of vengeance was in my heart, and the year of my redeemed has come. I looked, and there was no one to help; and I wondered that there was no one to uphold. Therefore my own arm brought salvation to me. My own wrath upheld me. I trod down the peoples in my anger and made them drunk in my wrath. I poured their lifeblood out on the earth.’” Neither edition names who asks or who answers. WEB sets the answer of 63:1 and the words of 63:3–6 inside quotation marks; the Korean Revised Version has none. At 63:1 the Korean Revised Version reads 홍의를 입고 보스라에서 오는 자, the one who comes from Bozrah, where WEB reads “with dyed garments from Bozrah”; at 63:3 it gives first 만민 중에 나와 함께한 자가 없이, that no one of the peoples was with the one who answers, and then 내가 홀로 포도즙틀을 밟았는데; and at 63:4 it reads 내 구속할 해가 왔으나, where WEB reads “the year of my redeemed has come”.
- The loving kindnesses of the LORD and the days of old, in the words of the speaker (“I”)
the text says, “I will tell of the loving kindnesses of the LORD and the praises of the LORD, according to all that the LORD has given to us, and the great goodness toward the house of Israel, which he has given to them according to his mercies, and according to the multitude of his loving kindnesses. For he said, ‘Surely, they are my people, children who will not deal falsely;’ so he became their Savior. In all their affliction he was afflicted, and the angel of his presence saved them. In his love and in his pity he redeemed them. He bore them, and carried them all the days of old. But they rebelled and grieved his Holy Spirit. Therefore he turned and became their enemy, and he himself fought against them. Then he remembered the days of old, Moses and his people, saying, ‘Where is he who brought them up out of the sea with the shepherds of his flock? Where is he who put his Holy Spirit among them?’ Who caused his glorious arm to be at Moses’ right hand? Who divided the waters before them, to make himself an everlasting name? Who led them through the depths, like a horse in the wilderness, so that they didn’t stumble? As the livestock that go down into the valley, the LORD’s Spirit caused them to rest. So you led your people to make yourself a glorious name.” The text does not name the speaker (“I”) of 63:7. The two editions give 63:11 otherwise: WEB reads “Then he remembered the days of old, Moses and his people, saying,” closes those words at the end of 63:11, and sets the questions of 63:12–13 outside them; the Korean Revised Version reads 백성이 옛적 모세의 날을 추억하여 가로되, that the people remembered the days of old of Moses and said, and runs their words on to 하였느니라 at the end of 63:14. At 63:11 it reads 백성과 양 무리의 목자를 바다에서 올라오게 하신 자, where WEB reads “he who brought them up out of the sea with the shepherds of his flock”. It names the LORD at 63:8 (여호와께서 말씀하시되), where WEB reads “For he said”; at 63:9 it reads 그들의 모든 환난에 동참하사 자기 앞의 사자로 그들을 구원하시며, that he shared in all their affliction and saved them by the angel before him, where WEB reads “In all their affliction he was afflicted, and the angel of his presence saved them”; and at 63:10 it reads 주의 성신, in the second person, where WEB reads “his Holy Spirit”.
- The words that ask the LORD to look down from heaven
the text says, “Look down from heaven, and see from the habitation of your holiness and of your glory. Where are your zeal and your mighty acts? The yearning of your heart and your compassion is restrained toward me. For you are our Father, though Abraham doesn’t know us, and Israel does not acknowledge us. You, LORD, are our Father. Our Redeemer from everlasting is your name. O LORD, why do you make us wander from your ways, and harden our heart from your fear? Return for your servants’ sake, the tribes of your inheritance. Your holy people possessed it but a little while. Our adversaries have trodden down your sanctuary. We have become like those over whom you never ruled, like those who were not called by your name.” The text does not name the one who says “toward me” at 63:15. The Korean Revised Version opens 63:15 with 주여, which WEB does not have, and at 63:18 reads 주의 거룩한 백성이 땅을 차지한지 오래지 아니하여서, with 땅, the land, where WEB reads “Your holy people possessed it but a little while”.
- The words: “Oh that you would tear the heavens, that you would come down”
the text says, “Oh that you would tear the heavens, that you would come down, that the mountains might quake at your presence—as when fire kindles the brushwood, and the fire causes the water to boil. Make your name known to your adversaries, that the nations may tremble at your presence! When you did awesome things which we didn’t look for, you came down, and the mountains quaked at your presence. For from of old men have not heard, nor perceived by the ear, nor has the eye seen a God besides you, who works for him who waits for him. You meet him who rejoices and does righteousness, those who remember you in your ways. Behold, you were angry, and we sinned. We have been in sin for a long time. Shall we be saved? For we have all become like one who is unclean, and all our righteousness is like a polluted garment. We all fade like a leaf; and our iniquities, like the wind, take us away. There is no one who calls on your name, who stirs himself up to take hold of you; for you have hidden your face from us, and have consumed us by means of our iniquities. But now, LORD, you are our Father. We are the clay and you our potter. We all are the work of your hand. Don’t be furious, LORD. Don’t remember iniquity forever. Look and see, we beg you, we are all your people. Your holy cities have become a wilderness. Zion has become a wilderness, Jerusalem a desolation. Our holy and our beautiful house where our fathers praised you is burned with fire. All our pleasant places are laid waste. Will you hold yourself back for these things, LORD? Will you keep silent and punish us very severely?” At 64:5 the Korean Revised Version reads 우리가 범죄하므로 주께서 진노하셨사오며 이 현상이 이미 오랬사오니, with the sinning first and the anger because of it, where WEB reads “Behold, you were angry, and we sinned. We have been in sin for a long time.”
- The LORD’s word: “I am inquired of by those who didn’t ask”
“I am inquired of by those who didn’t ask. I am found by those who didn’t seek me. I said, ‘See me, see me,’ to a nation that was not called by my name. I have spread out my hands all day to a rebellious people, who walk in a way that is not good, after their own thoughts; a people who provoke me to my face continually, sacrificing in gardens, and burning incense on bricks; who sit among the graves, and spend nights in secret places; who eat pig’s meat, and broth of abominable things is in their vessels; who say, ‘Stay by yourself, don’t come near to me, for I am holier than you.’ These are smoke in my nose, a fire that burns all day. Behold, it is written before me: I will not keep silence, but will repay, yes, I will repay into their bosom your own iniquities and the iniquities of your fathers together”, says the LORD, “who have burned incense on the mountains, and blasphemed me on the hills. Therefore I will first measure their work into their bosom.” The Korean Revised Version gives the formula at the end of 65:7 (여호와가 말하였느니라), and gives 65:3 in another order (곧 동산에서 제사하며 벽돌 위에서 분향하여 내 앞에서 항상 내 노를 일으키는 백성이라), the sacrifices and the incense before the provoking.
- The LORD’s word: “As the new wine is found in the cluster”
the LORD says, “As the new wine is found in the cluster, and one says, ‘Don’t destroy it, for a blessing is in it:’ so I will do for my servants’ sake, that I may not destroy them all. I will bring offspring out of Jacob, and out of Judah an inheritor of my mountains. My chosen will inherit it, and my servants will dwell there. Sharon will be a fold of flocks, and the valley of Achor a place for herds to lie down in, for my people who have sought me. But you who forsake the LORD, who forget my holy mountain, who prepare a table for Fortune, and who fill up mixed wine to Destiny; I will destine you to the sword, and you will all bow down to the slaughter; because when I called, you didn’t answer. When I spoke, you didn’t listen; but you did that which was evil in my eyes, and chose that in which I didn’t delight.” Therefore the Lord GOD says, “Behold, my servants will eat, but you will be hungry; behold, my servants will drink, but you will be thirsty. Behold, my servants will rejoice, but you will be disappointed. Behold, my servants will sing for joy of heart, but you will cry for sorrow of heart, and will wail for anguish of spirit. You will leave your name for a curse to my chosen, and the Lord GOD will kill you. He will call his servants by another name, so that he who blesses himself on the earth will bless himself in the God of truth; and he who swears on the earth will swear by the God of truth; because the former troubles are forgotten, and because they are hidden from my eyes.” WEB does not close within these verses the quotation it opens at 65:13. At 65:15 the Korean Revised Version keeps the first person (주 여호와 내가 너를 죽이고 내 종들은 다른 이름으로 칭하리라), where WEB reads “and the Lord GOD will kill you. He will call his servants by another name”; WEB runs 65:15 on into 65:16 (“so that he who blesses himself on the earth”), where the Korean Revised Version opens 65:16 with a new sentence (이러므로). At 65:11 the Korean Revised Version reads 갓 and 므니, where WEB reads “Fortune” and “Destiny”.
- The LORD’s word: “I create new heavens and a new earth”
“For, behold, I create new heavens and a new earth; and the former things will not be remembered, nor come into mind. But be glad and rejoice forever in that which I create; for, behold, I create Jerusalem to be a delight, and her people a joy. I will rejoice in Jerusalem, and delight in my people; and the voice of weeping and the voice of crying will be heard in her no more. No more will there be an infant who only lives a few days, nor an old man who has not filled his days; for the child will die one hundred years old, and the sinner being one hundred years old will be accursed. They will build houses and inhabit them. They will plant vineyards and eat their fruit. They will not build and another inhabit. They will not plant and another eat; for the days of my people will be like the days of a tree, and my chosen will long enjoy the work of their hands. They will not labor in vain nor give birth for calamity; for they are the offspring of the LORD’s blessed and their descendants with them. It will happen that before they call, I will answer; and while they are yet speaking, I will hear. The wolf and the lamb will feed together. The lion will eat straw like the ox. Dust will be the serpent’s food. They will not hurt nor destroy in all my holy mountain,” says the LORD. At 65:20 the Korean Revised Version reads 곧 백세에 죽는 자가 아이겠고 백세 못 되어 죽는 자는 저주 받은 것이리라, that one who dies at a hundred years will be a child and one who dies short of a hundred years accursed, where WEB reads “for the child will die one hundred years old, and the sinner being one hundred years old will be accursed”.
- The LORD’s word: “Heaven is my throne, and the earth is my footstool”
the LORD says, “Heaven is my throne, and the earth is my footstool. What kind of house will you build to me? Where will I rest? For my hand has made all these things, and so all these things came to be,” says the LORD: “but I will look to this man, even to he who is poor and of a contrite spirit, and who trembles at my word. He who kills an ox is as he who kills a man; he who sacrifices a lamb, as he who breaks a dog’s neck; he who offers an offering, as he who offers pig’s blood; he who burns frankincense, as he who blesses an idol. Yes, they have chosen their own ways, and their soul delights in their abominations. I also will choose their delusions, and will bring their fears on them, because when I called, no one answered; when I spoke, they didn’t listen, but they did that which was evil in my eyes, and chose that in which I didn’t delight.” The text goes on, “Hear the LORD’s word, you who tremble at his word: ‘Your brothers who hate you, who cast you out for my name’s sake, have said, “Let the LORD be glorified, that we may see your joy;” but it is those who shall be disappointed. A voice of tumult from the city, a voice from the temple, a voice of the LORD that repays his enemies what they deserve.’” WEB does not close within these verses the quotation it opens at 66:5, after “his word:”; the Korean Revised Version closes the words of 66:5 with 하셨느니라 and gives 66:6 after them, and opens those words with 이르시되, naming no one who says them. It opens 66:2 with 나 여호와가 말하노라, where WEB reads “says the LORD” after “came to be”, and it closes the LORD’s words at the end of 66:4 with 하시니라.
- The word: “Before she travailed, she gave birth”
“Before she travailed, she gave birth. Before her pain came, she delivered a son. Who has heard of such a thing? Who has seen such things? Shall a land be born in one day? Shall a nation be born at once? For as soon as Zion travailed, she gave birth to her children. Shall I bring to the birth, and not cause to be delivered?” says the LORD. The text goes on, “‘Shall I who cause to give birth shut the womb?’ says your God. ‘Rejoice with Jerusalem, and be glad for her, all you who love her. Rejoice for joy with her, all you who mourn over her; that you may nurse and be satisfied at the comforting breasts; that you may drink deeply, and be delighted with the abundance of her glory.’” For the LORD says, “Behold, I will extend peace to her like a river, and the glory of the nations like an overflowing stream, and you will nurse. You will be carried on her side, and will be dandled on her knees. As one whom his mother comforts, so I will comfort you. You will be comforted in Jerusalem.” The text goes on, “You will see it, and your heart shall rejoice, and your bones will flourish like the tender grass. The LORD’s hand will be known among his servants; and he will have indignation against his enemies.” WEB sets 66:7 to the first question of 66:9 inside quotation marks that it closes with “says the LORD”, and gives the second question its own marks, closed with “says your God”; the Korean Revised Version gives 66:7–8 with no formula and opens the LORD’s words at 66:9 (여호와께서 가라사대). The Korean Revised Version names Zion at 66:7 (시온은 구로하기 전에 생산하며), where WEB reads “she” and names Zion first at 66:8. WEB closes the LORD’s words at the end of 66:13 and sets 66:14 outside them; the Korean Revised Version ends 66:13 with 받으리니 and runs it on into 66:14.
- The word: “The LORD will come with fire”
the text says, “For, behold, the LORD will come with fire, and his chariots will be like the whirlwind; to give his anger with fierceness, and his rebuke with flames of fire. For the LORD will execute judgment by fire and by his sword on all flesh; and those slain by the LORD will be many.” “Those who sanctify themselves and purify themselves to go to the gardens, following one in the middle, eating pig’s meat, abominable things, and the mouse, they shall come to an end together,” says the LORD. “For I know their works and their thoughts. The time comes that I will gather all nations and languages, and they will come, and will see my glory. I will set a sign among them, and I will send those who escape of them to the nations, to Tarshish, Pul, and Lud, who draw the bow, to Tubal and Javan, to far-away islands, who have not heard my fame, nor have seen my glory; and they shall declare my glory among the nations. They shall bring all your brothers out of all the nations for an offering to the LORD, on horses, in chariots, in litters, on mules, and on camels, to my holy mountain Jerusalem, says the LORD, as the children of Israel bring their offering in a clean vessel into the LORD’s house. Of them I will also select priests and Levites,” says the LORD. “For as the new heavens and the new earth, which I will make, shall remain before me,” says the LORD, “so your offspring and your name shall remain. It shall happen that from one new moon to another, and from one Sabbath to another, all flesh will come to worship before me,” says the LORD. The text goes on, “They will go out, and look at the dead bodies of the men who have transgressed against me; for their worm will not die, nor will their fire be quenched, and they will be loathsome to all mankind.” No formula names who speaks at 66:24. WEB ends 66:16 with a full stop, where the Korean Revised Version ends it with 많으리니 and runs it on into 66:17. At 66:19 the Korean Revised Version reads 다시스와 뿔과 활을 당기는 룻과 및 두발과 야완과, where WEB reads “to Tarshish, Pul, and Lud, who draw the bow, to Tubal and Javan”. It opens 66:20 and 66:22 with 나 여호와가 말하노라 and 66:23 with 여호와가 말하노라, where WEB sets “says the LORD” inside 66:20 and 66:22 and at the end of 66:23; and at 66:20 it gives first 이스라엘 자손이 예물을 깨끗한 그릇에 담아 여호와의 집에 드림 같이, which WEB gives at the end of the verse (“as the children of Israel bring their offering in a clean vessel into the LORD’s house”).
Jeremiah
- The heading of the words of Jeremiah, and the LORD’s word in the days of Josiah, Jehoiakim and Zedekiah
the heading reads, “The words of Jeremiah the son of Hilkiah, one of the priests who were in Anathoth in the land of Benjamin. The LORD’s word came to him in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign. It came also in the days of Jehoiakim the son of Josiah, king of Judah, to the end of the eleventh year of Zedekiah, the son of Josiah, king of Judah, to the carrying away of Jerusalem captive in the fifth month.” The Korean Revised Version names Jeremiah at 1:2 (여호와의 말씀이 예레미야에게 임하였고), where WEB reads “to him”, and gives the end of 1:3 as a sentence of its own (이 해 오월에 예루살렘이 사로잡히니라, in the fifth month of this year Jerusalem was taken captive).
- The LORD’s word to the speaker, “I have appointed you a prophet to the nations”, and the LORD’s hand that touches his mouth
the speaker (“I”) says, “Now the LORD’s word came to me, saying, ‘Before I formed you in the womb, I knew you. Before you were born, I sanctified you. I have appointed you a prophet to the nations.’ Then I said, ‘Ah, Lord GOD! Behold, I don’t know how to speak; for I am a child.’ But the LORD said to me, ‘Don’t say, “I am a child;” for you must go to whomever I send you, and you must say whatever I command you. Don’t be afraid because of them, for I am with you to rescue you,’ says the LORD. Then the LORD stretched out his hand and touched my mouth. Then the LORD said to me, ‘Behold, I have put my words in your mouth. Behold, I have today set you over the nations and over the kingdoms, to uproot and to tear down, to destroy and to overthrow, to build and to plant.’” No verse of 1:4–10 names the speaker. The Korean Revised Version gives 1:6 with the child first (나는 아이라 말할 줄을 알지 못하나이다).
- The branch of an almond tree the speaker sees, and the LORD’s word “I watch over my word to perform it”
the speaker (“I”) says, “Moreover the LORD’s word came to me, saying, ‘Jeremiah, what do you see?’ I said, ‘I see a branch of an almond tree.’ Then the LORD said to me, ‘You have seen well; for I watch over my word to perform it.’” The only word in these two verses that names the speaker is “Jeremiah” at 1:11.
- The boiling cauldron the speaker sees, and the LORD’s word “Out of the north, evil will break out”
the speaker (“I”) says, “The LORD’s word came to me the second time, saying, ‘What do you see?’ I said, ‘I see a boiling cauldron; and it is tipping away from the north.’ Then the LORD said to me, ‘Out of the north, evil will break out on all the inhabitants of the land. For behold, I will call all the families of the kingdoms of the north,’ says the LORD. ‘They will come, and they will each set his throne at the entrance of the gates of Jerusalem, and against all its walls all around, and against all the cities of Judah. I will utter my judgments against them concerning all their wickedness, in that they have forsaken me, and have burned incense to other gods, and worshiped the works of their own hands.’” No verse of 1:13–16 names the speaker, and WEB does not close at 1:16 the words it opens again at 1:15. The Korean Revised Version opens 1:15 with the formula (나 여호와가 말하노라), reads 각기 자리를 정하고 (each will set his place) where WEB reads “each set his throne”, and gives at 1:16 the cause first and the judgment after it.
- The LORD’s command “arise, and say to them all that I command you”, and his word “I have made you today a fortified city”
“You therefore put your belt on your waist, arise, and say to them all that I command you. Don’t be dismayed at them, lest I dismay you before them. For behold, I have made you today a fortified city, an iron pillar, and bronze walls against the whole land—against the kings of Judah, against its princes, against its priests, and against the people of the land. They will fight against you, but they will not prevail against you; for I am with you”, says the LORD, “to rescue you.” These verses call the one spoken to only “you”. The Korean Revised Version gives the formula at the end of 1:19 (여호와의 말이니라).
- The LORD’s word to proclaim in the ears of Jerusalem, “I remember for you the kindness of your youth”
the speaker (“I”) says, “The LORD’s word came to me, saying, ‘Go and proclaim in the ears of Jerusalem, saying, “The LORD says, ‘I remember for you the kindness of your youth, your love as a bride, how you went after me in the wilderness, in a land that was not sown. Israel was holiness to the LORD, the first fruits of his increase. All who devour him will be held guilty. Evil will come on them,’” says the LORD.’” No verse of 2:1–3 names the speaker. The Korean Revised Version reads 예루살렘 거민의 귀에 (in the ears of the inhabitants of Jerusalem) at 2:2, and gives 2:3 in the LORD’s first person (나 여호와의 성물 곧 나의 소산 중 처음 열매가 되었나니) with the end in the past (재앙을 만났으리라) where WEB reads “Evil will come on them”.
- The LORD’s word about the spring of living waters and the broken cisterns
the text says, “Hear the LORD’s word, O house of Jacob, and all the families of the house of Israel!” The LORD says, “What unrighteousness have your fathers found in me, that they have gone far from me, and have walked after worthless vanity, and have become worthless? They didn’t say, ‘Where is the LORD who brought us up out of the land of Egypt, who led us through the wilderness, through a land of deserts and of pits, through a land of drought and of the shadow of death, through a land that no one passed through, and where no man lived?’ I brought you into a plentiful land to eat its fruit and its goodness; but when you entered, you defiled my land, and made my heritage an abomination. The priests didn’t say, ‘Where is the LORD?’ and those who handle the law didn’t know me. The rulers also transgressed against me, and the prophets prophesied by Baal and followed things that do not profit. “Therefore I will yet contend with you,” says the LORD, “and I will contend with your children’s children. For pass over to the islands of Kittim, and see. Send to Kedar, and consider diligently, and see if there has been such a thing. Has a nation changed its gods, which really are no gods? But my people have changed their glory for that which doesn’t profit. “Be astonished, you heavens, at this and be horribly afraid. Be very desolate,” says the LORD. “For my people have committed two evils: they have forsaken me, the spring of living waters, and cut out cisterns for themselves: broken cisterns that can’t hold water.” WEB opens the LORD’s words at 2:5, opens them again at 2:9 and 2:12 without closing them first, and does not close at 2:13 the words it opens there. The Korean Revised Version gives 2:4 in the LORD’s first person (나 여호와의 말을 들으라), and reads at 2:11 그 신을 신 아닌 것과 바꾼 일이 있느냐 (has it exchanged its god for what is not god?).
- The LORD’s word that asks, “Is Israel a slave?”, and speaks of Egypt and Assyria
“Is Israel a slave? Is he born into slavery? Why has he become a captive? The young lions have roared at him and raised their voices. They have made his land waste. His cities are burned up, without inhabitant. The children also of Memphis and Tahpanhes have broken the crown of your head. “Haven’t you brought this on yourself, in that you have forsaken the LORD your God, when he led you by the way? Now what do you gain by going to Egypt, to drink the waters of the Shihor? Or why do you go on the way to Assyria, to drink the waters of the River? “Your own wickedness will correct you, and your backsliding will rebuke you. Know therefore and see that it is an evil and bitter thing, that you have forsaken the LORD your God, and that my fear is not in you,” says the Lord, GOD of Armies. WEB gives 2:14–16 no quotation marks, opens the words at 2:17, opens them again at 2:19 without closing them first, and closes them at 2:19. The Korean Revised Version gives 2:15 in the second person (너를 향하여 … 네 땅을 … 네 성읍들은), reads 놉 where WEB reads “Memphis” at 2:16, and reads at 2:17 네가 나를 떠남으로, with the LORD in the first person, where WEB reads “you have forsaken the LORD your God”.
- The word “I had planted you a noble vine”, and the LORD’s word “where are your gods that you have made for yourselves?”
“For long ago I broke off your yoke, and burst your bonds. You said, ‘I will not serve;’ for on every high hill and under every green tree you bowed yourself, playing the prostitute. Yet I had planted you a noble vine, a pure and faithful seed. How then have you turned into the degenerate branches of a foreign vine to me? For though you wash yourself with lye, and use much soap, yet your iniquity is marked before me,” says the Lord GOD. “How can you say, ‘I am not defiled. I have not gone after the Baals’? See your way in the valley. Know what you have done. You are a swift dromedary traversing her ways, a wild donkey used to the wilderness, that sniffs the wind in her craving. When she is in heat, who can turn her away? All those who seek her will not weary themselves. In her month, they will find her. “Keep your feet from being bare, and your throat from thirst. But you said, ‘It is in vain. No, for I have loved strangers, and I will go after them.’ As the thief is ashamed when he is found, so the house of Israel is ashamed— they, their kings, their princes, their priests, and their prophets, who tell wood, ‘You are my father,’ and a stone, ‘You have given birth to me,’ for they have turned their back to me, and not their face, but in the time of their trouble they will say, ‘Arise, and save us!’ “But where are your gods that you have made for yourselves? Let them arise, if they can save you in the time of your trouble, for you have as many gods as you have towns, O Judah.” WEB closes the words at 2:22 with “says the Lord GOD”, opens them again at 2:23, opens them once more at 2:25 and 2:28 without closing them first, and does not close them at the end of 2:28. The Korean Revised Version has the yoke broken by the one spoken to at 2:20 (네가 옛적부터 네 멍에를 꺾고), gives 2:20–21 no formula and opens 2:22 with one (주 여호와 내가 말하노라), and opens 2:25 with 내가 또 말하기를 and reads 이방 신 (foreign gods) where WEB reads “strangers”.
- The LORD’s word “Why will you contend with me?” and “You will be ashamed of Egypt also”
“Why will you contend with me? You all have transgressed against me,” says the LORD. “I have struck your children in vain. They received no correction. Your own sword has devoured your prophets, like a destroying lion. Generation, consider the LORD’s word. Have I been a wilderness to Israel? Or a land of thick darkness? Why do my people say, ‘We have broken loose. We will come to you no more’? “Can a virgin forget her ornaments, or a bride her attire? Yet my people have forgotten me for days without number. How well you prepare your way to seek love! Therefore you have even taught the wicked women your ways. Also the blood of the souls of the innocent poor is found in your skirts. You didn’t find them breaking in, but it is because of all these things. “Yet you said, ‘I am innocent. Surely his anger has turned away from me.’ “Behold, I will judge you, because you say, ‘I have not sinned.’ Why do you go about so much to change your ways? You will be ashamed of Egypt also, as you were ashamed of Assyria. You will also leave that place with your hands on your head; for the LORD has rejected those in whom you trust, and you won’t prosper with them.” WEB closes the words at 2:29 with “says the LORD”, opens them again at 2:30, opens them once more at 2:32 and twice at 2:35 without closing them first, and does not close them at the end of 2:37. The Korean Revised Version opens 2:29 with the formula (나 여호와가 말하노라), gives 2:33 as a question (네가 어찌 사랑을 얻으려고 네 행위를 아름답게 꾸미느냐), and at 2:37 has the LORD speak in the first person (나 여호와가 버렸으므로) where WEB reads “the LORD has rejected”.
- The LORD’s word about a man who puts away his wife
“They say, ‘If a man puts away his wife, and she goes from him, and becomes another man’s, should he return to her again?’ Wouldn’t that land be greatly polluted? But you have played the prostitute with many lovers; yet return again to me,” says the LORD. “Lift up your eyes to the bare heights, and see! Where have you not been lain with? You have sat waiting for them by the road, as an Arabian in the wilderness. You have polluted the land with your prostitution and with your wickedness. Therefore the showers have been withheld and there has been no latter rain; yet you have had a prostitute’s forehead and you refused to be ashamed. Will you not from this time cry to me, ‘My Father, you are the guide of my youth!’? “‘Will he retain his anger forever? Will he keep it to the end?’ Behold, you have spoken and have done evil things, and have had your way.” The Korean Revised Version sets the formula in the middle of 3:1 (나 여호와가 말하노라), asks at 3:1 내게로 돌아오려느냐, a question, where WEB reads “yet return again to me”, gives the questions of 3:5 in the second person as part of the cry of 3:4 (노를 한 없이 계속하시겠으며 끝까지 두시겠나이까 하지 않겠느냐), and closes 3:5 with 하시니라.
- The LORD’s word to the speaker in the days of Josiah the king about backsliding Israel and treacherous Judah
the speaker (“I”) says, “Moreover, the LORD said to me in the days of Josiah the king, ‘Have you seen that which backsliding Israel has done? She has gone up on every high mountain and under every green tree, and has played the prostitute there. I said after she had done all these things, “She will return to me;” but she didn’t return, and her treacherous sister Judah saw it. I saw when, for this very cause, that backsliding Israel had committed adultery, I had put her away and given her a certificate of divorce, yet treacherous Judah, her sister, had no fear, but she also went and played the prostitute. Because she took her prostitution lightly, the land was polluted, and she committed adultery with stones and with wood. Yet for all this her treacherous sister, Judah, has not returned to me with her whole heart, but only in pretense,’ says the LORD. The LORD said to me, ‘Backsliding Israel has shown herself more righteous than treacherous Judah.’” No verse of 3:6–11 names the speaker, and WEB does not close at 3:11 the LORD’s words it opens there. The Korean Revised Version gives the time first at 3:6 (요시야왕 때에 여호와께서 또 내게 이르시되), and at 3:9 makes 그가 (she) the subject of the defiling (그가 … 행음하여 이 땅을 더럽혔거늘) where WEB reads “the land was polluted”.
- The LORD’s word “Return, you backsliding Israel,” and “they will call Jerusalem ‘The LORD’s Throne’”
“Go, and proclaim these words toward the north, and say, ‘Return, you backsliding Israel,’ says the LORD; ‘I will not look in anger on you, for I am merciful,’ says the LORD. ‘I will not keep anger forever. Only acknowledge your iniquity, that you have transgressed against the LORD your God, and have scattered your ways to the strangers under every green tree, and you have not obeyed my voice,’” says the LORD. “Return, backsliding children,” says the LORD, “for I am a husband to you. I will take one of you from a city, and two from a family, and I will bring you to Zion. I will give you shepherds according to my heart, who will feed you with knowledge and understanding. It will come to pass, when you are multiplied and increased in the land in those days,” says the LORD, “they will no longer say, ‘the ark of the LORD’s covenant!’ It will not come to mind. They won’t remember it. They won’t miss it, nor will another be made. At that time they will call Jerusalem ‘The LORD’s Throne;’ and all the nations will be gathered to it, to the LORD’s name, to Jerusalem. They will no longer walk after the stubbornness of their evil heart. In those days the house of Judah will walk with the house of Israel, and they will come together out of the land of the north to the land that I gave for an inheritance to your fathers.” WEB has 3:12 inside the LORD’s words it opens at 3:11, and does not close at 3:18 the words it opens again at 3:16. These verses do not name the one told to go and proclaim. The Korean Revised Version opens the message of 3:12 with 여호와께서 가라사대, reads 이방 신에게 절하고 (bowed down to foreign gods) at 3:13 where WEB reads “scattered your ways to the strangers”, and opens 3:14 and 3:16 with the formula (나 여호와가 말하노라).
- The LORD’s word “You shall call me ‘My Father’”, and the words “Behold, we have come to you”
“But I said, ‘How I desire to put you among the children, and give you a pleasant land, a goodly heritage of the armies of the nations!’ and I said, ‘You shall call me “My Father”, and shall not turn away from following me.’ “Surely as a wife treacherously departs from her husband, so you have dealt treacherously with me, house of Israel,” says the LORD. The text goes on, “A voice is heard on the bare heights, the weeping and the petitions of the children of Israel; because they have perverted their way, they have forgotten the LORD their God. Return, you backsliding children, and I will heal your backsliding.” WEB then opens new words: “Behold, we have come to you; for you are the LORD our God. Truly help from the hills, the tumult on the mountains, is in vain. Truly the salvation of Israel is in the LORD our God. But the shameful thing has devoured the labor of our fathers from our youth, their flocks and their herds, their sons and their daughters. Let us lie down in our shame, and let our confusion cover us; for we have sinned against the LORD our God, we and our fathers, from our youth even to this day. We have not obeyed the LORD our God’s voice.” These verses do not name those who say “we”. WEB opens the words of 3:19 and opens them again at 3:20 before it closes them with “says the LORD”, and gives 3:21 and the first words of 3:22 no quotation marks. The Korean Revised Version reads at 3:19 허다한 나라 중에 아름다운 산업 (a goodly heritage among many nations), and at 3:25 우리는 수치 중에 눕겠고, in the future, where WEB reads “Let us lie down in our shame”.
- The LORD’s word “If you will return, Israel” and “Break up your fallow ground”
“If you will return, Israel,” says the LORD, “if you will return to me, and if you will put away your abominations out of my sight; then you will not be removed; and you will swear, ‘As the LORD lives,’ in truth, in justice, and in righteousness. The nations will bless themselves in him, and they will glory in him.” For the LORD says to the men of Judah and to Jerusalem, “Break up your fallow ground, and don’t sow among thorns. Circumcise yourselves to the LORD, and take away the foreskins of your heart, you men of Judah and inhabitants of Jerusalem; lest my wrath go out like fire, and burn so that no one can quench it, because of the evil of your doings.” WEB does not close at 4:4 the words it opens at 4:3; they run on to 4:6. The Korean Revised Version opens 4:1 with 여호와께서 가라사대 and a command (내게로 돌아오라), gives 4:2 in the LORD’s first person (나로 인하여) where WEB reads “in him”, and gives 4:3 in the LORD’s first person as well (나 여호와가 유다와 예루살렘 사람에게 이같이 이르노라).
- The word “Blow the trumpet in the land!” and “Set up a standard toward Zion”
the text says, “Declare in Judah, and publish in Jerusalem; and say, ‘Blow the trumpet in the land!’ Cry aloud and say, ‘Assemble yourselves! Let’s go into the fortified cities!’ Set up a standard toward Zion. Flee for safety! Don’t wait; for I will bring evil from the north, and a great destruction.” WEB closes there the words it opens at 4:3. The text goes on, “A lion has gone up from his thicket, and a destroyer of nations. He is on his way. He has gone out from his place, to make your land desolate, that your cities be laid waste, without inhabitant. For this, clothe yourself with sackcloth, lament and wail; for the fierce anger of the LORD hasn’t turned back from us.” The text goes on: “It will happen at that day,” says the LORD, “that the heart of the king will perish, along with the heart of the princes. The priests will be astonished, and the prophets will wonder.” The speaker (“I”) says, “Then I said, ‘Ah, Lord GOD! Surely you have greatly deceived this people and Jerusalem, saying, “You will have peace;” whereas the sword reaches to the heart.’” The text goes on, “At that time it will be said to this people and to Jerusalem, ‘A hot wind blows from the bare heights in the wilderness toward the daughter of my people, not to winnow, nor to cleanse. A full wind from these will come for me. Now I will also utter judgments against them.’ Behold, he will come up as clouds, and his chariots will be as the whirlwind. His horses are swifter than eagles. Woe to us! For we are ruined. Jerusalem, wash your heart from wickedness, that you may be saved. How long will your evil thoughts lodge within you? For a voice declares from Dan, and publishes evil from the hills of Ephraim:” The text goes on: “Tell the nations, behold, publish against Jerusalem, ‘Watchers come from a far country, and raise their voice against the cities of Judah. As keepers of a field, they are against her all around, because she has been rebellious against me,’” says the LORD. “Your way and your doings have brought these things to you. This is your wickedness, for it is bitter, for it reaches to your heart.” No verse of 4:5–18 names the speaker of 4:10. The Korean Revised Version reads 너희에게서 at 4:8, in the second person, where WEB reads “from us”, opens 4:9 with the formula (나 여호와가 말하노라), reads 에워싸고 치는 자들이 (those who besiege) at 4:16 where WEB reads “Watchers”, and names Jerusalem at 4:17 (예루살렘을 에워싸나니) where WEB reads “her”.
- The speaker’s lament, “My anguish, my anguish!”
the speaker (“I”) says, “My anguish, my anguish! I am pained at my very heart! My heart trembles within me. I can’t hold my peace, because you have heard, O my soul, the sound of the trumpet, the alarm of war. Destruction on destruction is decreed, for the whole land is laid waste. Suddenly my tents are destroyed, and my curtains gone in a moment. How long will I see the standard and hear the sound of the trumpet?” The text goes on, “For my people are foolish. They don’t know me. They are foolish children, and they have no understanding. They are skillful in doing evil, but they don’t know how to do good.” No verse of 4:19–22 names the speaker; WEB sets quotation marks around 4:22 only. The Korean Revised Version reads at 4:20 패망에 패망이 연속하여 (destruction follows on destruction) where WEB reads “Destruction on destruction is decreed”.
- The earth waste and void and the heavens without light, which the speaker sees
the speaker (“I”) says, “I saw the earth and, behold, it was waste and void, and the heavens, and they had no light. I saw the mountains, and behold, they trembled, and all the hills moved back and forth. I saw, and behold, there was no man, and all the birds of the sky had fled. I saw, and behold, the fruitful field was a wilderness, and all its cities were broken down at the presence of the LORD, before his fierce anger.” The text goes on, “For the LORD says, ‘The whole land will be a desolation; yet I will not make a full end. For this the earth will mourn, and the heavens above be black, because I have spoken it. I have planned it, and I have not repented, neither will I turn back from it.’” No verse of 4:23–28 names the speaker. The Korean Revised Version reads at 4:23 하늘들을 우러른즉, looking up to the heavens, at 4:26 좋은 땅 (the good land) where WEB reads “the fruitful field”, and closes 4:28 with 하셨음이로다.
- The word about every city that flees and the voice of the daughter of Zion
the text says, “Every city flees for the noise of the horsemen and archers. They go into the thickets and climb up on the rocks. Every city is forsaken, and not a man dwells therein. You, when you are made desolate, what will you do? Though you clothe yourself with scarlet, though you deck yourself with ornaments of gold, though you enlarge your eyes with makeup, you make yourself beautiful in vain. Your lovers despise you. They seek your life. For I have heard a voice as of a woman in travail, the anguish as of her who gives birth to her first child, the voice of the daughter of Zion, who gasps for breath, who spreads her hands, saying, ‘Woe is me now! For my soul faints before the murderers.’” The Korean Revised Version opens 4:30 with a call (멸망을 당한 자여 네가 어떻게 하려느냐) where WEB reads “You, when you are made desolate, what will you do?”
- The word to search the streets of Jerusalem for anyone who does justly
“Run back and forth through the streets of Jerusalem, and see now, and know, and seek in its wide places, if you can find a man, if there is anyone who does justly, who seeks truth, then I will pardon her. Though they say, ‘As the LORD lives,’ surely they swear falsely.” The text goes on, “O LORD, don’t your eyes look on truth? You have stricken them, but they were not grieved. You have consumed them, but they have refused to receive correction. They have made their faces harder than a rock. They have refused to return. Then I said, ‘Surely these are poor. They are foolish; for they don’t know the LORD’s way, nor the law of their God. I will go to the great men and will speak to them, for they know the way of the LORD, and the law of their God.’ But these with one accord have broken the yoke, and burst the bonds. Therefore a lion out of the forest will kill them. A wolf of the evenings will destroy them. A leopard will watch against their cities. Everyone who goes out there will be torn in pieces, because their transgressions are many and their backsliding has increased.” The verses go on, “How can I pardon you? Your children have forsaken me, and sworn by what are no gods. When I had fed them to the full, they committed adultery, and assembled themselves in troops at the prostitutes’ houses. They were as fed horses roaming at large. Everyone neighed after his neighbor’s wife. Shouldn’t I punish them for these things?” says the LORD. “Shouldn’t my soul be avenged on such a nation as this?” No verse of 5:1–8 names who speaks. WEB does not close at 5:9 the quotation it opens there. The Korean Revised Version reads at 5:1 이 성을, this city, where WEB reads “her”, and at 5:6 사막의 이리, a wolf of the desert, where WEB reads “A wolf of the evenings”.
- The LORD’s word that he will bring a nation from far away on the house of Israel
“Go up on her walls, and destroy, but don’t make a full end. Take away her branches, for they are not the LORD’s. For the house of Israel and the house of Judah have dealt very treacherously against me,” says the LORD. The text goes on, “They have denied the LORD, and said, ‘It is not he. Evil won’t come on us. We won’t see sword or famine. The prophets will become wind, and the word is not in them. Thus it will be done to them.’” Therefore the LORD, the God of Armies says, “Because you speak this word, behold, I will make my words in your mouth fire, and this people wood, and it will devour them. Behold, I will bring a nation on you from far away, house of Israel,” says the LORD. “It is a mighty nation. It is an ancient nation, a nation whose language you don’t know and don’t understand what they say. Their quiver is an open tomb. They are all mighty men. They will eat up your harvest and your bread, which your sons and your daughters should eat. They will eat up your flocks and your herds. They will eat up your vines and your fig trees. They will beat down your fortified cities in which you trust with the sword. “But even in those days,” says the LORD, “I will not make a full end of you. It will happen when you say, ‘Why has the LORD our God done all these things to us?’ Then you shall say to them, ‘Just as you have forsaken me and served foreign gods in your land, so you will serve strangers in a land that is not yours.’” WEB does not close at 5:19 the quotation it opens at 5:18. The Korean Revised Version reads at 5:12 여호와는 계신 것이 아닌즉 where WEB reads “It is not he”; at 5:14 그들이 이 말을 하였은즉, in the third person, where WEB reads “Because you speak this word”; and at 5:19 그들이 만일 이르기를, in the third person, where WEB reads “when you say”, and 너희가 여호와를 버리고, naming the LORD, where WEB reads “you have forsaken me”.
- The word to declare in the house of Jacob, and the LORD’s word “Shouldn’t I punish for these things?”
“Declare this in the house of Jacob, and publish it in Judah, saying, ‘Hear this now, foolish people without understanding, who have eyes, and don’t see, who have ears, and don’t hear: Don’t you fear me?’ says the LORD; ‘Won’t you tremble at my presence, who have placed the sand for the bound of the sea by a perpetual decree, that it can’t pass it? Though its waves toss themselves, yet they can’t prevail. Though they roar, they still can’t pass over it.’ “But this people has a revolting and a rebellious heart. They have revolted and gone. They don’t say in their heart, ‘Let’s now fear the LORD our God, who gives rain, both the former and the latter, in its season, who preserves to us the appointed weeks of the harvest.’ “Your iniquities have turned away these things, and your sins have withheld good from you. For wicked men are found among my people. They watch, as fowlers lie in wait. They set a trap. They catch men. As a cage is full of birds, so are their houses full of deceit. Therefore they have become great, and grew rich. They have grown fat. They shine; yes, they excel in deeds of wickedness. They don’t plead the cause, the cause of the fatherless, that they may prosper; and they don’t defend the rights of the needy. “Shouldn’t I punish for these things?” says the LORD. “Shouldn’t my soul be avenged on such a nation as this? “An astonishing and horrible thing has happened in the land. The prophets prophesy falsely, and the priests rule by their own authority; and my people love to have it so. What will you do in the end of it?” WEB does not close at 5:31 the quotation it opens at 5:30. The Korean Revised Version reads 5:23, 5:24 and 5:27 in the second person (너희 백성은, 너희 마음으로, 너희 집들에, 너희가), where WEB reads “this people”, “in their heart”, “their houses” and “they”, and closes 5:29 with 여호와의 말이니라, where WEB sets “says the LORD” after the first question.
- The word to the children of Benjamin to flee out of Jerusalem, and the word of the LORD of Armies to cast up a mound against Jerusalem
“Flee for safety, you children of Benjamin, out of the middle of Jerusalem! Blow the trumpet in Tekoa and raise up a signal on Beth Haccherem, for evil looks out from the north with a great destruction. I will cut off the beautiful and delicate one, the daughter of Zion. Shepherds with their flocks will come to her. They will pitch their tents against her all around. They will feed everyone in his place.” “Prepare war against her! Arise! Let’s go up at noon. Woe to us! For the day declines, for the shadows of the evening are stretched out. Arise! Let’s go up by night, and let’s destroy her palaces.” For the LORD of Armies said, “Cut down trees, and cast up a mound against Jerusalem. This is the city to be visited. She is filled with oppression within herself. As a well produces its waters, so she produces her wickedness. Violence and destruction is heard in her. Sickness and wounds are continually before me. Be instructed, Jerusalem, lest my soul be alienated from you, lest I make you a desolation, an uninhabited land.” Neither edition names who says “Let’s go up” in 6:4–5. The Korean Revised Version closes 6:5 with 하도다, and opens 6:6 in the LORD’s first person and in the present (나 만군의 여호와가 이같이 말하노라), where WEB reads “For the LORD of Armies said”.
- The word of the LORD of Armies concerning the remnant of Israel, and the LORD’s word concerning those who say “Peace, peace!”
The LORD of Armies says, “They will thoroughly glean the remnant of Israel like a vine. Turn again your hand as a grape gatherer into the baskets.” The text goes on, “To whom should I speak and testify, that they may hear? Behold, their ear is uncircumcised, and they can’t listen. Behold, the LORD’s word has become a reproach to them. They have no delight in it. Therefore I am full of the LORD’s wrath. I am weary with holding it in. ‘Pour it out on the children in the street, and on the assembly of young men together; for even the husband with the wife will be taken, the aged with him who is full of days. Their houses will be turned to others, their fields and their wives together; for I will stretch out my hand on the inhabitants of the land, says the LORD.’” The verses go on, “For from their least even to their greatest, everyone is given to covetousness. From the prophet even to the priest, everyone deals falsely. They have healed also the hurt of my people superficially, saying, ‘Peace, peace!’ when there is no peace. Were they ashamed when they had committed abomination? No, they were not at all ashamed, neither could they blush. Therefore they will fall among those who fall. When I visit them, they will be cast down,” says the LORD. Neither edition names the speaker (“I”) of 6:10–11. WEB opens a quotation at 6:11 with the command “Pour it out”, where the Korean Revised Version reads 그것을 … 부으리니, will pour it out, and names no speaker there; the Korean opens 6:12 with 여호와께서 말씀하시되, the LORD said.
- The LORD’s word to ask for the old paths and walk in the good way
The LORD says, “Stand in the ways and see, and ask for the old paths, ‘Where is the good way?’ and walk in it, and you will find rest for your souls. But they said, ‘We will not walk in it.’ I set watchmen over you, saying, ‘Listen to the sound of the trumpet!’ But they said, ‘We will not listen!’ Therefore hear, you nations, and know, congregation, what is among them. Hear, earth! Behold, I will bring evil on this people, even the fruit of their thoughts, because they have not listened to my words; and as for my law, they have rejected it. To what purpose does frankincense from Sheba come to me, and the sweet cane from a far country? Your burnt offerings are not acceptable, and your sacrifices are not pleasing to me.” Therefore the LORD says, “Behold, I will lay stumbling blocks before this people. The fathers and the sons together will stumble against them. The neighbor and his friend will perish.” The Korean Revised Version spells the name at 6:20 시바, and reads there 그들의 번제 and 그들의 희생, in the third person, where WEB reads “Your burnt offerings” and “your sacrifices”.
- The LORD’s word of a people from the north country, and the call to put on sackcloth and mourn
The LORD says, “Behold, a people comes from the north country. A great nation will be stirred up from the uttermost parts of the earth. They take hold of bow and spear. They are cruel, and have no mercy. Their voice roars like the sea, and they ride on horses, everyone set in array, as a man to the battle, against you, daughter of Zion.” The text goes on, “We have heard its report. Our hands become feeble. Anguish has taken hold of us, and pains as of a woman in labor. Don’t go out into the field or walk by the way; for the sword of the enemy and terror are on every side. Daughter of my people, clothe yourself with sackcloth, and wallow in ashes! Mourn, as for an only son, most bitter lamentation, for the destroyer will suddenly come on us.” Neither edition names who “we” are in 6:24–26.
- The word of a tester of metals and a fortress among the people, and the rejected silver
“I have made you a tester of metals and a fortress among my people, that you may know and try their way. They are all grievous rebels, going around to slander. They are bronze and iron. All of them deal corruptly. The bellows blow fiercely. The lead is consumed in the fire. In vain they go on refining, for the wicked are not plucked away. Men will call them rejected silver, because the LORD has rejected them.” WEB carries no words naming who speaks, and neither edition names who “you” is. The Korean Revised Version opens 6:27 with 주께서 가라사대, the Lord said, and reads at 6:30 나 여호와가 그들을 버렸음이니라, in the LORD’s first person, where WEB reads “because the LORD has rejected them”.
- The LORD’s word to Jeremiah to stand in the gate of the LORD’s house and proclaim
the text says, “The word that came to Jeremiah from the LORD, saying, ‘Stand in the gate of the LORD’s house, and proclaim this word there, and say, “Hear the LORD’s word, all you of Judah, who enter in at these gates to worship the LORD.”’” The LORD of Armies, the God of Israel says, “Amend your ways and your doings, and I will cause you to dwell in this place. Don’t trust in lying words, saying, ‘The LORD’s temple, the LORD’s temple, the LORD’s temple, are these.’ For if you thoroughly amend your ways and your doings, if you thoroughly execute justice between a man and his neighbor; if you don’t oppress the foreigner, the fatherless, and the widow, and don’t shed innocent blood in this place, and don’t walk after other gods to your own hurt, then I will cause you to dwell in this place, in the land that I gave to your fathers, from of old even forever more. Behold, you trust in lying words that can’t profit. Will you steal, murder, commit adultery, swear falsely, burn incense to Baal, and walk after other gods that you have not known, then come and stand before me in this house, which is called by my name, and say, ‘We are delivered,’ that you may do all these abominations? Has this house, which is called by my name, become a den of robbers in your eyes? Behold, I myself have seen it,” says the LORD. “But go now to my place which was in Shiloh, where I caused my name to dwell at the first, and see what I did to it for the wickedness of my people Israel. Now, because you have done all these works,” says the LORD, “and I spoke to you, rising up early and speaking, but you didn’t hear; and I called you, but you didn’t answer; therefore I will do to the house which is called by my name, in which you trust, and to the place which I gave to you and to your fathers, as I did to Shiloh. I will cast you out of my sight, as I have cast out all your brothers, even the whole offspring of Ephraim.” WEB does not close at 7:15 the quotation it opens again at 7:13. The Korean Revised Version closes the words it opens at 7:2 with 하셨다 할찌니라 at the end of 7:15, which WEB does not have, and reads 이 문으로, by this gate, at 7:2, where WEB reads “at these gates”.
- The LORD’s word not to pray for this people
“Therefore don’t pray for this people. Don’t lift up a cry or prayer for them or make intercession to me; for I will not hear you. Don’t you see what they do in the cities of Judah and in the streets of Jerusalem? The children gather wood, and the fathers kindle the fire, and the women knead the dough, to make cakes to the queen of the sky, and to pour out drink offerings to other gods, that they may provoke me to anger. Do they provoke me to anger?” says the LORD. “Don’t they provoke themselves, to the confusion of their own faces?” Therefore the Lord GOD says: “Behold, my anger and my wrath will be poured out on this place, on man, on animal, on the trees of the field, and on the fruit of the ground; and it will burn and will not be quenched.” These five verses do not name “you”. The Korean Revised Version closes 7:20 with 하시니라, he said.
- The LORD’s word that he did not command the fathers concerning burnt offerings, but “Listen to my voice”
The LORD of Armies, the God of Israel says: “Add your burnt offerings to your sacrifices and eat meat. For I didn’t speak to your fathers or command them in the day that I brought them out of the land of Egypt concerning burnt offerings or sacrifices; but this thing I commanded them, saying, ‘Listen to my voice, and I will be your God, and you shall be my people. Walk in all the way that I command you, that it may be well with you.’ But they didn’t listen or turn their ear, but walked in their own counsels and in the stubbornness of their evil heart, and went backward, and not forward. Since the day that your fathers came out of the land of Egypt to this day, I have sent to you all my servants the prophets, daily rising up early and sending them. Yet they didn’t listen to me or incline their ear, but made their neck stiff. They did worse than their fathers. “You shall speak all these words to them, but they will not listen to you. You shall also call to them, but they will not answer you. You shall tell them, ‘This is the nation that has not listened to the LORD their God’s voice, nor received instruction. Truth has perished, and is cut off from their mouth.’” WEB does not close at 7:28 the quotation it opens at 7:27. The Korean Revised Version reads 7:26 and 7:28 in the second person (너희가, 너희 열조보다; 너희 하나님 여호와의 목소리를, 너희 입에서), where WEB reads “they”, “than their fathers”, “the LORD their God’s voice” and “from their mouth”.
- The call to cut off the hair, and the LORD’s word concerning the high places of Topheth and “The valley of Slaughter”
the text says, “Cut off your hair, and throw it away, and take up a lamentation on the bare heights; for the LORD has rejected and forsaken the generation of his wrath.” “For the children of Judah have done that which is evil in my sight,” says the LORD. “They have set their abominations in the house which is called by my name, to defile it. They have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire, which I didn’t command, nor did it come into my mind. Therefore behold, the days come”, says the LORD, “that it will no more be called ‘Topheth’ or ‘The valley of the son of Hinnom’, but ‘The valley of Slaughter’; for they will bury in Topheth until there is no place to bury. The dead bodies of this people will be food for the birds of the sky, and for the animals of the earth. No one will frighten them away. Then I will cause to cease from the cities of Judah and from the streets of Jerusalem the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride; for the land will become a waste.” WEB names no one at 7:29, where the Korean Revised Version reads 예루살렘아, O Jerusalem; the Korean reads 도벳 사당 at 7:31, where WEB reads “the high places of Topheth”.
- The LORD’s word that the bones of the kings of Judah and of the inhabitants of Jerusalem will be brought out of their graves
“At that time,” says the LORD, “they will bring the bones of the kings of Judah, the bones of his princes, the bones of the priests, the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves. They will spread them before the sun, the moon, and all the army of the sky, which they have loved, which they have served, after which they have walked, which they have sought, and which they have worshiped. They will not be gathered or be buried. They will be like dung on the surface of the earth. Death will be chosen rather than life by all the residue that remain of this evil family, that remain in all the places where I have driven them,” says the LORD of Armies.
- The word that the stork knows her appointed times, and the LORD’s word concerning the false pen of the scribes
“Moreover you shall tell them, ‘The LORD says: “‘Do men fall, and not rise up again? Does one turn away, and not return? Why then have the people of Jerusalem fallen back by a perpetual backsliding? They cling to deceit. They refuse to return. I listened and heard, but they didn’t say what is right. No one repents of his wickedness, saying, “What have I done?” Everyone turns to his course, as a horse that rushes headlong in the battle. Yes, the stork in the sky knows her appointed times. The turtledove, the swallow, and the crane observe the time of their coming; but my people don’t know the LORD’s law. “‘How do you say, “We are wise, and the LORD’s law is with us”? But, behold, the false pen of the scribes has made that a lie. The wise men are disappointed. They are dismayed and trapped. Behold, they have rejected the LORD’s word. What kind of wisdom is in them? Therefore I will give their wives to others and their fields to those who will possess them. For everyone from the least even to the greatest is given to covetousness; from the prophet even to the priest everyone deals falsely. They have healed the hurt of the daughter of my people slightly, saying, “Peace, peace,” when there is no peace. Were they ashamed when they had committed abomination? No, they were not at all ashamed. They couldn’t blush. Therefore they will fall among those who fall. In the time of their visitation they will be cast down, says the LORD.’” WEB does not close at 8:12 the quotation it opens at 8:4: it closes it at the end of 8:13. These nine verses do not name “you”. The Korean Revised Version closes the words it opens at 8:4 with 하셨다 하라 at the end of 8:7, which WEB does not have, and reads at 8:9 나 여호와의 말을, in the LORD’s first person, where WEB reads “the LORD’s word”.
- The LORD’s word that no grapes will be on the vine, and that he will send serpents
“‘I will utterly consume them, says the LORD. No grapes will be on the vine, no figs on the fig tree, and the leaf will fade. The things that I have given them will pass away from them.’” “Why do we sit still? Assemble yourselves! Let’s enter into the fortified cities, and let’s be silent there; for the LORD our God has put us to silence, and given us poisoned water to drink, because we have sinned against the LORD. We looked for peace, but no good came; and for a time of healing, and behold, dismay! The snorting of his horses is heard from Dan. The whole land trembles at the sound of the neighing of his strong ones; for they have come, and have devoured the land and all that is in it, the city and those who dwell therein.” “For, behold, I will send serpents, adders among you, which will not be charmed; and they will bite you,” says the LORD. WEB gives 8:13 as the close of the quotation it opens at 8:4. Neither edition names who “we” are in 8:14–16. The Korean Revised Version opens 8:13 and 8:17 with 여호와께서 말씀하시되, the LORD said, and reads at 8:14 거기서 멸망하자 and 우리를 멸하시며, of perishing and of being destroyed, where WEB reads “let’s be silent there” and “has put us to silence”.
- The lament “Oh that I could comfort myself against sorrow!”, and the question of balm in Gilead
the text says, “Oh that I could comfort myself against sorrow! My heart is faint within me. Behold, the voice of the cry of the daughter of my people from a land that is very far off: ‘Isn’t the LORD in Zion? Isn’t her King in her?’ ‘Why have they provoked me to anger with their engraved images, and with foreign idols?’ ‘The harvest is past. The summer has ended, and we are not saved.’ For the hurt of the daughter of my people, I am hurt. I mourn. Dismay has taken hold of me. Is there no balm in Gilead? Is there no physician there? Why then isn’t the health of the daughter of my people recovered?” Neither edition names the speaker (“I”). WEB does not say who asks, “Why have they provoked me to anger …?”; the Korean Revised Version gives that question as the LORD’s (그러나 여호와께서는 이르시기를, but the LORD says), and reads 유향 at 8:22, where WEB reads “balm”.
- The words “Oh that my head were waters”, and the LORD’s word “Everyone beware of his neighbor”
the speaker (“I”) says, “Oh that my head were waters, and my eyes a spring of tears, that I might weep day and night for the slain of the daughter of my people! Oh that I had in the wilderness a lodging place of wayfaring men, that I might leave my people and go from them! For they are all adulterers, an assembly of treacherous men.” The text goes on: “They bend their tongue, as their bow, for falsehood. They have grown strong in the land, but not for truth; for they proceed from evil to evil, and they don’t know me,” says the LORD. “Everyone beware of his neighbor, and don’t trust in any brother; for every brother will utterly supplant, and every neighbor will go around like a slanderer. Friends deceive each other, and will not speak the truth. They have taught their tongue to speak lies. They weary themselves committing iniquity. Your habitation is in the middle of deceit. Through deceit, they refuse to know me,” says the LORD. Neither edition names the speaker of 9:1–2. The Korean Revised Version opens 9:3 with the LORD speaking (여호와께서 말씀하시되) and closes 9:6 with 나 여호와의 말이니라 하시니라, where WEB sets “says the LORD” at the end of 9:3 and of 9:6, and reads at 9:5 그들은 각기 이웃을 속이며 (they deceive each one his neighbor), where WEB reads “Friends deceive each other”.
- The word of the LORD of Armies: “Behold, I will melt them and test them”
Therefore the LORD of Armies says, “Behold, I will melt them and test them; for how should I deal with the daughter of my people? Their tongue is a deadly arrow. It speaks deceit. One speaks peaceably to his neighbor with his mouth, but in his heart, he waits to ambush him. Shouldn’t I punish them for these things?” says the LORD. “Shouldn’t my soul be avenged on a nation such as this? I will weep and wail for the mountains, and lament for the pastures of the wilderness, because they are burned up, so that no one passes through; Men can’t hear the voice of the livestock. Both the birds of the sky and the animals have fled. They are gone. I will make Jerusalem heaps, a dwelling place of jackals. I will make the cities of Judah a desolation, without inhabitant.” WEB opens a second quotation mark at 9:11 inside the quotation it opens after “says the LORD” at 9:9, which this summary leaves out. The Korean Revised Version sets 여호와의 말이니라 (says the LORD) at the end of 9:9 and gives 9:10–11 with no word naming who speaks; at 9:7 it gives the question first (보라 내가 내 딸 백성을 어떻게 처치할꼬, behold, how shall I deal with the daughter of my people) and then 그들을 녹이고 연단하리라 (I will melt them and test them).
- The question why the land has perished, and the LORD’s word: “I will feed them, even this people, with wormwood”
the text says, “Who is wise enough to understand this? Who is he to whom the mouth of the LORD has spoken, that he may declare it? Why has the land perished and burned up like a wilderness, so that no one passes through?” The LORD says, “Because they have forsaken my law which I set before them, and have not obeyed my voice or walked in my ways, but have walked after the stubbornness of their own heart and after the Baals, which their fathers taught them.” Therefore the LORD of Armies, the God of Israel, says, “Behold, I will feed them, even this people, with wormwood and give them poisoned water to drink. I will scatter them also among the nations, whom neither they nor their fathers have known. I will send the sword after them, until I have consumed them.” The Korean Revised Version gives 9:15 in the LORD’s first person (만군의 여호와 이스라엘의 하나님 내가 말하노라, I, the LORD of Armies, the God of Israel, say) and does not close his words at 9:14.
- The word of the LORD of Armies to “call for the mourning women”
The LORD of Armies says, “Consider, and call for the mourning women, that they may come. Send for the skillful women, that they may come. Let them make haste and take up a wailing for us, that our eyes may run down with tears and our eyelids gush out with waters. For a voice of wailing is heard out of Zion, ‘How we are ruined! We are greatly confounded because we have forsaken the land, because they have cast down our dwellings.’” The text goes on, “Yet hear the LORD’s word, you women. Let your ear receive the word of his mouth. Teach your daughters wailing. Everyone teach her neighbor a lamentation. For death has come up into our windows. It has entered into our palaces to cut off the children from outside, and the young men from the streets. Speak, ‘The LORD says, “The dead bodies of men will fall as dung on the open field, and as the handful after the harvester. No one will gather them.”’” 9:20–22 do not name who speaks them (9:22 names the LORD only inside the words to be spoken). WEB closes its quotation at the end of 9:19, and at 9:22 opens three quotation marks and closes two; this summary keeps two, one inside the other.
- The LORD’s word: “Don’t let the wise man glory in his wisdom”
The LORD says, “Don’t let the wise man glory in his wisdom. Don’t let the mighty man glory in his might. Don’t let the rich man glory in his riches. But let him who glories glory in this, that he has understanding, and knows me, that I am the LORD who exercises loving kindness, justice, and righteousness on the earth, for I delight in these things,” says the LORD.
- The LORD’s word: “I will punish all those who are circumcised only in their flesh”
“Behold, the days come,” says the LORD, “that I will punish all those who are circumcised only in their flesh: Egypt, Judah, Edom, the children of Ammon, Moab, and all who have the corners of their hair cut off, who dwell in the wilderness, for all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart.” The Korean Revised Version reads at 9:25 할례 받은 자와 할례 받지 못한 자를 내가 다 벌하리니 (I will punish all, the circumcised and the uncircumcised), where WEB reads “all those who are circumcised only in their flesh”, and at 9:26 이스라엘은 (Israel), where WEB reads “all the house of Israel”.
- The LORD’s word: “Don’t learn the way of the nations”, and the words “the LORD is the true God”
the text says, “Hear the word which the LORD speaks to you, house of Israel!” The LORD says, “Don’t learn the way of the nations, and don’t be dismayed at the signs of the sky; for the nations are dismayed at them. For the customs of the peoples are vanity; for one cuts a tree out of the forest, the work of the hands of the workman with the ax. They deck it with silver and with gold. They fasten it with nails and with hammers, so that it can’t move. They are like a palm tree, of turned work, and don’t speak. They must be carried, because they can’t move. Don’t be afraid of them; for they can’t do evil, neither is it in them to do good.” The text goes on, “There is no one like you, LORD. You are great, and your name is great in might. Who shouldn’t fear you, King of the nations? For it belongs to you. Because among all the wise men of the nations, and in all their royal estate, there is no one like you. But they are together brutish and foolish, instructed by idols! It is just wood. There is silver beaten into plates, which is brought from Tarshish, and gold from Uphaz, the work of the engraver and of the hands of the goldsmith. Their clothing is blue and purple. They are all the work of skillful men. But the LORD is the true God. He is the living God, and an everlasting King. At his wrath, the earth trembles. The nations aren’t able to withstand his indignation. ‘You shall say this to them: “The gods that have not made the heavens and the earth will perish from the earth, and from under the heavens.”’ God has made the earth by his power. He has established the world by his wisdom, and by his understanding has he stretched out the heavens. When he utters his voice, the waters in the heavens roar, and he causes the vapors to ascend from the ends of the earth. He makes lightnings for the rain, and brings the wind out of his treasuries. Every man has become brutish and without knowledge. Every goldsmith is disappointed by his engraved image; for his molten image is falsehood, and there is no breath in them. They are vanity, a work of delusion. In the time of their visitation they will perish. The portion of Jacob is not like these; for he is the maker of all things; and Israel is the tribe of his inheritance. The LORD of Armies is his name.” No verse of 10:6–16 names who speaks, and WEB sets 10:11 in quotation marks of its own. The Korean Revised Version reads at 10:5 갈린 기둥 같아서 (like a turned pillar), where WEB reads “like a palm tree, of turned work”, and names the LORD at 10:12 (여호와께서 그 권능으로 땅을 지으셨고), where WEB reads “God has made the earth by his power”.
- The words “Gather up your wares out of the land”, and “Woe is me because of my injury!”
the text says, “Gather up your wares out of the land, you who live under siege.” For the LORD says, “Behold, I will sling out the inhabitants of the land at this time, and will distress them, that they may feel it.” The speaker (“I”) says, “Woe is me because of my injury! My wound is serious; but I said, ‘Truly this is my grief, and I must bear it.’ My tent has been destroyed, and all my cords are broken. My children have gone away from me, and they are no more. There is no one to spread my tent any more, to set up my curtains.” The text goes on, “For the shepherds have become brutish, and have not inquired of the LORD. Therefore they have not prospered, and all their flocks have scattered. The voice of news, behold, it comes, and a great commotion out of the north country, to make the cities of Judah a desolation, a dwelling place of jackals.” Neither edition names the speaker of 10:19–20. The Korean Revised Version gives 10:19 in the present (그러나 내가 말하노라, but I say), where WEB reads “but I said”, and closes the LORD’s words of 10:18 with 하셨느니라.
- The prayer “LORD, correct me, but gently”
the speaker (“I”) says, “LORD, I know that the way of man is not in himself. It is not in man who walks to direct his steps. LORD, correct me, but gently; not in your anger, lest you reduce me to nothing. Pour out your wrath on the nations that don’t know you, and on the families that don’t call on your name; for they have devoured Jacob. Yes, they have devoured him, consumed him, and have laid waste his habitation.” Neither edition names the speaker. The Korean Revised Version reads at 10:25 야곱을 씹어 삼켜 멸하고 (they have chewed up and swallowed Jacob and destroyed him), where WEB reads “they have devoured Jacob. Yes, they have devoured him, consumed him”.
- The LORD’s word that came to Jeremiah: “Hear the words of this covenant”
the heading reads, “The word that came to Jeremiah from the LORD, saying,” and the LORD says, “Hear the words of this covenant, and speak to the men of Judah, and to the inhabitants of Jerusalem; and say to them, the LORD, the God of Israel says: ‘Cursed is the man who doesn’t hear the words of this covenant, which I commanded your fathers in the day that I brought them out of the land of Egypt, out of the iron furnace,’ saying, ‘Obey my voice and do them, according to all which I command you; so you shall be my people, and I will be your God; that I may establish the oath which I swore to your fathers, to give them a land flowing with milk and honey,’ as it is today.” The speaker (“I”) says, “Then I answered, and said, ‘Amen, LORD.’” The LORD says to the speaker, “Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, ‘Hear the words of this covenant, and do them. For I earnestly protested to your fathers in the day that I brought them up out of the land of Egypt, even to this day, rising early and protesting, saying, “Obey my voice.” Yet they didn’t obey, nor turn their ear, but everyone walked in the stubbornness of their evil heart. Therefore I brought on them all the words of this covenant, which I commanded them to do, but they didn’t do them.’” 11:1 says that the word came to Jeremiah; 11:5–6 call the one who answers and to whom the LORD speaks only “I” and “me”. The Korean Revised Version opens 11:2 with 너희는 (you, plural) and 11:6 with 너는 (you, singular), and reads at 11:8 그들에게 응하게 하였느니라 (I have made it befall them), where WEB reads “Therefore I brought on them all the words of this covenant”.
- The LORD’s word that a conspiracy is found among the men of Judah, and the command not to pray for this people
the LORD says to the speaker, “A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They have turned back to the iniquities of their forefathers, who refused to hear my words. They have gone after other gods to serve them. The house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore the LORD says, ‘Behold, I will bring evil on them which they will not be able to escape; and they will cry to me, but I will not listen to them. Then the cities of Judah and the inhabitants of Jerusalem will go and cry to the gods to which they offer incense, but they will not save them at all in the time of their trouble. For according to the number of your cities are your gods, Judah; and according to the number of the streets of Jerusalem you have set up altars to the shameful thing, even altars to burn incense to Baal.’ Therefore don’t pray for this people. Don’t lift up cry or prayer for them; for I will not hear them in the time that they cry to me because of their trouble. What has my beloved to do in my house, since she has behaved lewdly with many, and the holy flesh has passed from you? When you do evil, then you rejoice.” The text goes on, “The LORD called your name, ‘A green olive tree, beautiful with goodly fruit.’ With the noise of a great roar he has kindled fire on it, and its branches are broken. For the LORD of Armies, who planted you, has pronounced evil against you, because of the evil of the house of Israel and of the house of Judah, which they have done to themselves in provoking me to anger by offering incense to Baal.” WEB opens a second quotation mark at 11:14, which this summary leaves out, and gives 11:16–17 outside the LORD’s words, naming the LORD in the third person. The Korean Revised Version gives 11:16–17 in the LORD’s first person (나 여호와가 그 이름을 일컬어; 그를 심은 만군의 여호와 내가 그에게 재앙을 선언하였느니라), and reads at 11:15 그에게서 and 그가, in the third person, where WEB reads “from you” and “you”.
- The words “The LORD gave me knowledge of it”, and the word of the LORD of Armies concerning the men of Anathoth
the speaker (“I”) says, “The LORD gave me knowledge of it, and I knew it. Then you showed me their doings. But I was like a gentle lamb that is led to the slaughter. I didn’t know that they had devised plans against me, saying, ‘Let’s destroy the tree with its fruit, and let’s cut him off from the land of the living, that his name may be no more remembered.’ But, LORD of Armies, who judges righteously, who tests the heart and the mind, I will see your vengeance on them; for to you I have revealed my cause.” The text goes on, “Therefore the LORD says concerning the men of Anathoth, who seek your life, saying, ‘You shall not prophesy in the LORD’s name, that you not die by our hand’— therefore the LORD of Armies says, ‘Behold, I will punish them. The young men will die by the sword. Their sons and their daughters will die by famine. There will be no remnant to them, for I will bring evil on the men of Anathoth, even the year of their visitation.’” Neither edition names the speaker. WEB sets “Therefore the LORD says concerning the men of Anathoth” inside the quotation it opens at 11:21; the Korean Revised Version tells it outside the LORD’s words (여호와께서 아나돗 사람들에 대하여 이같이 말씀하시되).
- The question “Why does the way of the wicked prosper?”, and the words “If you have run with the footmen”
the speaker (“I”) says, “You are righteous, LORD, when I contend with you; yet I would like to plead a case with you. Why does the way of the wicked prosper? Why are they all at ease who deal very treacherously? You have planted them. Yes, they have taken root. They grow. Yes, they produce fruit. You are near in their mouth, and far from their heart. But you, LORD, know me. You see me, and test my heart toward you. Pull them out like sheep for the slaughter, and prepare them for the day of slaughter. How long will the land mourn, and the herbs of the whole country wither? Because of the wickedness of those who dwell therein, the animals and birds are consumed; because they said, ‘He won’t see our latter end.’” The text goes on, “If you have run with the footmen, and they have wearied you, then how can you contend with horses? Though in a land of peace you are secure, yet how will you do in the pride of the Jordan? For even your brothers, and the house of your father, even they have dealt treacherously with you! Even they have cried aloud after you! Don’t believe them, though they speak beautiful words to you.” Neither edition names the speaker of 12:1–4, and 12:5–6 carry no words naming who speaks; WEB does not close at 12:6 the quotation it opens at 12:5. The Korean Revised Version reads at 12:5 요단의 창일한 중에서는 (in the flooding of the Jordan), where WEB reads “in the pride of the Jordan”.
- The words “I have forsaken my house. I have cast off my heritage.”
the text says, “I have forsaken my house. I have cast off my heritage. I have given the dearly beloved of my soul into the hand of her enemies. My heritage has become to me as a lion in the forest. She has uttered her voice against me. Therefore I have hated her. Is my heritage to me as a speckled bird of prey? Are the birds of prey against her all around? Go, assemble all the animals of the field. Bring them to devour. Many shepherds have destroyed my vineyard. They have trodden my portion under foot. They have made my pleasant portion a desolate wilderness. They have made it a desolation. It mourns to me, being desolate. The whole land is made desolate, because no one cares. Destroyers have come on all the bare heights in the wilderness; for the sword of the LORD devours from the one end of the land even to the other end of the land. No flesh has peace. They have sown wheat, and have reaped thorns. They have exhausted themselves, and profit nothing. You will be ashamed of your fruits, because of the LORD’s fierce anger.” These seven verses carry no words naming who speaks; WEB opens this quotation at 12:7 without closing the one it opens at 12:5. The Korean Revised Version reads at 12:13 그 소산으로 인하여 스스로 수치를 당하리니 (they will be ashamed because of their produce), where WEB reads “You will be ashamed of your fruits”.
- The LORD’s word concerning all the evil neighbors: “I will pluck them up from off their land”
The LORD says, “Concerning all my evil neighbors, who touch the inheritance which I have caused my people Israel to inherit: Behold, I will pluck them up from off their land, and will pluck up the house of Judah from among them. It will happen that after I have plucked them up, I will return and have compassion on them. I will bring them again, every man to his heritage, and every man to his land. It will happen, if they will diligently learn the ways of my people, to swear by my name, ‘As the LORD lives;’ even as they taught my people to swear by Baal, then they will be built up in the middle of my people. But if they will not hear, then I will pluck up that nation, plucking up and destroying it,” says the LORD. The Korean Revised Version gives the LORD’s first person at 12:14 (나 여호와가 이같이 말하노라, I, the LORD, say thus) and reads at 12:17 그들이 그리하지 아니하면 (if they do not do so), where WEB reads “if they will not hear”.
- The speaker hides the belt by the Euphrates and finds it ruined
the speaker (“I”) says, “The LORD said to me, ‘Go, and buy yourself a linen belt, and put it on your waist, and don’t put it in water.’ So I bought a belt according to the LORD’s word, and put it on my waist. The LORD’s word came to me the second time, saying, ‘Take the belt that you have bought, which is on your waist, and arise, go to the Euphrates, and hide it there in a cleft of the rock.’ So I went and hid it by the Euphrates, as the LORD commanded me. After many days, the LORD said to me, ‘Arise, go to the Euphrates, and take the belt from there, which I commanded you to hide there.’ Then I went to the Euphrates, and dug, and took the belt from the place where I had hidden it; and behold, the belt was ruined. It was profitable for nothing. Then the LORD’s word came to me, saying,” and the word reads, “The LORD says, ‘In this way I will ruin the pride of Judah, and the great pride of Jerusalem. This evil people, who refuse to hear my words, who walk in the stubbornness of their heart, and have gone after other gods to serve them and to worship them, will even be as this belt, which is profitable for nothing. For as the belt clings to the waist of a man, so I have caused the whole house of Israel and the whole house of Judah to cling to me,’ says the LORD; ‘that they may be to me for a people, for a name, for praise, and for glory; but they would not hear.’” Neither edition names the “I” of 13:1–11. WEB does not close by the end of 13:11 the quotation it opens at 13:9. The Korean Revised Version opens 13:9 and 13:11 with 나 여호와가 말하노라 (I, the LORD, say).
- The word to tell them, “Every container should be filled with wine”
the text says, “Therefore you shall speak to them this word: ‘The LORD, the God of Israel says, “Every container should be filled with wine.”’ They will tell you, ‘Do we not certainly know that every container should be filled with wine?’ Then tell them, ‘The LORD says, “Behold, I will fill all the inhabitants of this land, even the kings who sit on David’s throne, the priests, the prophets, and all the inhabitants of Jerusalem, with drunkenness. I will dash them one against another, even the fathers and the sons together,” says the LORD: “I will not pity, spare, or have compassion, that I should not destroy them.”’” WEB sets “says the LORD” at 13:14 inside the words to be told to them; the Korean Revised Version closes those words with 하셨다 하라 and then gives the formula 여호와의 말이니라.
- The words “Don’t be proud” and “Give glory to the LORD your God”
the text says, “Hear, and give ear. Don’t be proud, for the LORD has spoken. Give glory to the LORD your God, before he causes darkness, and before your feet stumble on the dark mountains, and while you look for light, he turns it into the shadow of death, and makes it deep darkness. But if you will not hear it, my soul will weep in secret for your pride. My eye will weep bitterly, and run down with tears, because the LORD’s flock has been taken captive.” 13:16–17 carry no words naming who speaks. The Korean Revised Version reads at 13:15 여호와께서 이같이 말씀하시느니라 (the LORD speaks thus), where WEB reads “for the LORD has spoken”, and gives the call to give glory at the end of 13:16.
- The words to the king and to the queen mother: “Humble yourselves”
the text says, “Say to the king and to the queen mother, ‘Humble yourselves. Sit down, for your crowns have come down, even the crown of your glory. The cities of the South are shut up, and there is no one to open them. Judah is carried away captive: all of them. They are wholly carried away captive.’” Neither edition names the king or the queen mother. WEB does not close at 13:19 the quotation it opens at 13:18, so that 13:19 stands inside the words to be said; the Korean Revised Version closes those words at 13:18 (영광의 면류관이 내려졌다 하라) and reads 왕후 (the queen), where WEB reads “the queen mother”.
- The words “see those who come from the north”, and the LORD’s word “This is your lot”
the text says, “Lift up your eyes, and see those who come from the north. Where is the flock that was given to you, your beautiful flock? What will you say when he sets over you as head those whom you have yourself taught to be friends to you? Won’t sorrows take hold of you, as of a woman in travail? If you say in your heart, ‘Why have these things come on me?’ Your skirts are uncovered because of the greatness of your iniquity, and your heels suffer violence. Can the Ethiopian change his skin, or the leopard his spots? Then may you also do good, who are accustomed to do evil.” It goes on, “Therefore I will scatter them as the stubble that passes away by the wind of the wilderness. This is your lot, the portion measured to you from me,” says the LORD, “because you have forgotten me, and trusted in falsehood.” Then, “Therefore I will also uncover your skirts on your face, and your shame will appear. I have seen your abominations, even your adulteries and your neighing, the lewdness of your prostitution, on the hills in the field. Woe to you, Jerusalem! You will not be made clean. How long will it yet be?” WEB opens no quotation mark at 13:26 and closes one at the end of 13:27. The Korean Revised Version opens the LORD’s words at 13:25 (여호와께서 가라사대), after 13:24, and reads at 13:27 네가 얼마나 오랜 후에야 정결하게 되겠느뇨 (how long will it be before you are made clean?), where WEB reads “You will not be made clean. How long will it yet be?”
- The heading of the word to Jeremiah concerning the drought, and the words that they find no water and that no rain has been in the land
the heading reads, “This is the LORD’s word that came to Jeremiah concerning the drought:” The text goes on, “Judah mourns, and its gates languish. They sit in black on the ground. The cry of Jerusalem goes up. Their nobles send their little ones to the waters. They come to the cisterns, and find no water. They return with their vessels empty. They are disappointed and confounded, and cover their heads. Because of the ground which is cracked, because no rain has been in the land, the plowmen are disappointed. They cover their heads. Yes, the doe in the field also calves and forsakes her young, because there is no grass. The wild donkeys stand on the bare heights. They pant for air like jackals. Their eyes fail, because there is no vegetation.” 14:2–6 carry no words naming who speaks, and WEB does not close at 14:6 the quotation it opens at 14:2. The Korean Revised Version reads at 14:2 성문의 무리가 곤비하여 땅에 앉아 애통하니 (the crowd at the gates is weary and sits on the ground mourning), where WEB reads “its gates languish. They sit in black on the ground”, and at 14:3 사환들 (servants), where WEB reads “little ones”.
- The prayer “work for your name’s sake, LORD” and “Don’t leave us”
the text says, “Though our iniquities testify against us, work for your name’s sake, LORD; for our rebellions are many. We have sinned against you. You hope of Israel, its Savior in the time of trouble, why should you be as a foreigner in the land, and as a wayfaring man who turns aside to stay for a night? Why should you be like a scared man, as a mighty man who can’t save? Yet you, LORD, are in the middle of us, and we are called by your name. Don’t leave us.” These words are spoken to the LORD, and no verse of 14:7–9 names who speaks them. WEB sets no quotation marks in these verses.
- The LORD’s word “The prophets prophesy lies in my name”
the LORD says to this people, “Even so they have loved to wander. They have not restrained their feet. Therefore the LORD does not accept them. Now he will remember their iniquity, and punish them for their sins.” The LORD says to the speaker (“I”), “Don’t pray for this people for their good. When they fast, I will not hear their cry; and when they offer burnt offering and meal offering, I will not accept them; but I will consume them by the sword, by famine, and by pestilence.” The speaker says, “Ah, Lord GOD! Behold, the prophets tell them, ‘You will not see the sword, neither will you have famine; but I will give you assured peace in this place.’” The LORD says to the speaker, “The prophets prophesy lies in my name. I didn’t send them. I didn’t command them. I didn’t speak to them. They prophesy to you a lying vision, divination, and a thing of nothing, and the deceit of their own heart. Therefore the LORD says concerning the prophets who prophesy in my name, but I didn’t send them, yet they say, ‘Sword and famine will not be in this land.’ Those prophets will be consumed by sword and famine. The people to whom they prophesy will be cast out in the streets of Jerusalem because of the famine and the sword. They will have no one to bury them—them, their wives, their sons, or their daughters, for I will pour their wickedness on them.” No verse of 14:10–16 names the speaker (“I”). WEB does not close at 14:16 the quotation it opens at 14:14. The Korean Revised Version reads at 14:10 이 백성에 대하여 (concerning this people), where WEB reads “to this people”, and 나 여호와가 그들을 받지 아니하고 (I, the LORD, do not accept them), where WEB reads “the LORD does not accept them. Now he will remember”; at 14:13 it gives the prophets’ words as 여호와께서 이곳에서 너희에게 확실한 평강을 주시리라 (the LORD will give you assured peace in this place), where WEB reads “I will give you assured peace in this place”; and at 14:15 it reads 나 여호와가 이같이 이르노라 (I, the LORD, say thus), where WEB reads “Therefore the LORD says”.
- The word to say to them, of the slain with the sword and those who are sick with famine
the text says, “You shall say this word to them: ‘Let my eyes run down with tears night and day, and let them not cease; for the virgin daughter of my people is broken with a great breach, with a very grievous wound. If I go out into the field, then behold, the slain with the sword! If I enter into the city, then behold, those who are sick with famine! For both the prophet and the priest go about in the land, and have no knowledge.’” These two verses carry no words naming who speaks, and do not say who “you” is. WEB sets a double and a single quotation mark before “Let my eyes”. The Korean Revised Version reads at 14:17 내 눈이 밤낮으로 끊치지 아니하고 눈물을 흘리리니 (my eyes will shed tears night and day without ceasing), where WEB reads “Let my eyes run down with tears night and day, and let them not cease”, and at 14:18 어찌할 바를 알지 못하는도다 (they do not know what to do), where WEB reads “have no knowledge”.
- The prayer “Do not disgrace the throne of your glory” and “Remember, and don’t break your covenant with us”
the text says, “Have you utterly rejected Judah? Has your soul loathed Zion? Why have you struck us, and there is no healing for us? We looked for peace, but no good came; and for a time of healing, and behold, dismay! We acknowledge, LORD, our wickedness, and the iniquity of our fathers; for we have sinned against you. Do not abhor us, for your name’s sake. Do not disgrace the throne of your glory. Remember, and don’t break your covenant with us. Are there any among the vanities of the nations that can cause rain? Or can the sky give showers? Aren’t you he, the LORD our God? Therefore we will wait for you; for you have made all these things.” These words are spoken to the LORD, and no verse of 14:19–22 names who speaks them. The Korean Revised Version reads at 14:22 그러므로 우리가 주를 앙망하옵는 것은 주께서 이 모든 것을 만드셨음이니이다 (therefore we wait on you, because you have made all these things), where WEB reads “Therefore we will wait for you; for you have made all these things”.
- The LORD’s word “Though Moses and Samuel stood before me, yet my mind would not turn toward this people”
the LORD says to the speaker (“I”), “Though Moses and Samuel stood before me, yet my mind would not turn toward this people. Cast them out of my sight, and let them go out! It will happen when they ask you, ‘Where shall we go out?’ then you shall tell them, ‘The LORD says: “Such as are for death, to death; such as are for the sword, to the sword; such as are for the famine, to the famine; and such as are for captivity, to captivity.”’ I will appoint over them four kinds,” says the LORD: “the sword to kill, the dogs to tear, the birds of the sky, and the animals of the earth, to devour and to destroy. I will cause them to be tossed back and forth among all the kingdoms of the earth, because of Manasseh, the son of Hezekiah, king of Judah, for that which he did in Jerusalem.” No verse of 15:1–4 names the speaker. WEB does not close at 15:4 the quotation it opens after “says the LORD” in 15:3, and runs it on to 15:6. The Korean Revised Version reads at 15:3 나 여호와가 말하노라 내가 그들을 네 가지로 벌하리니 (I, the LORD, say: I will punish them in four ways), where WEB reads “I will appoint over them four kinds,” says the LORD.
- The words “who will have pity on you, Jerusalem?” and the LORD’s word “You have rejected me”
the text says, “For who will have pity on you, Jerusalem? Who will mourn you? Who will come to ask of your welfare? You have rejected me,” says the LORD. “You have gone backward. Therefore I have stretched out my hand against you and destroyed you. I am weary of showing compassion. I have winnowed them with a fan in the gates of the land. I have bereaved them of children. I have destroyed my people. They didn’t return from their ways. Their widows are increased more than the sand of the seas. I have brought on them against the mother of the young men a destroyer at noonday. I have caused anguish and terrors to fall on her suddenly. She who has borne seven languishes. She has given up the spirit. Her sun has gone down while it was yet day. She has been disappointed and confounded. I will deliver their residue to the sword before their enemies,” says the LORD. In WEB 15:5 stands inside the quotation it opens after “says the LORD” in 15:3; the Korean Revised Version gives 15:5 no words naming who speaks and opens 15:6 with 여호와께서 가라사대 (the LORD said). At 15:9 it reads 일곱 자식을 생산한 여인으로는 쇠약하여 기절하게 하며 (makes her who bore seven children weak and faint), where WEB reads “She who has borne seven languishes. She has given up the spirit.”
- The lament “Woe is me, my mother” and the LORD’s word “I will strengthen you for good”
the speaker (“I”) says, “Woe is me, my mother, that you have borne me, a man of strife, and a man of contention to the whole earth! I have not lent, neither have men lent to me; yet every one of them curses me.” The LORD says, “Most certainly I will strengthen you for good. Most certainly I will cause the enemy to make supplication to you in the time of evil and in the time of affliction. Can one break iron, even iron from the north, and bronze? I will give your substance and your treasures for a plunder without price, and that for all your sins, even in all your borders. I will make them to pass with your enemies into a land which you don’t know; for a fire is kindled in my anger, which will burn on you.” No verse of 15:10–14 names the speaker, and 15:11 does not say to whom the LORD speaks. The Korean Revised Version reads at 15:11 너를 강하게 할 것이요 너로 복을 얻게 할 것이며 (I will strengthen you, and make you obtain good), where WEB reads “I will strengthen you for good”, and at 15:14 너로 네 대적과 함께 네가 알지 못하는 땅에 이르게 하리니 (I will make you come with your enemies into a land you do not know), where WEB reads “I will make them to pass with your enemies into a land which you don’t know”.
- The lament “LORD, you know” and the LORD’s word “If you return, then I will bring you again”
the speaker (“I”) says, “LORD, you know. Remember me, visit me, and avenge me of my persecutors. You are patient, so don’t take me away. Know that for your sake I have suffered reproach. Your words were found, and I ate them. Your words were to me a joy and the rejoicing of my heart, for I am called by your name, LORD, God of Armies. I didn’t sit in the assembly of those who make merry and rejoice. I sat alone because of your hand, for you have filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuses to be healed? Will you indeed be to me as a deceitful brook, like waters that fail?” The LORD says, “If you return, then I will bring you again, that you may stand before me; and if you take out the precious from the vile, you will be as my mouth. They will return to you, but you will not return to them. I will make you to this people a fortified bronze wall. They will fight against you, but they will not prevail against you; for I am with you to save you and to deliver you,” says the LORD. “I will deliver you out of the hand of the wicked, and I will redeem you out of the hand of the terrible.” No verse of 15:15–21 names the speaker. The Korean Revised Version opens 15:16 with 만군의 하나님 여호와시여 나는 주의 이름으로 일컬음을 받는 자라 (LORD God of hosts, I am called by your name), where WEB closes the verse with those words, and gives 15:21 no words naming who speaks after closing the LORD’s words at 15:20 with 여호와의 말이니라 (says the LORD).
- The LORD’s word “You shall not take a wife”, and the commands about the house of mourning and the house of feasting
the text says, “Then the LORD’s word came to me, saying, ‘You shall not take a wife, neither shall you have sons or daughters, in this place.’ For the LORD says concerning the sons and concerning the daughters who are born in this place, and concerning their mothers who bore them, and concerning their fathers who became their father in this land: ‘They will die grievous deaths. They will not be lamented, neither will they be buried. They will be as dung on the surface of the ground. They will be consumed by the sword and by famine. Their dead bodies will be food for the birds of the sky and for the animals of the earth.’ For the LORD says, ‘Don’t enter into the house of mourning. Don’t go to lament. Don’t bemoan them, for I have taken away my peace from this people,’ says the LORD, ‘even loving kindness and tender mercies. Both great and small will die in this land. They will not be buried. Men won’t lament for them, cut themselves, or make themselves bald for them. Men won’t break bread for them in mourning, to comfort them for the dead. Men won’t give them the cup of consolation to drink for their father or for their mother. You shall not go into the house of feasting to sit with them, to eat and to drink.’ For the LORD of Armies, the God of Israel says: ‘Behold, I will cause to cease out of this place, before your eyes and in your days, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride.’” No verse of 16:1–9 names the one the word came to, and the text does not say that he did as he was commanded. WEB sets the opening words of 16:3 and 16:5 (“For the LORD says”) and of 16:9 (“For the LORD of Armies, the God of Israel says”) outside its quotation marks, and does not close at 16:9 the quotation it opens there. The Korean Revised Version reads at 16:2 이 땅에서 (in this land), where WEB reads “in this place”.
- The answer to give when the people ask, “What is our iniquity?”
the text says, “It will happen, when you tell this people all these words, and they ask you, ‘Why has the LORD pronounced all this great evil against us?’ or ‘What is our iniquity?’ or ‘What is our sin that we have committed against the LORD our God?’ then you shall tell them, ‘Because your fathers have forsaken me,’ says the LORD, ‘and have walked after other gods, have served them, have worshiped them, have forsaken me, and have not kept my law. You have done evil more than your fathers, for behold, you each walk after the stubbornness of his evil heart, so that you don’t listen to me. Therefore I will cast you out of this land into the land that you have not known, neither you nor your fathers. There you will serve other gods day and night, for I will show you no favor.’” 16:10 carries no words naming who speaks, and does not say who “you” is; WEB sets 16:10–13 inside the quotation it opens at 16:9. The Korean Revised Version opens the answer with 여호와께서 말씀하시되 (the LORD says), where WEB sets “says the LORD” after “Because your fathers have forsaken me”.
- The LORD’s word that the days come when it will be said, “As the LORD lives, who brought up the children of Israel from the land of the north”
“Therefore behold, the days come,” says the LORD, “that it will no more be said, ‘As the LORD lives, who brought up the children of Israel out of the land of Egypt;’ but, ‘As the LORD lives, who brought up the children of Israel from the land of the north, and from all the countries where he had driven them.’ I will bring them again into their land that I gave to their fathers.” WEB does not close at 16:15 the quotation it opens at 16:14. The Korean Revised Version opens 16:14 with 여호와께서 가라사대 그러나 보라 (the LORD says, But behold), where WEB reads “Therefore behold”, and reads 맹세하지 아니하고 and 맹세하리라 (they will not swear; they will swear), where WEB reads “it will no more be said” and “but”.
- The LORD’s word “I will send for many fishermen”, and the words that the nations will come from the ends of the earth
“Behold, I will send for many fishermen,” says the LORD, “and they will fish them up. Afterward I will send for many hunters, and they will hunt them from every mountain, from every hill, and out of the clefts of the rocks. For my eyes are on all their ways. They are not hidden from my face. Their iniquity isn’t concealed from my eyes. First I will recompense their iniquity and their sin double, because they have polluted my land with the carcasses of their detestable things, and have filled my inheritance with their abominations.” The speaker (“I”) says, “LORD, my strength, my stronghold, and my refuge in the day of affliction, the nations will come to you from the ends of the earth, and will say, ‘Our fathers have inherited nothing but lies, vanity and things in which there is no profit. Should a man make to himself gods which yet are no gods?’” The text goes on, “Therefore behold, I will cause them to know, this once I will cause them to know my hand and my might. Then they will know that my name is the LORD.” No verse of 16:16–21 names the speaker (“I”). The Korean Revised Version opens 16:21 with 여호와께서 가라사대 (the LORD said), where WEB has no words naming who speaks, and closes the nations’ words at 16:20 with 하리이다 (they will say).
- The words of a sin written with a pen of iron and engraved on the tablet of the heart
the text says, “The sin of Judah is written with a pen of iron, and with the point of a diamond. It is engraved on the tablet of their heart, and on the horns of your altars. Even their children remember their altars and their Asherah poles by the green trees on the high hills. My mountain in the field, I will give your substance and all your treasures for a plunder, and your high places, because of sin, throughout all your borders. You, even of yourself, will discontinue from your heritage that I gave you. I will cause you to serve your enemies in the land which you don’t know, for you have kindled a fire in my anger which will burn forever.” These four verses carry no words naming who speaks. The Korean Revised Version reads at 17:1 그들의 단 뿔 (the horns of their altars), where WEB reads “the horns of your altars”, and at 17:4 내가 네게 준 네 기업에서 네 손을 뗄 것이며 (you will let go your hand from your heritage that I gave you), where WEB reads “You, even of yourself, will discontinue from your heritage that I gave you”.
- The LORD’s word “Cursed is the man who trusts in man” and “Blessed is the man who trusts in the LORD”
the LORD says, “Cursed is the man who trusts in man, relies on strength of flesh, and whose heart departs from the LORD. For he will be like a bush in the desert, and will not see when good comes, but will inhabit the parched places in the wilderness, an uninhabited salt land. Blessed is the man who trusts in the LORD, and whose confidence is in the LORD. For he will be as a tree planted by the waters, who spreads out its roots by the river, and will not fear when heat comes, but its leaf will be green, and will not be concerned in the year of drought. It won’t cease from yielding fruit. The heart is deceitful above all things and it is exceedingly corrupt. Who can know it? I, the LORD, search the mind. I try the heart, even to give every man according to his ways, according to the fruit of his doings.” The text goes on, “As the partridge that sits on eggs which she has not laid, so is he who gets riches, and not by right. In the middle of his days, they will leave him. At his end, he will be a fool.” WEB closes at 17:10 the quotation it opens at 17:5 and sets 17:11 outside it; the Korean Revised Version opens 17:5 with 나 여호와가 이같이 말하노라 (I, the LORD, say thus) and gives no word that closes the LORD’s speech. At 17:10 it reads 심장을 살피며 폐부를 시험하고 (search the heart and try the inward parts), where WEB reads “search the mind. I try the heart”.
- The prayer “Heal me, O LORD, and I will be healed”
the text says, “A glorious throne, set on high from the beginning, is the place of our sanctuary. LORD, the hope of Israel, all who forsake you will be disappointed. Those who depart from me will be written in the earth, because they have forsaken the LORD, the spring of living waters. Heal me, O LORD, and I will be healed. Save me, and I will be saved; for you are my praise. Behold, they ask me, ‘Where is the LORD’s word? Let it be fulfilled now.’ As for me, I have not hurried from being a shepherd after you. I haven’t desired the woeful day. You know. That which came out of my lips was before your face. Don’t be a terror to me. You are my refuge in the day of evil. Let them be disappointed who persecute me, but don’t let me be disappointed. Let them be dismayed, but don’t let me be dismayed. Bring on them the day of evil, and destroy them with double destruction.” From 17:13 these words are spoken to the LORD, and no verse of 17:12–18 names who speaks them. The Korean Revised Version reads 17:12 영화로우신 보좌여 원시부터 높이 계시며 우리의 성소이시며 (O glorious throne, high from the beginning, our sanctuary), where WEB reads “A glorious throne, set on high from the beginning, is the place of our sanctuary”, and reads at 17:13 무릇 여호와를 떠나는 자는 (all who depart from the LORD), where WEB reads “Those who depart from me”.
- The LORD’s word to stand in the gates of Jerusalem and tell them to make the Sabbath day holy
the LORD says to the speaker (“I”), “Go and stand in the gate of the children of the people, through which the kings of Judah come in and by which they go out, and in all the gates of Jerusalem. Tell them, ‘Hear the LORD’s word, you kings of Judah, all Judah, and all the inhabitants of Jerusalem, that enter in by these gates: The LORD says, “Be careful, and bear no burden on the Sabbath day, nor bring it in by the gates of Jerusalem. Don’t carry a burden out of your houses on the Sabbath day. Don’t do any work, but make the Sabbath day holy, as I commanded your fathers. But they didn’t listen. They didn’t turn their ear, but made their neck stiff, that they might not hear, and might not receive instruction. It will happen, if you diligently listen to me,” says the LORD, “to bring in no burden through the gates of this city on the Sabbath day, but to make the Sabbath day holy, to do no work therein; then there will enter in by the gates of this city kings and princes sitting on David’s throne, riding in chariots and on horses, they and their princes, the men of Judah and the inhabitants of Jerusalem; and this city will remain forever. They will come from the cities of Judah, and from the places around Jerusalem, from the land of Benjamin, from the lowland, from the hill country, and from the South, bringing burnt offerings, sacrifices, meal offerings, and frankincense, and bringing sacrifices of thanksgiving to the LORD’s house. But if you will not listen to me to make the Sabbath day holy, and not to bear a burden and enter in at the gates of Jerusalem on the Sabbath day, then I will kindle a fire in its gates, and it will devour the palaces of Jerusalem. It will not be quenched.”’” No verse of 17:19–27 names the speaker, and the text does not say that he stood in the gates. The Korean Revised Version reads at 17:25 그들과 유다 모든 백성과 (they and all the people of Judah), where WEB reads “they and their princes, the men of Judah”.
- The going down to the potter’s house, and the LORD’s word “as the clay in the potter’s hand, so are you in my hand”
the text says, “The word which came to Jeremiah from the LORD, saying, ‘Arise, and go down to the potter’s house, and there I will cause you to hear my words.’ Then I went down to the potter’s house, and behold, he was making something on the wheels. When the vessel that he made of the clay was marred in the hand of the potter, he made it again another vessel, as seemed good to the potter to make it. Then the LORD’s word came to me, saying, ‘House of Israel, can’t I do with you as this potter?’ says the LORD. ‘Behold, as the clay in the potter’s hand, so are you in my hand, house of Israel. At the instant I speak concerning a nation, and concerning a kingdom, to pluck up and to break down and to destroy it, if that nation, concerning which I have spoken, turns from their evil, I will repent of the evil that I thought to do to them. At the instant I speak concerning a nation, and concerning a kingdom, to build and to plant it, if they do that which is evil in my sight, that they don’t obey my voice, then I will repent of the good with which I said I would benefit them. Now therefore, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, “The LORD says: ‘Behold, I frame evil against you, and devise a plan against you. Everyone return from his evil way now, and amend your ways and your doings.’” But they say, “It is in vain; for we will walk after our own plans, and we will each follow the stubbornness of his evil heart.”’” 18:3–4 tell as done what “I” saw on going down to the potter’s house, and no verse of 18:3–12 names that “I”. The Korean Revised Version reads at 18:4 그가 그것으로 자기 의견에 선한대로 다른 그릇을 만들더라 (he made it into another vessel as seemed good to him), where WEB reads “he made it again another vessel, as seemed good to the potter to make it”, and opens the LORD’s words at 18:6 with 나 여호와가 이르노라 (I, the LORD, say), where WEB sets “says the LORD” after the first question.
- The LORD’s word “my people have forgotten me”
the LORD says, “Ask now among the nations, ‘Who has heard such things?’ The virgin of Israel has done a very horrible thing. Will the snow of Lebanon fail from the rock of the field? Will the cold waters that flow down from afar be dried up? For my people have forgotten me. They have burned incense to false gods. They have been made to stumble in their ways in the ancient paths, to walk in byways, in a way not built up, to make their land an astonishment, and a perpetual hissing. Everyone who passes by it will be astonished, and shake his head. I will scatter them as with an east wind before the enemy. I will show them the back, and not the face, in the day of their calamity.” WEB does not close at 18:17 the quotation it opens at 18:13. The Korean Revised Version opens 18:13 with 그러므로 나 여호와가 이같이 말하노라 (therefore I, the LORD, say thus), where WEB reads “Therefore the LORD says”, and reads at 18:15 허무한 것에게 분향하거니와 (they burn incense to vanity), where WEB reads “They have burned incense to false gods”.
- The words “Come! Let’s devise plans against Jeremiah” and the prayer “Give heed to me, LORD”
the text says, “Then they said, ‘Come! Let’s devise plans against Jeremiah; for the law won’t perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let’s strike him with the tongue, and let’s not give heed to any of his words.’ Give heed to me, LORD, and listen to the voice of those who contend with me. Should evil be recompensed for good? For they have dug a pit for my soul. Remember how I stood before you to speak good for them, to turn away your wrath from them. Therefore deliver up their children to the famine, and give them over to the power of the sword. Let their wives become childless and widows. Let their men be killed and their young men struck by the sword in battle. Let a cry be heard from their houses when you bring a troop suddenly on them; for they have dug a pit to take me and hidden snares for my feet. Yet, LORD, you know all their counsel against me to kill me. Don’t forgive their iniquity. Don’t blot out their sin from your sight, Let them be overthrown before you. Deal with them in the time of your anger.” No verse of 18:18–23 says who “they” are, or names the speaker (“I”) of 18:19–23. WEB opens 18:18 with “Then they said”; the Korean Revised Version opens it with 그들이 말하기를 and closes it with 하나이다 (they say).
- The LORD’s command to buy a potter’s earthen container, go out to the valley of the son of Hinnom, and break the container
the LORD says, “Go, and buy a potter’s earthen container, and take some of the elders of the people and of the elders of the priests; and go out to the valley of the son of Hinnom, which is by the entry of the gate Harsith, and proclaim there the words that I will tell you. Say, ‘Hear the LORD’s word, kings of Judah and inhabitants of Jerusalem: The LORD of Armies, the God of Israel says, “Behold, I will bring evil on this place, which whoever hears, his ears will tingle. Because they have forsaken me, and have defiled this place, and have burned incense in it to other gods that they didn’t know—they, their fathers, and the kings of Judah—and have filled this place with the blood of innocents, and have built the high places of Baal to burn their children in the fire for burnt offerings to Baal, which I didn’t command, nor speak, which didn’t even enter into my mind. Therefore, behold, the days come,” says the LORD, “that this place will no more be called ‘Topheth’, nor ‘The Valley of the son of Hinnom’, but ‘The valley of Slaughter’. I will make the counsel of Judah and Jerusalem void in this place. I will cause them to fall by the sword before their enemies, and by the hand of those who seek their life. I will give their dead bodies to be food for the birds of the sky and for the animals of the earth. I will make this city an astonishment and a hissing. Everyone who passes by it will be astonished and hiss because of all its plagues. I will cause them to eat the flesh of their sons and the flesh of their daughters. They will each eat the flesh of his friend in the siege and in the distress with which their enemies, and those who seek their life, will distress them.”’ Then you shall break the container in the sight of the men who go with you, and shall tell them, ‘The LORD of Armies says: “Even so I will break this people and this city as one breaks a potter’s vessel, that can’t be made whole again. They will bury in Topheth until there is no place to bury. This is what I will do to this place,” says the LORD, “and to its inhabitants, even making this city as Topheth. The houses of Jerusalem and the houses of the kings of Judah, which are defiled, will be as the place of Topheth, even all the houses on whose roofs they have burned incense to all the army of the sky and have poured out drink offerings to other gods.”’” The Korean Revised Version reads 19:2 내가 네게 이른 말 (the words that I have told you), where WEB reads “the words that I will tell you”, and 19:5 자기 아들들을 (their sons), where WEB reads “their children”.
- Jeremiah comes from Topheth and speaks to all the people in the court of the LORD’s house
then Jeremiah comes from Topheth, where the LORD had sent him to prophesy, and he stands in the court of the LORD’s house, and says to all the people: “The LORD of Armies, the God of Israel says, ‘Behold, I will bring on this city and on all its towns all the evil that I have pronounced against it, because they have made their neck stiff, that they may not hear my words.’” The Korean Revised Version reads 19:14 도벳에서 돌아와 (returned from Topheth), and closes 19:15 with 하셨다 하라 (say that he has said).
- Pashhur puts Jeremiah the prophet in the stocks and releases him the next day, and Jeremiah tells him the LORD’s word
now Pashhur, the son of Immer the priest, who was chief officer in the LORD’s house, hears Jeremiah prophesying these things. Then Pashhur strikes Jeremiah the prophet and puts him in the stocks that were in the upper gate of Benjamin, which was in the LORD’s house. On the next day, Pashhur releases Jeremiah out of the stocks. Then Jeremiah says to him, “The LORD has not called your name Pashhur, but Magormissabib. For the LORD says, ‘Behold, I will make you a terror to yourself and to all your friends. They will fall by the sword of their enemies, and your eyes will see it. I will give all Judah into the hand of the king of Babylon, and he will carry them captive to Babylon, and will kill them with the sword. Moreover I will give all the riches of this city, and all its gains, and all its precious things, yes, I will give all the treasures of the kings of Judah into the hand of their enemies. They will make them captives, take them, and carry them to Babylon. You, Pashhur, and all who dwell in your house will go into captivity. You will come to Babylon, and there you will die, and there you will be buried, you, and all your friends, to whom you have prophesied falsely.’” The Korean Revised Version reads 20:5 그들이 그것을 탈취하여 (they will plunder them), where WEB reads “They will make them captives, take them”.
- The lament “LORD, you have persuaded me, and I was persuaded”
the speaker (“I”) says, “LORD, you have persuaded me, and I was persuaded. You are stronger than I, and have prevailed. I have become a laughingstock all day. Everyone mocks me. For as often as I speak, I cry out; I cry, ‘Violence and destruction!’ because the LORD’s word has been made a reproach to me, and a derision, all day. If I say that I will not make mention of him, or speak any more in his name, then there is in my heart as it were a burning fire shut up in my bones. I am weary with holding it in. I can’t. For I have heard the defaming of many: ‘Terror on every side! Denounce, and we will denounce him!’ say all my familiar friends, those who watch for my fall. ‘Perhaps he will be persuaded, and we will prevail against him, and we will take our revenge on him.’ But the LORD is with me as an awesome mighty one. Therefore my persecutors will stumble, and they won’t prevail. They will be utterly disappointed because they have not dealt wisely, even with an everlasting dishonor which will never be forgotten. But the LORD of Armies, who tests the righteous, who sees the heart and the mind, let me see your vengeance on them, for I have revealed my cause to you. Sing to the LORD! Praise the LORD, for he has delivered the soul of the needy from the hand of evildoers.” The Korean Revised Version reads 20:10 사방의 두려움을 들었나이다 (I have heard the terror on every side) and gives 고소하라 우리도 고소하리라 (denounce, and we will denounce) as the words of “them”, where WEB gives “Terror on every side! Denounce, and we will denounce him!” as the words of “all my familiar friends”.
- The lament “Cursed is the day in which I was born”
the speaker (“I”) says, “Cursed is the day in which I was born. Don’t let the day in which my mother bore me be blessed. Cursed is the man who brought news to my father, saying, ‘A boy is born to you,’ making him very glad. Let that man be as the cities which the LORD overthrew, and didn’t repent. Let him hear a cry in the morning, and shouting at noontime, because he didn’t kill me from the womb. So my mother would have been my grave, and her womb always great. Why did I come out of the womb to see labor and sorrow, that my days should be consumed with shame?” The Korean Revised Version gives 20:14–16 as wishes (내 생일이 저주를 받았더면, if only the day of my birth had been cursed), where WEB reads “Cursed is the day”, “Cursed is the man” and “Let that man be”.
- King Zedekiah sends Pashhur the son of Malchijah and Zephaniah the son of Maaseiah to Jeremiah
the text says, “The word which came to Jeremiah from the LORD, when King Zedekiah sent to him Pashhur the son of Malchijah, and Zephaniah the son of Maaseiah, the priest, saying, ‘Please inquire of the LORD for us; for Nebuchadnezzar king of Babylon makes war against us. Perhaps the LORD will deal with us according to all his wondrous works, that he may withdraw from us.’” The Korean Revised Version gives the heading and the request as one sentence, which it sets down twice, word for word, as 21:1 and again as 21:2; it reads 청컨대 너는 우리를 위하여 여호와께 간구하라 (please entreat the LORD for us), where WEB reads “Please inquire of the LORD for us”.
- Jeremiah’s answer with the LORD’s word for Zedekiah, and the word of the way of life and the way of death
then Jeremiah says to them, “Tell Zedekiah: ‘The LORD, the God of Israel says, “Behold, I will turn back the weapons of war that are in your hands, with which you fight against the king of Babylon, and against the Chaldeans who besiege you outside the walls; and I will gather them into the middle of this city. I myself will fight against you with an outstretched hand and with a strong arm, even in anger, in wrath, and in great indignation. I will strike the inhabitants of this city, both man and animal. They will die of a great pestilence. Afterward,” says the LORD, “I will deliver Zedekiah king of Judah, his servants, and the people, even those who are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadnezzar king of Babylon, and into the hand of their enemies, and into the hand of those who seek their life. He will strike them with the edge of the sword. He will not spare them, have pity, or have mercy.”’ You shall say to this people, ‘The LORD says: “Behold, I set before you the way of life and the way of death. He who remains in this city will die by the sword, by the famine, and by the pestilence, but he who goes out and passes over to the Chaldeans who besiege you, he will live, and he will escape with his life. For I have set my face on this city for evil, and not for good,” says the LORD. “It will be given into the hand of the king of Babylon, and he will burn it with fire.”’” WEB keeps 21:8–10 inside Jeremiah’s words. The Korean Revised Version closes the words for Zedekiah at the end of 21:6 (하셨다 하라), opens 21:7 with 여호와께서 또 말씀하시되 (the LORD also said) and 21:8 with 여호와께서 가라사대 (the LORD said), where WEB opens 21:8 with “You shall say to this people” and names no one who says it.
- The LORD’s word to the house of David to execute justice in the morning
the text says, “Concerning the house of the king of Judah, hear the LORD’s word: House of David, the LORD says, ‘Execute justice in the morning, and deliver him who is robbed out of the hand of the oppressor, lest my wrath go out like fire, and burn so that no one can quench it, because of the evil of your doings. Behold, I am against you, O inhabitant of the valley, and of the rock of the plain,’ says the LORD. ‘You that say, “Who would come down against us?” or, “Who would enter into our homes?” I will punish you according to the fruit of your doings,’ says the LORD; ‘and I will kindle a fire in her forest, and it will devour all that is around her.’” The Korean Revised Version opens 21:12 with 나 여호와가 이같이 말하노라 (I, the LORD, say thus), and sets 나는 네 대적이라 (I am your enemy) at the end of 21:13.
- The LORD’s command to go down to the house of the king of Judah and speak the word to execute justice and righteousness
the LORD says, “Go down to the house of the king of Judah, and speak this word there: ‘Hear the LORD’s word, king of Judah, who sits on David’s throne—you, your servants, and your people who enter in by these gates. The LORD says: “Execute justice and righteousness, and deliver him who is robbed out of the hand of the oppressor. Do no wrong. Do no violence to the foreigner, the fatherless, or the widow. Don’t shed innocent blood in this place. For if you do this thing indeed, then kings sitting on David’s throne will enter in by the gates of this house, riding in chariots and on horses—they, their servants, and their people. But if you will not hear these words, I swear by myself,” says the LORD, “that this house will become a desolation.”’” The LORD says concerning the house of the king of Judah: “You are Gilead to me, the head of Lebanon. Yet surely I will make you a wilderness, cities which are not inhabited. I will prepare destroyers against you, everyone with his weapons, and they will cut down your choice cedars, and cast them into the fire. Many nations will pass by this city, and they will each ask his neighbor, ‘Why has the LORD done this to this great city?’ Then they will answer, ‘Because they abandoned the covenant of the LORD their God, worshiped other gods, and served them.’” The Korean Revised Version gives 22:1–9 as one command of the LORD, which it closes at the end of 22:9 (하셨다 할찌니라, you shall say that he has said).
- The LORD’s word that Shallum the son of Josiah will not return, but will die in the place where they have led him captive
the text says, “Don’t weep for the dead. Don’t bemoan him; but weep bitterly for him who goes away, for he will return no more, and not see his native country. For the LORD says touching Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, and who went out of this place: ‘He won’t return there any more. But he will die in the place where they have led him captive. He will see this land no more.’” The Korean Revised Version reads 22:10 잡혀간 자 (him who has been taken captive), where WEB reads “him who goes away”.
- The LORD’s word of woe to him who builds his house by unrighteousness, and that they will not lament for Jehoiakim
“Woe to him who builds his house by unrighteousness, and his rooms by injustice; who uses his neighbor’s service without wages, and doesn’t give him his hire; who says, ‘I will build myself a wide house and spacious rooms,’ and cuts out windows for himself, with a cedar ceiling, and painted with red. Should you reign because you strive to excel in cedar? Didn’t your father eat and drink, and do justice and righteousness? Then it was well with him. He judged the cause of the poor and needy; so then it was well. Wasn’t this to know me?” says the LORD. “But your eyes and your heart are only for your covetousness, for shedding innocent blood, for oppression, and for doing violence.” Therefore the LORD says concerning Jehoiakim the son of Josiah, king of Judah: “They won’t lament for him, saying, ‘Ah my brother!’ or, ‘Ah sister!’ They won’t lament for him, saying ‘Ah lord!’ or, ‘Ah his glory!’ He will be buried with the burial of a donkey, drawn and cast out beyond the gates of Jerusalem.” The Korean Revised Version reads 22:19 그가 끌려 예루살렘 문밖에 던지우고 나귀 같이 매장함을 당하리라 (he will be dragged and cast out beyond the gates of Jerusalem, and be buried as a donkey), giving the casting out first.
- The word to go up to Lebanon and cry out, and to lift up the voice in Bashan
the text says, “Go up to Lebanon, and cry out. Lift up your voice in Bashan, and cry from Abarim; for all your lovers have been destroyed. I spoke to you in your prosperity, but you said, ‘I will not listen.’ This has been your way from your youth, that you didn’t obey my voice. The wind will feed all your shepherds, and your lovers will go into captivity. Surely then you will be ashamed and confounded for all your wickedness. Inhabitant of Lebanon, who makes your nest in the cedars, how greatly to be pitied you will be when pangs come on you, the pain as of a woman in travail!” The Korean Revised Version reads 22:22 네 목자들은 다 바람에 삼키울 것이요 (all your shepherds will be swallowed up by the wind), where WEB reads “The wind will feed all your shepherds”.
- The LORD’s word on Coniah the son of Jehoiakim, and the command, “Record this man as childless”
“As I live,” says the LORD, “though Coniah the son of Jehoiakim king of Judah were the signet on my right hand, I would still pluck you from there. I would give you into the hand of those who seek your life, and into the hand of them of whom you are afraid, even into the hand of Nebuchadnezzar king of Babylon, and into the hand of the Chaldeans. I will cast you out with your mother who bore you into another country, where you were not born; and there you will die. But to the land to which their soul longs to return, there they will not return.” The text says, “Is this man Coniah a despised broken vessel? Is he a vessel in which no one delights? Why are they cast out, he and his offspring, and cast into a land which they don’t know? O earth, earth, earth, hear the LORD’s word!” The LORD says, “Record this man as childless, a man who will not prosper in his days; for no more will a man of his offspring prosper, sitting on David’s throne and ruling in Judah.” The Korean Revised Version addresses Coniah by name at 22:24 (유다 왕 여호야김의 아들 너 고니야, you, Coniah the son of Jehoiakim king of Judah), where WEB reads “though Coniah the son of Jehoiakim king of Judah were the signet”; reads 22:27 너희 마음에 (your hearts), where WEB reads “their soul”; and at 22:28 asks why he and his offspring were driven out and went into a land they do not know (쫓겨나서 알지 못하는 땅에 들어갔는고), where WEB reads “Why are they cast out … and cast into a land which they don’t know?”
- The LORD’s word of woe to the shepherds who scatter the sheep, and of a righteous Branch that he will raise to David
“Woe to the shepherds who destroy and scatter the sheep of my pasture!” says the LORD. The text goes on, “Therefore the LORD, the God of Israel, says against the shepherds who feed my people: ‘You have scattered my flock, driven them away, and have not visited them. Behold, I will visit on you the evil of your doings,’ says the LORD.” “I will gather the remnant of my flock out of all the countries where I have driven them, and will bring them again to their folds; and they will be fruitful and multiply. I will set up shepherds over them who will feed them. They will no longer be afraid or dismayed, neither will any be lacking,” says the LORD. “Behold, the days come,” says the LORD, “that I will raise to David a righteous Branch; and he will reign as king and deal wisely, and will execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell safely. This is his name by which he will be called: The LORD our righteousness. Therefore, behold, the days come,” says the LORD, “that they will no more say, ‘As the LORD lives, who brought up the children of Israel out of the land of Egypt;’ but, ‘As the LORD lives, who brought up and who led the offspring of the house of Israel out of the north country, and from all the countries where I had driven them.’ Then they will dwell in their own land.” The Korean Revised Version reads 23:3 그 몰려갔던 모든 지방 (all the lands to which they were driven) and 23:8 그 모든 쫓겨났던 나라 (all the countries from which they were driven out), where WEB reads “where I have driven them” and “where I had driven them”, and closes 23:8 with 하시니라 (he said).
- The LORD’s word that both prophet and priest are profane, and the word of the LORD of Armies that he will feed the prophets with wormwood
under the words “Concerning the prophets”, the speaker (“I”) says, “My heart within me is broken. All my bones shake. I am like a drunken man, and like a man whom wine has overcome, because of the LORD, and because of his holy words.” The text goes on, “For the land is full of adulterers; for because of the curse the land mourns. The pastures of the wilderness have dried up. Their course is evil, and their might is not right; for both prophet and priest are profane. Yes, in my house I have found their wickedness,” says the LORD. “Therefore their way will be to them as slippery places in the darkness. They will be driven on, and fall therein; for I will bring evil on them, even the year of their visitation,” says the LORD. “I have seen folly in the prophets of Samaria. They prophesied by Baal, and caused my people Israel to err. In the prophets of Jerusalem I have also seen a horrible thing: they commit adultery and walk in lies. They strengthen the hands of evildoers, so that no one returns from his wickedness. They have all become to me as Sodom, and its inhabitants as Gomorrah.” Therefore the LORD of Armies says concerning the prophets: “Behold, I will feed them with wormwood, and make them drink poisoned water; for from the prophets of Jerusalem ungodliness has gone out into all the land.” The Korean Revised Version names no speaker at 23:10 and opens the LORD’s words at 23:11 (여호와께서 말씀하시되, the LORD said), where WEB opens them at 23:10; it reads 23:14 소돔 사람과 다름이 없고 … 고모라 사람과 다름이 없느니라 (no different from the people of Sodom … from the people of Gomorrah), where WEB reads “as Sodom” and “as Gomorrah”, and closes 23:15 with 하시니라 (he said).
- The word of the LORD of Armies, “Don’t listen to the words of the prophets who prophesy to you”
the LORD of Armies says, “Don’t listen to the words of the prophets who prophesy to you. They teach you vanity. They speak a vision of their own heart, and not out of the mouth of the LORD. They say continually to those who despise me, ‘The LORD has said, “You will have peace;”’ and to everyone who walks in the stubbornness of his own heart they say, ‘No evil will come on you.’ For who has stood in the council of the LORD, that he should perceive and hear his word? Who has listened to my word, and heard it? Behold, the LORD’s storm, his wrath, has gone out. Yes, a whirling storm! It will burst on the head of the wicked. The LORD’s anger will not return until he has executed and performed the intents of his heart. In the latter days, you will understand it perfectly. I didn’t send these prophets, yet they ran. I didn’t speak to them, yet they prophesied. But if they had stood in my council, then they would have caused my people to hear my words, and would have turned them from their evil way, and from the evil of their doings.” The Korean Revised Version gives 23:19–20 in the LORD’s own person (나 여호와의 노, the anger of me, the LORD; 내 마음의 뜻하는바, the intents of my heart), where WEB reads “the LORD’s storm, his wrath, has gone out” and “the intents of his heart”.
- The LORD’s word that he is against those who prophesy lying dreams
“Am I a God at hand,” says the LORD, “and not a God afar off? Can anyone hide himself in secret places so that I can’t see him?” says the LORD. “Don’t I fill heaven and earth?” says the LORD. “I have heard what the prophets have said, who prophesy lies in my name, saying, ‘I had a dream! I had a dream!’ How long will this be in the heart of the prophets who prophesy lies, even the prophets of the deceit of their own heart? They intend to cause my people to forget my name by their dreams which they each tell his neighbor, as their fathers forgot my name because of Baal. The prophet who has a dream, let him tell a dream; and he who has my word, let him speak my word faithfully. What is the straw to the wheat?” says the LORD. “Isn’t my word like fire?” says the LORD; “and like a hammer that breaks the rock in pieces? Therefore behold, I am against the prophets,” says the LORD, “who each steal my words from his neighbor. Behold, I am against the prophets,” says the LORD, “who use their tongues, and say, ‘He says.’ Behold, I am against those who prophesy lying dreams,” says the LORD, “who tell them, and cause my people to err by their lies, and by their vain boasting; yet I didn’t send them or command them. They don’t profit this people at all,” says the LORD. The Korean Revised Version reads 23:30–32 내가 치리라 (I will strike), where WEB reads “I am against”.
- What to answer when one asks, “What is the message from the LORD?”
the text says, “When this people, or the prophet, or a priest, asks you, saying, ‘What is the message from the LORD?’ Then you shall tell them, ‘“What message? I will cast you off,” says the LORD.’ As for the prophet, the priest, and the people, who say, ‘The message from the LORD,’ I will even punish that man and his household. You will say everyone to his neighbor, and everyone to his brother, ‘What has the LORD answered?’ and, ‘What has the LORD said?’ You will mention the message from the LORD no more, for every man’s own word has become his message; for you have perverted the words of the living God, of the LORD of Armies, our God. You will say to the prophet, ‘What has the LORD answered you?’ and, ‘What has the LORD spoken?’ Although you say, ‘The message from the LORD,’ therefore the LORD says: ‘Because you say this word, “The message from the LORD,” and I have sent to you, telling you not to say, “The message from the LORD,” therefore behold, I will utterly forget you, and I will cast you off with the city that I gave to you and to your fathers, away from my presence. I will bring an everlasting reproach on you, and a perpetual shame, which will not be forgotten.’” The Korean Revised Version reads 여호와의 엄중한 말씀 (the stern word of the LORD), where WEB reads “the message from the LORD”, and 23:39 이 성읍을 내 앞에서 내어버려 (cast this city away from before me), where WEB reads “I will cast you off with the city … away from my presence”.
- The two baskets of figs, good and bad, which Jeremiah sees
the speaker (“I”) says, “The LORD showed me, and behold, two baskets of figs were set before the LORD’s temple, after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon. One basket had very good figs, like the figs that are first-ripe; and the other basket had very bad figs, which could not be eaten, they were so bad. Then the LORD asked me, ‘What do you see, Jeremiah?’ I said, ‘Figs. The good figs are very good, and the bad are very bad, so bad that they can’t be eaten.’ The LORD’s word came to me, saying,” and the LORD says, “The LORD, the God of Israel says: ‘Like these good figs, so I will regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, as good. For I will set my eyes on them for good, and I will bring them again to this land. I will build them, and not pull them down. I will plant them, and not pluck them up. I will give them a heart to know me, that I am the LORD. They will be my people, and I will be their God; for they will return to me with their whole heart. As the bad figs, which can’t be eaten, they are so bad,’ surely the LORD says, ‘So I will give up Zedekiah the king of Judah, and his princes, and the remnant of Jerusalem who remain in this land, and those who dwell in the land of Egypt. I will even give them up to be tossed back and forth among all the kingdoms of the earth for evil, to be a reproach and a proverb, a taunt and a curse, in all places where I will drive them. I will send the sword, the famine, and the pestilence among them, until they are consumed from off the land that I gave to them and to their fathers.’” WEB reopens its quotation marks at 24:8; they are left out here. The Korean Revised Version tells first that Nebuchadnezzar carried them from Jerusalem to Babylon and then that the LORD showed the two baskets (24:1: … 바벨론으로 옮긴 후에 여호와께서 … 무화과 두 광주리로 내게 보이셨는데), and opens 24:8 with the LORD’s words 나 여호와가 이같이 말하노라, where WEB sets “surely the LORD says” after the first words of 24:8.
- The word Jeremiah the prophet speaks to all the people of Judah in the fourth year of Jehoiakim, that these nations will serve the king of Babylon seventy years
the text says, “The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah, king of Judah (this was the first year of Nebuchadnezzar king of Babylon), which Jeremiah the prophet spoke to all the people of Judah, and to all the inhabitants of Jerusalem: From the thirteenth year of Josiah the son of Amon, king of Judah, even to this day, these twenty-three years, the LORD’s word has come to me, and I have spoken to you, rising up early and speaking; but you have not listened. The LORD has sent to you all his servants the prophets, rising up early and sending them (but you have not listened or inclined your ear to hear), saying, ‘Return now everyone from his evil way, and from the evil of your doings, and dwell in the land that the LORD has given to you and to your fathers, from of old and even forever more. Don’t go after other gods to serve them or worship them, and don’t provoke me to anger with the work of your hands; then I will do you no harm.’ ‘Yet you have not listened to me,’ says the LORD, ‘that you may provoke me to anger with the work of your hands to your own hurt.’ Therefore the LORD of Armies says: ‘Because you have not heard my words, behold, I will send and take all the families of the north,’ says the LORD, ‘and I will send to Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against its inhabitants, and against all these nations around. I will utterly destroy them, and make them an astonishment, and a hissing, and perpetual desolations. Moreover I will take from them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones, and the light of the lamp. This whole land will be a desolation, and an astonishment; and these nations will serve the king of Babylon seventy years. It will happen, when seventy years are accomplished, that I will punish the king of Babylon and that nation,’ says the LORD, ‘for their iniquity. I will make the land of the Chaldeans desolate forever. I will bring on that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah has prophesied against all the nations. For many nations and great kings will make bondservants of them, even of them. I will recompense them according to their deeds, and according to the work of their hands.’” WEB reopens its quotation marks at 25:12; they are left out here. Where WEB reads at 25:13 “even all that is written in this book, which Jeremiah has prophesied against all the nations”, the Korean Revised Version reads 곧 예레미야가 열방에 대하여 예언하고 이 책에 기록한 나의 모든 말 (all my words that Jeremiah prophesied against the nations and recorded in this book); it gives no “says the LORD” inside 25:9, opens 25:12 with 나 여호와가 말하노라, and closes 25:14 with 하시니라.
- The cup of the wine of wrath, which the speaker takes at the LORD’s hand and makes the nations drink
the speaker (“I”) says, “For the LORD, the God of Israel, says to me: ‘Take this cup of the wine of wrath from my hand, and cause all the nations to whom I send you to drink it. They will drink, and reel back and forth, and be insane, because of the sword that I will send among them.’ Then I took the cup at the LORD’s hand, and made all the nations to drink, to whom the LORD had sent me: Jerusalem, and the cities of Judah, with its kings and its princes, to make them a desolation, an astonishment, a hissing, and a curse, as it is today; Pharaoh king of Egypt, with his servants, his princes, and all his people; and all the mixed people, and all the kings of the land of Uz, all the kings of the Philistines, Ashkelon, Gaza, Ekron, and the remnant of Ashdod; Edom, Moab, and the children of Ammon; and all the kings of Tyre, all the kings of Sidon, and the kings of the isle which is beyond the sea; Dedan, Tema, Buz, and all who have the corners of their beard cut off; and all the kings of Arabia, all the kings of the mixed people who dwell in the wilderness; and all the kings of Zimri, all the kings of Elam, and all the kings of the Medes; and all the kings of the north, far and near, one with another; and all the kingdoms of the world, which are on the surface of the earth. The king of Sheshach will drink after them.” The text goes on, “You shall tell them, ‘The LORD of Armies, the God of Israel says: “Drink, and be drunk, vomit, fall, and rise no more, because of the sword which I will send among you.”’ It shall be, if they refuse to take the cup at your hand to drink, then you shall tell them, ‘The LORD of Armies says: “You shall surely drink. For, behold, I begin to work evil at the city which is called by my name; and should you be utterly unpunished? You will not be unpunished; for I will call for a sword on all the inhabitants of the earth, says the LORD of Armies.”’” Where WEB reads at 25:18 “to make them a desolation, an astonishment, a hissing, and a curse, as it is today”, the Korean Revised Version reads 마시게 하였더니 그들이 멸망과 놀램과 치소와 저주를 당함이 오늘날과 같으니라 (made them drink, and their suffering destruction, astonishment, hissing and curse is as it is today); it closes the names of 25:18–26 with 마시게 하니라 (made them drink), where WEB gives them as the nations of 25:17, and reads 블레셋 사람의 땅 모든 왕 (all the kings of the land of the Philistines) at 25:20 and 메대의 모든 왕 at 25:25, where WEB reads “all the kings of the Philistines” and “all the kings of the Medes”.
- The word to prophesy the LORD’s controversy with the nations, and the wailing of the shepherds
the text says, “Therefore prophesy against them all these words, and tell them, ‘The LORD will roar from on high, and utter his voice from his holy habitation. He will mightily roar against his fold. He will give a shout, as those who tread grapes, against all the inhabitants of the earth. A noise will come even to the end of the earth; for the LORD has a controversy with the nations. He will enter into judgment with all flesh. As for the wicked, he will give them to the sword,’ says the LORD.” The LORD of Armies says, “Behold, evil will go out from nation to nation, and a great storm will be raised up from the uttermost parts of the earth.” The text goes on, “The slain of the LORD will be at that day from one end of the earth even to the other end of the earth. They won’t be lamented. They won’t be gathered or buried. They will be dung on the surface of the ground. Wail, you shepherds, and cry. Wallow in dust, you leader of the flock; for the days of your slaughter and of your dispersions have fully come, and you will fall like fine pottery. The shepherds will have no way to flee. The leader of the flock will have no escape. A voice of the cry of the shepherds, and the wailing of the leader of the flock, for the LORD destroys their pasture. The peaceful folds are brought to silence because of the fierce anger of the LORD. He has left his covert, as the lion; for their land has become an astonishment because of the fierceness of the oppression, and because of his fierce anger.” WEB sets the words to be told at 25:30–31 inside a double and a single mark; here they stand in single marks. The Korean Revised Version opens 25:32 with 나 만군의 여호와가 말하노라, and gives the LORD’s first person at 25:33 (나 여호와에게 살륙을 당한 자) and 25:36 (나 여호와가 그들의 초장으로 황폐케 함이로다), where WEB reads “The slain of the LORD” and “for the LORD destroys their pasture”.
- The LORD’s word in the beginning of Jehoiakim’s reign, to stand in the court of the LORD’s house and speak all the words
the text says, “In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, this word came from the LORD: ‘The LORD says: “Stand in the court of the LORD’s house, and speak to all the cities of Judah which come to worship in the LORD’s house, all the words that I command you to speak to them. Don’t omit a word. It may be they will listen, and every man turn from his evil way, that I may relent from the evil which I intend to do to them because of the evil of their doings.”’ You shall tell them, ‘The LORD says: “If you will not listen to me, to walk in my law which I have set before you, to listen to the words of my servants the prophets whom I send to you, even rising up early and sending them—but you have not listened—then I will make this house like Shiloh, and will make this city a curse to all the nations of the earth.”’” WEB closes the LORD’s words at the end of 26:3 and sets “You shall tell them” (26:4) outside them; the Korean Revised Version closes nothing at 26:3 and ends 26:6 with 하셨다 하라. Where WEB reads at 26:2 “to all the cities of Judah which come to worship in the LORD’s house”, the Korean Revised Version reads 유다 모든 성읍에서 여호와의 집에 와서 경배하는 자에게 (to those who come from all the cities of Judah to worship in the LORD’s house).
- Jeremiah seized in the LORD’s house; the priests and the prophets call him worthy of death, and the princes and the people say he is not
the priests and the prophets and all the people hear Jeremiah speaking these words in the LORD’s house. When Jeremiah has finished speaking all that the LORD had commanded him to speak to all the people, the priests and the prophets and all the people seize him, saying, “You shall surely die! Why have you prophesied in the LORD’s name, saying, ‘This house will be like Shiloh, and this city will be desolate, without inhabitant’?” All the people are crowded around Jeremiah in the LORD’s house. When the princes of Judah hear these things, they come up from the king’s house to the LORD’s house; and they sit in the entry of the new gate of the LORD’s house. Then the priests and the prophets speak to the princes and to all the people, saying, “This man is worthy of death, for he has prophesied against this city, as you have heard with your ears.” Then Jeremiah speaks to all the princes and to all the people, saying, “The LORD sent me to prophesy against this house and against this city all the words that you have heard. Now therefore amend your ways and your doings, and obey the LORD your God’s voice; then the LORD will relent from the evil that he has pronounced against you. But as for me, behold, I am in your hand. Do with me what is good and right in your eyes. Only know for certain that if you put me to death, you will bring innocent blood on yourselves, on this city, and on its inhabitants; for in truth the LORD has sent me to you to speak all these words in your ears.” Then the princes and all the people say to the priests and to the prophets: “This man is not worthy of death; for he has spoken to us in the name of the LORD our God.”
- Certain of the elders of the land speak of Micah the Morashtite and Hezekiah king of Judah to all the assembly of the people
certain of the elders of the land rise up, and speak to all the assembly of the people, saying, “Micah the Morashtite prophesied in the days of Hezekiah king of Judah; and he spoke to all the people of Judah, saying, ‘The LORD of Armies says: “Zion will be plowed as a field, and Jerusalem will become heaps, and the mountain of the house as the high places of a forest.”’ Did Hezekiah king of Judah and all Judah put him to death? Didn’t he fear the LORD, and entreat the favor of the LORD, and the LORD relented of the disaster which he had pronounced against them? We would commit great evil against our own souls that way!” Here Micah’s words close at the end of 26:18, where the Korean Revised Version closes them (… 되리라 하였으나); WEB closes only its innermost mark there, and closes the elders’ words at the end of 26:19. Where WEB reads “the mountain of the house” (26:18), the Korean Revised Version reads 이 전의 산 (the mountain of this house).
- Uriah the son of Shemaiah, who fled into Egypt, is fetched back and killed with the sword by Jehoiakim the king
the text says, “There was also a man who prophesied in the LORD’s name, Uriah the son of Shemaiah of Kiriath Jearim; and he prophesied against this city and against this land according to all the words of Jeremiah. When Jehoiakim the king, with all his mighty men and all the princes heard his words, the king sought to put him to death; but when Uriah heard it, he was afraid, and fled, and went into Egypt. Then Jehoiakim the king sent Elnathan the son of Achbor and certain men with him into Egypt. They fetched Uriah out of Egypt and brought him to Jehoiakim the king, who killed him with the sword and cast his dead body into the graves of the common people.” WEB closes the words of certain of the elders at the end of 26:19 and gives 26:20–23 without quotation marks; the Korean Revised Version ends 26:23 with 던지게 하였다 하니라.
- Ahikam’s hand with Jeremiah, so that he is not given into the hand of the people
the text says, “But the hand of Ahikam the son of Shaphan was with Jeremiah, so that they didn’t give him into the hand of the people to put him to death.” Where WEB reads “the hand of Ahikam … was with Jeremiah, so that they didn’t give him into the hand of the people”, the Korean Revised Version reads 사반의 아들 아히감이 예레미야를 보호하여 예레미야를 백성의 손에 내어주지 아니하여 (Ahikam the son of Shaphan protected Jeremiah and did not give him into the hand of the people).
- The LORD’s word to put bonds and bars on the neck and send them to the kings of Edom, Moab, the children of Ammon, Tyre and Sidon
the text says, “In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, this word came to Jeremiah from the LORD, saying, the LORD says to me:” and the LORD’s words follow: “Make bonds and bars, and put them on your neck. Then send them to the king of Edom, to the king of Moab, to the king of the children of Ammon, to the king of Tyre, and to the king of Sidon, by the hand of the messengers who come to Jerusalem to Zedekiah king of Judah. Give them a command to their masters, saying, ‘The LORD of Armies, the God of Israel says, “You shall tell your masters: ‘I have made the earth, the men, and the animals that are on the surface of the earth by my great power and by my outstretched arm. I give it to whom it seems right to me. Now I have given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant. I have also given the animals of the field to him to serve him. All the nations will serve him, his son, and his son’s son, until the time of his own land comes. Then many nations and great kings will make him their bondservant. It will happen that I will punish the nation and the kingdom which will not serve the same Nebuchadnezzar king of Babylon, and that will not put their neck under the yoke of the king of Babylon,’ says the LORD, ‘with the sword, with famine, and with pestilence, until I have consumed them by his hand. But as for you, don’t listen to your prophets, to your diviners, to your dreams, to your soothsayers, or to your sorcerers, who speak to you, saying, “You shall not serve the king of Babylon;” for they prophesy a lie to you, to remove you far from your land, so that I would drive you out, and you would perish. But the nation that brings their neck under the yoke of the king of Babylon and serves him, that nation I will let remain in their own land,’ says the LORD; ‘and they will till it and dwell in it.’”’” WEB reopens its quotation marks at 27:8; they are left out here. Both editions name Jehoiakim at 27:1; the Korean Revised Version names Jeremiah there in the first person (나 예레미야에게), where WEB reads “to Jeremiah”. It reads 줄과 멍에 (cords and yokes) at 27:2, where WEB reads “bonds and bars”, and 너희 꿈꾸는 자 (your dreamers) at 27:9, where WEB reads “your dreams”, and opens 27:8 with 나 여호와가 이르노라, where WEB sets “says the LORD” after the first words of 27:8.
- The words to Zedekiah king of Judah, “Bring your necks under the yoke of the king of Babylon”
the speaker (“I”) speaks to Zedekiah king of Judah according to all these words, saying, “Bring your necks under the yoke of the king of Babylon, and serve him and his people, and live. Why will you die, you and your people, by the sword, by the famine, and by the pestilence, as the LORD has spoken concerning the nation that will not serve the king of Babylon? Don’t listen to the words of the prophets who speak to you, saying, ‘You shall not serve the king of Babylon;’ for they prophesy a lie to you. For I have not sent them,” says the LORD, “but they prophesy falsely in my name; that I may drive you out, and that you may perish, you, and the prophets who prophesy to you.” Where WEB sets “says the LORD” after the first words of 27:15, the Korean Revised Version gives the verse as words told to the king (여호와께서 말씀하시되 … 하셨나이다, the LORD said … ).
- The words to the priests and to all the people concerning the vessels of the LORD’s house
the speaker (“I”) also speaks to the priests and to all this people, saying, the LORD says, “Don’t listen to the words of your prophets who prophesy to you, saying, ‘Behold, the vessels of the LORD’s house will now shortly be brought again from Babylon;’ for they prophesy a lie to you. Don’t listen to them. Serve the king of Babylon, and live. Why should this city become a desolation? But if they are prophets, and if the LORD’s word is with them, let them now make intercession to the LORD of Armies, that the vessels which are left in the LORD’s house, in the house of the king of Judah, and at Jerusalem, don’t go to Babylon. For the LORD of Armies says concerning the pillars, concerning the sea, concerning the bases, and concerning the rest of the vessels that are left in this city, which Nebuchadnezzar king of Babylon didn’t take when he carried away captive Jeconiah the son of Jehoiakim, king of Judah, from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem—yes, the LORD of Armies, the God of Israel, says concerning the vessels that are left in the LORD’s house, and in the house of the king of Judah, and at Jerusalem: ‘They will be carried to Babylon, and there they will be, until the day that I visit them,’ says the LORD; ‘then I will bring them up, and restore them to this place.’” WEB keeps 27:16–22 inside the one quotation it opens at 27:16; the Korean Revised Version closes the LORD’s first words at 27:16 (하셨나니), gives 27:17–18 after them, and opens 27:19 and 27:21 again with what the LORD of Armies says (이같이 말씀하시나니; 이같이 말씀하시되).
- What Hananiah the son of Azzur says in the LORD’s house as the word of the LORD of Armies
the text says, “That same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, Hananiah the son of Azzur, the prophet, who was of Gibeon, spoke to me in the LORD’s house, in the presence of the priests and of all the people, saying,” and Hananiah says, “The LORD of Armies, the God of Israel, says, ‘I have broken the yoke of the king of Babylon. Within two full years I will bring again into this place all the vessels of the LORD’s house that Nebuchadnezzar king of Babylon took away from this place and carried to Babylon. I will bring again to this place Jeconiah the son of Jehoiakim, king of Judah, with all the captives of Judah, who went to Babylon,’ says the LORD; ‘for I will break the yoke of the king of Babylon.’” Where WEB reads “Hananiah the son of Azzur, the prophet, who was of Gibeon”, the Korean Revised Version names Gibeon before Azzur (기브온 앗술의 아들 선지자 하나냐), and it closes Hananiah’s words at the end of 28:4 with 하셨다 하는지라.
- The prophet Jeremiah’s answer to Hananiah: “Amen!”, and the prophet who prophesies of peace
the prophet Jeremiah says to the prophet Hananiah in the presence of the priests, and in the presence of all the people who stood in the LORD’s house, “Amen! May the LORD do so. May the LORD perform your words which you have prophesied, to bring again the vessels of the LORD’s house, and all those who are captives, from Babylon to this place. Nevertheless listen now to this word that I speak in your ears, and in the ears of all the people: The prophets who have been before me and before you of old prophesied against many countries, and against great kingdoms, of war, of evil, and of pestilence. As for the prophet who prophesies of peace, when the word of the prophet happens, then the prophet will be known, that the LORD has truly sent him.” Where WEB reads “all the people who stood in the LORD’s house” (28:5), the Korean Revised Version reads 여호와의 집에 선 제사장들 (the priests who stood in the LORD’s house).
- Hananiah breaks the bar taken from Jeremiah’s neck, and speaks before all the people
Hananiah the prophet takes the bar from off the prophet Jeremiah’s neck, and breaks it. Hananiah speaks in the presence of all the people, saying, “The LORD says: ‘Even so I will break the yoke of Nebuchadnezzar king of Babylon from off the neck of all the nations within two full years.’” Then the prophet Jeremiah goes his way. The Korean Revised Version reads 멍에 (yoke) at 28:10, where WEB reads “the bar”.
- The LORD’s word for Hananiah of the bars of iron, Jeremiah’s word to him, and the death of Hananiah the prophet
the LORD’s word comes to Jeremiah, after Hananiah the prophet had broken the bar from off the neck of the prophet Jeremiah, saying, “Go, and tell Hananiah, saying, ‘The LORD says, “You have broken the bars of wood, but you have made in their place bars of iron.” For the LORD of Armies, the God of Israel says, “I have put a yoke of iron on the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon; and they will serve him. I have also given him the animals of the field.”’” Then the prophet Jeremiah says to Hananiah the prophet, “Listen, Hananiah! The LORD has not sent you, but you make this people trust in a lie. Therefore the LORD says, ‘Behold, I will send you away from off the surface of the earth. This year you will die, because you have spoken rebellion against the LORD.’” The text says, “So Hananiah the prophet died the same year in the seventh month.” The Korean Revised Version reads 멍에 (yoke) at 28:12 and 나무 멍에, 쇠 멍에 (a yoke of wood, a yoke of iron) at 28:13, where WEB reads “the bar”, “the bars of wood” and “bars of iron”.
- Jeremiah the prophet sends a letter to the captives by the hand of Elasah and Gemariah
Jeremiah the prophet sends a letter from Jerusalem to the residue of the elders of the captivity, and to the priests, to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon (after Jeconiah the king, the queen mother, the eunuchs, the princes of Judah and Jerusalem, the craftsmen, and the smiths had departed from Jerusalem), by the hand of Elasah the son of Shaphan and Gemariah the son of Hilkiah, whom Zedekiah king of Judah sent to Babylon to Nebuchadnezzar king of Babylon. WEB opens 29:1 with “Now these are the words of the letter”, sets 29:2 and the words on Zedekiah in brackets, and closes 29:3 with “It said:”, marking no end of the letter. The Korean Revised Version tells 29:1–3 as one sentence (보내었는데 … 위탁하였더라), and opens the letter’s words with 일렀으되 (it said).
- The LORD’s word in the letter, telling the captives to build houses, and promising their return after seventy years for Babylon
the letter says, “The LORD of Armies, the God of Israel, says to all the captives whom I have caused to be carried away captive from Jerusalem to Babylon: ‘Build houses and dwell in them. Plant gardens and eat their fruit. Take wives and father sons and daughters. Take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters. Multiply there, and don’t be diminished. Seek the peace of the city where I have caused you to be carried away captive, and pray to the LORD for it; for in its peace you will have peace.’ For the LORD of Armies, the God of Israel says: ‘Don’t let your prophets who are among you and your diviners deceive you. Don’t listen to your dreams which you cause to be dreamed. For they prophesy falsely to you in my name. I have not sent them,’ says the LORD. For the LORD says, ‘After seventy years are accomplished for Babylon, I will visit you and perform my good word toward you, in causing you to return to this place. For I know the thoughts that I think toward you,’ says the LORD, ‘thoughts of peace, and not of evil, to give you hope and a future. You shall call on me, and you shall go and pray to me, and I will listen to you. You shall seek me and find me, when you search for me with all your heart. I will be found by you,’ says the LORD, ‘and I will turn again your captivity, and I will gather you from all the nations, and from all the places where I have driven you,’ says the LORD. ‘I will bring you again to the place from where I caused you to be carried away captive.’” The Korean Revised Version closes the LORD’s words at the end of 29:14 (하셨느니라); at 29:9 it puts first 내가 그들을 보내지 아니하였어도, which WEB gives last (“I have not sent them”), and at 29:10 it reads 바벨론에서 칠십년이 차면 (when seventy years are fulfilled at Babylon).
- The LORD’s word concerning the king who sits on David’s throne and the people of this city, and concerning Ahab the son of Kolaiah and Zedekiah the son of Maaseiah
the text goes on, “Because you have said, ‘The LORD has raised us up prophets in Babylon,’ the LORD says concerning the king who sits on David’s throne, and concerning all the people who dwell in this city, your brothers who haven’t gone with you into captivity, the LORD of Armies says: ‘Behold, I will send on them the sword, the famine, and the pestilence, and will make them like rotten figs that can’t be eaten, they are so bad. I will pursue after them with the sword, with the famine, and with the pestilence, and will deliver them to be tossed back and forth among all the kingdoms of the earth, to be an object of horror, an astonishment, a hissing, and a reproach among all the nations where I have driven them, because they have not listened to my words,’ says the LORD, ‘with which I sent to them my servants the prophets, rising up early and sending them; but you would not hear,’ says the LORD. Hear therefore the LORD’s word, all you captives whom I have sent away from Jerusalem to Babylon. The LORD of Armies, the God of Israel, says concerning Ahab the son of Kolaiah, and concerning Zedekiah the son of Maaseiah, who prophesy a lie to you in my name: ‘Behold, I will deliver them into the hand of Nebuchadnezzar king of Babylon; and he will kill them before your eyes. A curse will be taken up about them by all the captives of Judah who are in Babylon, saying, “The LORD make you like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire;” because they have done foolish things in Israel, and have committed adultery with their neighbors’ wives, and have spoken words in my name falsely, which I didn’t command them. I am he who knows, and am witness,’ says the LORD.” The Korean Revised Version ends 29:23 with 하셨다 하였더라. The Zedekiah of 29:21–22 is the one 29:21 calls “Zedekiah the son of Maaseiah”, and 29:22’s “whom the king of Babylon roasted in the fire” stands inside the curse the captives will take up. At the end of 29:19 the Korean Revised Version reads 그들이 나 여호와의 말을 듣지 아니하며 듣지 아니 함이니라, in the third person, where WEB reads “but you would not hear”.
- Zephaniah the priest reads the letter in the hearing of Jeremiah the prophet, and the LORD’s word concerning Shemaiah the Nehelamite
the text says, “Concerning Shemaiah the Nehelamite you shall speak, saying, ‘The LORD of Armies, the God of Israel, says, “Because you have sent letters in your own name to all the people who are at Jerusalem, and to Zephaniah the son of Maaseiah, the priest, and to all the priests, saying, ‘The LORD has made you priest in the place of Jehoiada the priest, that there may be officers in the LORD’s house, for every man who is crazy and makes himself a prophet, that you should put him in the stocks and in shackles. Now therefore, why have you not rebuked Jeremiah of Anathoth, who makes himself a prophet to you, because he has sent to us in Babylon, saying, The captivity is long. Build houses, and dwell in them. Plant gardens, and eat their fruit?’”’” Zephaniah the priest reads this letter in the hearing of Jeremiah the prophet. Then the LORD’s word comes to Jeremiah, saying, “Send to all of the captives, saying, ‘The LORD says concerning Shemaiah the Nehelamite: “Because Shemaiah has prophesied to you, and I didn’t send him, and he has caused you to trust in a lie,” therefore the LORD says, “Behold, I will punish Shemaiah the Nehelamite and his offspring. He will not have a man to dwell among this people. He won’t see the good that I will do to my people,” says the LORD, “because he has spoken rebellion against the LORD.”’” 29:24 does not say who gives the command. The Korean Revised Version reads 스마야에게 at 29:24 (to Shemaiah), where WEB reads “Concerning Shemaiah”; at 29:29 it names 스마야의 글 (the writing of Shemaiah), where WEB reads “this letter”, and runs 29:29 into 29:30 (읽어 들릴 때에, as he read it); at 29:28 it reads 때가 오래리니 (the time will be long), where WEB reads “The captivity is long”; and at 29:32 it gives the rebellion (그가 나 여호와께 패역한 말을 하였음을 인하여) before “He will not have a man to dwell among this people”, where WEB gives it last.
- The LORD’s word that came to Jeremiah, to write all the words in a book
the word comes to Jeremiah from the LORD, saying, “The LORD, the God of Israel, says, ‘Write all the words that I have spoken to you in a book. For, behold, the days come,’ says the LORD, ‘that I will reverse the captivity of my people Israel and Judah,’ says the LORD. ‘I will cause them to return to the land that I gave to their fathers, and they will possess it.’” WEB gives “says the LORD” twice inside 30:3; the Korean Revised Version gives the formula at the opening and the close of the verse (나 여호와가 말하노라 … 여호와의 말이니라).
- The LORD’s word on the time of Jacob’s trouble, and that in that day he will break his yoke
the text says, “These are the words that the LORD spoke concerning Israel and concerning Judah.” The LORD says: “We have heard a voice of trembling; a voice of fear, and not of peace. Ask now, and see whether a man travails with child. Why do I see every man with his hands on his waist, as a woman in travail, and all faces are turned pale? Alas, for that day is great, so that none is like it! It is even the time of Jacob’s trouble; but he will be saved out of it. It will come to pass in that day, says the LORD of Armies, that I will break his yoke from off your neck, and will burst your bonds. Strangers will no more make them their bondservants; but they will serve the LORD their God, and David their king, whom I will raise up to them. Therefore don’t be afraid, O Jacob my servant, says the LORD. Don’t be dismayed, Israel. For, behold, I will save you from afar, and save your offspring from the land of their captivity. Jacob will return, and will be quiet and at ease. No one will make him afraid. For I am with you, says the LORD, to save you; for I will make a full end of all the nations where I have scattered you, but I will not make a full end of you; but I will correct you in measure, and will in no way leave you unpunished.” The Korean Revised Version asks at 30:6 why every man looks pale (그 얼굴 빛이 창백하여 보임은 어찜이뇨) with no first person, where WEB reads “Why do I see”; at 30:8 it reads 그 멍에 (the yoke) and 이방인이 다시는 너를 부리지 못할 것이며, in the second person, where WEB reads “his yoke” and “make them their bondservants”; and at 30:9 it speaks in the second person (너희는 너희 하나님 나 여호와를 섬기며 내가 너희를 위하여 일으킬 너희 왕 다윗을 섬기리라), where WEB reads “they will serve the LORD their God, and David their king, whom I will raise up to them”.
- The LORD’s word on the incurable hurt that he will heal
the LORD says, “Your hurt is incurable. Your wound is grievous. There is no one to plead your cause, that you may be bound up. You have no healing medicines. All your lovers have forgotten you. They don’t seek you. For I have wounded you with the wound of an enemy, with the chastisement of a cruel one, for the greatness of your iniquity, because your sins were increased. Why do you cry over your injury? Your pain is incurable. For the greatness of your iniquity, because your sins have increased, I have done these things to you. Therefore all those who devour you will be devoured. All your adversaries, everyone of them, will go into captivity. Those who plunder you will be plunder. I will make all who prey on you become prey. For I will restore health to you, and I will heal you of your wounds,” says the LORD, “because they have called you an outcast, saying, ‘It is Zion, whom no man seeks after.’” At 30:17 the Korean Revised Version gives first what they say (그들이 쫓겨난 자라 하며 찾는 자가 없는 시온이라 한즉), and the healing after it.
- The LORD’s word that he will reverse the captivity of Jacob’s tents, and the LORD’s wrath that will burst on the head of the wicked
the LORD says: “Behold, I will reverse the captivity of Jacob’s tents, and have compassion on his dwelling places. The city will be built on its own hill, and the palace will be inhabited in its own place. Thanksgiving will proceed out of them with the voice of those who make merry. I will multiply them, and they will not be few; I will also glorify them, and they will not be small. Their children also will be as before, and their congregation will be established before me. I will punish all who oppress them. Their prince will be one of them, and their ruler will proceed from among them. I will cause him to draw near, and he will approach me; for who is he who has had boldness to approach me?” says the LORD. The text goes on, “You shall be my people, and I will be your God. Behold, the LORD’s storm, his wrath, has gone out, a sweeping storm; it will burst on the head of the wicked. The fierce anger of the LORD will not return until he has accomplished, and until he has performed the intentions of his heart. In the latter days you will understand it.” 30:22–24 carry no formula of the LORD’s speech. The Korean Revised Version reads 그 왕 (their king) at 30:21, where WEB reads “Their prince”, and gives 30:24 in the LORD’s first person (나 여호와의 진노는 내 마음의 뜻한 바를 행하여 이루기까지는 쉬지 아니하나니).
- The LORD’s word that he will be the God of all the families of Israel, and that the virgin of Israel will again plant vineyards on the mountains of Samaria
“At that time,” says the LORD, “I will be the God of all the families of Israel, and they will be my people.” The LORD says, “The people who survive the sword found favor in the wilderness; even Israel, when I went to cause him to rest.” The text goes on, “The LORD appeared of old to me, saying, ‘Yes, I have loved you with an everlasting love. Therefore I have drawn you with loving kindness. I will build you again, and you will be built, O virgin of Israel. You will again be adorned with your tambourines, and will go out in the dances of those who make merry. Again you will plant vineyards on the mountains of Samaria. The planters will plant, and will enjoy its fruit. For there will be a day that the watchmen on the hills of Ephraim cry, “Arise! Let’s go up to Zion to the LORD our God.”’” No verse names the one WEB’s 31:3 calls “me”. The Korean Revised Version gives 31:3 in the LORD’s first person and names Israel (나 여호와가 옛적에 이스라엘에게 나타나 이르기를), where WEB reads “The LORD appeared of old to me”, and reads 에브라임산 위에서 at 31:6, where WEB reads “on the hills of Ephraim”.
- The LORD’s word calling for singing with gladness for Jacob, and that he will bring them from the north country
the LORD says, “Sing with gladness for Jacob, and shout for the chief of the nations. Publish, praise, and say, ‘LORD, save your people, the remnant of Israel!’ Behold, I will bring them from the north country, and gather them from the uttermost parts of the earth, along with the blind and the lame, the woman with child and her who travails with child together. They will return as a great company. They will come with weeping. I will lead them with petitions. I will cause them to walk by rivers of waters, in a straight way in which they won’t stumble; for I am a father to Israel. Ephraim is my firstborn. Hear the LORD’s word, you nations, and declare it in the distant islands. Say, ‘He who scattered Israel will gather him, and keep him, as a shepherd does his flock.’ For the LORD has ransomed Jacob, and redeemed him from the hand of him who was stronger than he. They will come and sing in the height of Zion, and will flow to the goodness of the LORD, to the grain, to the new wine, to the oil, and to the young of the flock and of the herd. Their soul will be as a watered garden. They will not sorrow any more at all. Then the virgin will rejoice in the dance, the young men and the old together; for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. I will satiate the soul of the priests with fatness, and my people will be satisfied with my goodness,” says the LORD. WEB sets a fresh opening mark at 31:10 without closing the quotation opened at 31:7; this summary leaves it out. WEB closes at the end of 31:10 the saying it opens there; the Korean Revised Version runs that saying on to the end of 31:12 (할찌어다), and reads at 31:9 그들이 나의 인도함을 입고 간구할 때에 (when they are led and make supplication), where WEB reads “I will lead them with petitions”.
- The LORD’s word on Rachel weeping for her children, a voice heard in Ramah, and on Ephraim grieving
the LORD says: “A voice is heard in Ramah, lamentation and bitter weeping, Rachel weeping for her children. She refuses to be comforted for her children, because they are no more.” The LORD says: “Refrain your voice from weeping, and your eyes from tears, for your work will be rewarded,” says the LORD. “They will come again from the land of the enemy. There is hope for your latter end,” says the LORD. “Your children will come again to their own territory. I have surely heard Ephraim grieving thus, ‘You have chastised me, and I was chastised, as an untrained calf. Turn me, and I will be turned, for you are the LORD my God. Surely after that I was turned. I repented. After that I was instructed. I struck my thigh. I was ashamed, yes, even confounded, because I bore the reproach of my youth.’ Is Ephraim my dear son? Is he a darling child? For as often as I speak against him, I still earnestly remember him. Therefore my heart yearns for him. I will surely have mercy on him,” says the LORD. The text goes on, “Set up road signs. Make guideposts. Set your heart toward the highway, even the way by which you went. Turn again, virgin of Israel. Turn again to these your cities. How long will you go here and there, you backsliding daughter? For the LORD has created a new thing on the earth: a woman will encompass a man.” WEB sets a fresh opening mark at 31:18 without closing the quotation opened at 31:17; this summary leaves it out. 31:21–22 carry no formula of the LORD’s speech. The Korean Revised Version reads at 31:15 그가 자식이 없으므로 (because she has no children), where WEB reads “because they are no more”, and asks at 31:20 in one question (에브라임은 나의 사랑하는 아들 기뻐하는 자식이 아니냐), where WEB asks “Is Ephraim my dear son? Is he a darling child?”
- The LORD’s word on the speech that will again be used in the land of Judah, and on the days when he will sow the house of Israel and the house of Judah
the LORD of Armies, the God of Israel, says: “Yet again they will use this speech in the land of Judah and in its cities, when I reverse their captivity: ‘The LORD bless you, habitation of righteousness, mountain of holiness.’ Judah and all its cities will dwell therein together, the farmers, and those who go about with flocks. For I have satiated the weary soul, and I have replenished every sorrowful soul.” The speaker (“I”), whom no verse names, says, “On this I awakened, and saw; and my sleep was sweet to me.” “Behold, the days come,” says the LORD, “that I will sow the house of Israel and the house of Judah with the seed of man and with the seed of animal. It will happen that, like as I have watched over them to pluck up and to break down and to overthrow and to destroy and to afflict, so I will watch over them to build and to plant,” says the LORD. The text goes on, “In those days they will say no more, ‘The fathers have eaten sour grapes, and the children’s teeth are set on edge.’ But everyone will die for his own iniquity. Every man who eats the sour grapes, his teeth will be set on edge.” At 31:29 WEB sets two opening marks, one before “In those days” and one before the saying of the fathers, and closes neither at the end of 31:30; this summary gives the two verses as one quotation. 31:29–30 carry no formula of the LORD’s speech. The Korean Revised Version gives 31:23 with the return first (내가 그 사로잡힌 자를 돌아오게 할 때에), closes the LORD’s words at the end of 31:25 with 하시기로 and runs them into 31:26, and opens 31:27 with 여호와께서 가라사대.
- The LORD’s word that he will make a new covenant with the house of Israel and with the house of Judah
“Behold, the days come,” says the LORD, “that I will make a new covenant with the house of Israel, and with the house of Judah, not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt, which covenant of mine they broke, although I was a husband to them,” says the LORD. “But this is the covenant that I will make with the house of Israel after those days,” says the LORD: “I will put my law in their inward parts, and I will write it in their heart. I will be their God, and they shall be my people. They will no longer each teach his neighbor, and every man teach his brother, saying, ‘Know the LORD;’ for they will all know me, from their least to their greatest,” says the LORD, “for I will forgive their iniquity, and I will remember their sin no more.” The Korean Revised Version opens 31:31, 31:32 and 31:33 each with 나 여호와가 말하노라, closes 31:34 with 여호와의 말이니라, and at 31:34 reads 각기 이웃과 형제를 가리켜 이르기를 (each saying to his neighbor and his brother), where WEB reads “each teach his neighbor, and every man teach his brother, saying”.
- The word of the LORD of Armies, who gives the sun for a light by day, concerning the offspring of Israel
the LORD, who gives the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who stirs up the sea, so that its waves roar— the LORD of Armies is his name, says: “If these ordinances depart from before me,” says the LORD, “then the offspring of Israel also will cease from being a nation before me forever.” The LORD says: “If heaven above can be measured, and the foundations of the earth searched out beneath, then I will also cast off all the offspring of Israel for all that they have done,” says the LORD. The Korean Revised Version gives 31:35 in the LORD’s first person, closing it with 내 이름은 만군의 여호와니라 내가 말하노라, and has no formula in 31:36.
- The LORD’s word that the days come when the city will be built to the LORD from the tower of Hananel
“Behold, the days come,” says the LORD, “that the city will be built to the LORD from the tower of Hananel to the gate of the corner. The measuring line will go out further straight onward to the hill Gareb, and will turn toward Goah. The whole valley of the dead bodies and of the ashes, and all the fields to the brook Kidron, to the corner of the horse gate toward the east, will be holy to the LORD. It will not be plucked up or thrown down any more forever.” The Korean Revised Version reads 이 성 (this city) at 31:38 and 가렙산 (the mountain Gareb) at 31:39.
- Jeremiah shut up in the court of the guard, and the question of Zedekiah king of Judah, who had shut him up
the text says, “This is the word that came to Jeremiah from the LORD in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadnezzar. Now at that time the king of Babylon’s army was besieging Jerusalem. Jeremiah the prophet was shut up in the court of the guard, which was in the king of Judah’s house. For Zedekiah king of Judah had shut him up, saying, ‘Why do you prophesy, and say, “The LORD says, ‘Behold, I will give this city into the hand of the king of Babylon, and he will take it; and Zedekiah king of Judah won’t escape out of the hand of the Chaldeans, but will surely be delivered into the hand of the king of Babylon, and will speak with him mouth to mouth, and his eyes will see his eyes; and he will bring Zedekiah to Babylon, and he will be there until I visit him,’ says the LORD, ‘though you fight with the Chaldeans, you will not prosper’”?’” The Korean Revised Version gives the LORD’s word as the reason why Jeremiah the prophet was shut up (이는 그가 예언하기를 …, for he had prophesied …), and then says that Zedekiah king of Judah said, 네가 어찌 이같이 예언하였느뇨 (why have you prophesied so?), and shut him up; it reads 32:2 바벨론 군대 (the army of Babylon), where WEB reads “the king of Babylon’s army”.
- Jeremiah buys the field in Anathoth of Hanamel his uncle’s son, and delivers the deed of the purchase to Baruch
Jeremiah says, “The LORD’s word came to me, saying, ‘Behold, Hanamel the son of Shallum your uncle will come to you, saying, “Buy my field that is in Anathoth; for the right of redemption is yours to buy it.”’ So Hanamel my uncle’s son came to me in the court of the guard according to the LORD’s word, and said to me, ‘Please buy my field that is in Anathoth, which is in the land of Benjamin; for the right of inheritance is yours, and the redemption is yours. Buy it for yourself.’ Then I knew that this was the LORD’s word. I bought the field that was in Anathoth of Hanamel my uncle’s son, and weighed him the money, even seventeen shekels of silver. I signed the deed, sealed it, called witnesses, and weighed the money in the balances to him. So I took the deed of the purchase, both that which was sealed, containing the terms and conditions, and that which was open; and I delivered the deed of the purchase to Baruch the son of Neriah, the son of Mahseiah, in the presence of Hanamel my uncle’s son, and in the presence of the witnesses who signed the deed of the purchase, before all the Jews who sat in the court of the guard. I commanded Baruch before them, saying, the LORD of Armies, the God of Israel, says: ‘Take these deeds, this deed of the purchase which is sealed, and this deed which is open, and put them in an earthen vessel, that they may last many days.’ For the LORD of Armies, the God of Israel says: ‘Houses and fields and vineyards will yet again be bought in this land.’” WEB closes at the end of 32:7 the words it opens at 32:6, and opens its quotation marks again at 32:8 and 32:13 as the telling goes on in the first person; the Korean Revised Version gives 32:6–15 as one saying of Jeremiah, which it closes at the end of 32:15 (하셨다 하니라). It reads 32:11 법과 규례대로 인봉하고 인봉치 아니한 매매증서 (the deed of the purchase sealed according to the law and the ordinances, and the one not sealed), where WEB reads “both that which was sealed, containing the terms and conditions, and that which was open”, and calls Baruch at 32:12 마세야의 손자 네리야의 아들 바룩 (Baruch the son of Neriah, the grandson of Mahseiah).
- The prayer to the LORD after the deed of the purchase was delivered to Baruch
the text says, “Now after I had delivered the deed of the purchase to Baruch the son of Neriah, I prayed to the LORD, saying,” and gives the prayer of the speaker (“I”): “Ah Lord GOD! Behold, you have made the heavens and the earth by your great power and by your outstretched arm. There is nothing too hard for you. You show loving kindness to thousands, and repay the iniquity of the fathers into the bosom of their children after them. The great, the mighty God, the LORD of Armies is your name: great in counsel, and mighty in work; whose eyes are open to all the ways of the children of men, to give everyone according to his ways, and according to the fruit of his doings; who performed signs and wonders in the land of Egypt, even to this day, both in Israel and among other men; and made yourself a name, as it is today; and brought your people Israel out of the land of Egypt with signs, with wonders, with a strong hand, with an outstretched arm, and with great terror; and gave them this land, which you swore to their fathers to give them, a land flowing with milk and honey. They came in and possessed it, but they didn’t obey your voice and didn’t walk in your law. They have done nothing of all that you commanded them to do. Therefore you have caused all this evil to come upon them. Behold, siege ramps have been built against the city to take it. The city is given into the hand of the Chaldeans who fight against it, because of the sword, of the famine, and of the pestilence. What you have spoken has happened. Behold, you see it. You have said to me, Lord GOD, ‘Buy the field for money, and call witnesses;’ whereas the city is given into the hand of the Chaldeans.” No verse of 32:16–25 names the one who prays. WEB opens its quotation marks again at 32:24. The Korean Revised Version reads 32:24 이 성을 취하려 하는 자가 와서 흉벽을 쌓았고 (those who would take this city have come and built mounds), where WEB reads “siege ramps have been built against the city to take it”.
- The LORD’s word that he will give this city into the hand of the Chaldeans and of Nebuchadnezzar
then the LORD’s word comes to Jeremiah, saying, “Behold, I am the LORD, the God of all flesh. Is there anything too hard for me? Therefore the LORD says: Behold, I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadnezzar king of Babylon, and he will take it. The Chaldeans, who fight against this city, will come and set this city on fire, and burn it with the houses on whose roofs they have offered incense to Baal, and poured out drink offerings to other gods, to provoke me to anger. For the children of Israel and the children of Judah have done only that which was evil in my sight from their youth; for the children of Israel have only provoked me to anger with the work of their hands, says the LORD. For this city has been to me a provocation of my anger and of my wrath from the day that they built it even to this day, so that I should remove it from before my face, because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger—they, their kings, their princes, their priests, their prophets, the men of Judah, and the inhabitants of Jerusalem. They have turned their backs to me, and not their faces. Although I taught them, rising up early and teaching them, yet they have not listened to receive instruction. But they set their abominations in the house which is called by my name, to defile it. They built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through fire to Molech, which I didn’t command them. It didn’t even come into my mind, that they should do this abomination, to cause Judah to sin.” WEB opens its quotation marks again at 32:30. The Korean Revised Version reads 32:35 힌놈의 아들의 골짜기에 바알의 산당을 건축하였으며 자기들의 자녀를 몰렉의 불에 지나가게 하였느니라 (they built the high places of Baal in the valley of the son of Hinnom, and made their children pass through the fire of Molech).
- The LORD’s word that he will gather them and make an everlasting covenant with them, and that fields will be bought in this land
the text goes on, “Now therefore the LORD, the God of Israel, says concerning this city, about which you say, ‘It is given into the hand of the king of Babylon by the sword, by the famine, and by the pestilence:’ ‘Behold, I will gather them out of all the countries where I have driven them in my anger, and in my wrath, and in great indignation; and I will bring them again to this place. I will cause them to dwell safely. Then they will be my people, and I will be their God. I will give them one heart and one way, that they may fear me forever, for their good and the good of their children after them. I will make an everlasting covenant with them, that I will not turn away from following them, to do them good. I will put my fear in their hearts, that they may not depart from me. Yes, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul.’ For the LORD says: ‘Just as I have brought all this great evil on this people, so I will bring on them all the good that I have promised them. Fields will be bought in this land, about which you say, “It is desolate, without man or animal. It is given into the hand of the Chaldeans.” Men will buy fields for money, sign the deeds, seal them, and call witnesses, in the land of Benjamin, and in the places around Jerusalem, in the cities of Judah, in the cities of the hill country, in the cities of the lowland, and in the cities of the South; for I will cause their captivity to be reversed,’ says the LORD.” WEB gives the LORD’s speaking at 32:36 and 32:42 as narration outside his words; the Korean Revised Version gives the whole as the LORD’s words in the first person (그러나 이스라엘의 하나님 나 여호와가 … 이같이 말하노라; 나 여호와가 이같이 말하노라).
- The LORD’s word that came to Jeremiah the second time in the court of the guard, that the LORD will bring the city health and healing
the LORD’s word comes to Jeremiah the second time, while he is still locked up in the court of the guard, saying, “The LORD who does it, the LORD who forms it to establish it—the LORD is his name, says: ‘Call to me, and I will answer you, and will show you great and difficult things, which you don’t know.’ For the LORD, the God of Israel, says concerning the houses of this city and concerning the houses of the kings of Judah, which are broken down to make a defense against the mounds and against the sword: ‘While men come to fight with the Chaldeans, and to fill them with the dead bodies of men, whom I have killed in my anger and in my wrath, and for all whose wickedness I have hidden my face from this city, behold, I will bring it health and healing, and I will cure them; and I will reveal to them abundance of peace and truth. I will restore the fortunes of Judah and Israel, and will build them as at the first. I will cleanse them from all their iniquity by which they have sinned against me. I will pardon all their iniquities by which they have sinned against me and by which they have transgressed against me. This city will be to me for a name of joy, for praise, and for glory, before all the nations of the earth, which will hear all the good that I do to them, and will fear and tremble for all the good and for all the peace that I provide to it.’” The Korean Revised Version reads 33:3 크고 비밀한 일 (great and hidden things); 33:4–5 무리가 이 성읍의 가옥과 유다 왕궁을 헐어서 갈대아인의 흉벽과 칼을 막아 싸우려 하였으나 내가 나의 노와 분함으로 그들을 죽이고 그 시체로 이 성에 채우게 하였나니 (men tore down the houses of this city and the king’s houses of Judah to hold off the mounds and the sword of the Chaldeans and tried to fight, but I have killed them in my anger and my wrath and filled this city with their bodies); and 33:7 유다의 포로와 이스라엘의 포로를 돌아오게 하여 (I will bring back the captives of Judah and the captives of Israel), where WEB reads “I will restore the fortunes of Judah and Israel”.
- The LORD’s word that the voice of joy and a habitation of shepherds will be again in this waste place
the LORD says: “Yet again there will be heard in this place, about which you say, ‘It is waste, without man and without animal, even in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man and without inhabitant and without animal,’ the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of those who say, ‘Give thanks to the LORD of Armies, for the LORD is good, for his loving kindness endures forever;’ who bring thanksgiving into the LORD’s house. For I will cause the captivity of the land to be reversed as at the first,” says the LORD. The LORD of Armies says: “Yet again there will be in this place, which is waste, without man and without animal, and in all its cities, a habitation of shepherds causing their flocks to lie down. In the cities of the hill country, in the cities of the lowland, in the cities of the South, in the land of Benjamin, in the places around Jerusalem, and in the cities of Judah, the flocks will again pass under the hands of him who counts them,” says the LORD. The Korean Revised Version closes what “you say” at 33:10 짐승도 없다 하던 (without animal) and names after it 유다 성읍들과 예루살렘 거리 (the cities of Judah and the streets of Jerusalem) as where the voices will be heard again, and reads 이는 내가 이 땅의 포로로 돌아와서 처음과 같이 되게 할 것임이니라 (for I will make the captivity of the land return and be as at the first).
- The LORD’s word that he will cause a Branch of righteousness to grow up to David
“Behold, the days come,” says the LORD, “that I will perform that good word which I have spoken concerning the house of Israel and concerning the house of Judah. In those days and at that time, I will cause a Branch of righteousness to grow up to David. He will execute justice and righteousness in the land. In those days Judah will be saved, and Jerusalem will dwell safely. This is the name by which she will be called: The LORD our righteousness.” For the LORD says: “David will never lack a man to sit on the throne of the house of Israel. The Levitical priests won’t lack a man before me to offer burnt offerings, to burn meal offerings, and to do sacrifice continually.” WEB opens its quotation marks again at 33:15. The Korean Revised Version reads 33:16 그 성은 여호와 우리의 의라 일컬음을 입으리라 (that city will be called The LORD our righteousness), and 33:17 이스라엘 집 위에 앉을 사람 (a man to sit over the house of Israel), where WEB reads “a man to sit on the throne of the house of Israel”.
- The LORD’s word of his covenant of the day and of the night, and of his covenant with David and with the Levitical priests
the LORD’s word comes to Jeremiah, saying, “The LORD says: ‘If you can break my covenant of the day and my covenant of the night, so that there will not be day and night in their time, then my covenant could also be broken with David my servant, that he won’t have a son to reign on his throne; and with the Levitical priests, my ministers. As the army of the sky can’t be counted, and the sand of the sea can’t be measured, so I will multiply the offspring of David my servant and the Levites who minister to me.’” The Korean Revised Version reads 33:20 낮에 대한 나의 약정과 밤에 대한 나의 약정 (my ordinance for the day and my ordinance for the night), where WEB reads “my covenant of the day and my covenant of the night”.
- The LORD’s word concerning what this people has spoken of the two families which he chose
the LORD’s word comes to Jeremiah, saying, “Don’t consider what this people has spoken, saying, ‘Has the LORD cast off the two families which he chose?’ Thus they despise my people, that they should be no more a nation before them.” The LORD says: “If my covenant of day and night fails, if I have not appointed the ordinances of heaven and earth, then I will also cast away the offspring of Jacob, and of David my servant, so that I will not take of his offspring to be rulers over the offspring of Abraham, Isaac, and Jacob; for I will cause their captivity to be reversed and will have mercy on them.” The Korean Revised Version reads 33:24 이 백성이 말하기를 여호와께서 그 택하신 두 족속을 버리셨다 한 것을 네가 생각지 아니하느냐 (have you not considered that this people has said that the LORD has cast off the two families which he chose?), where WEB reads “Don’t consider what this people has spoken”.
- The LORD’s word that Jeremiah the prophet speaks to Zedekiah king of Judah in Jerusalem
the heading reads, “The word which came to Jeremiah from the LORD, when Nebuchadnezzar king of Babylon, with all his army, all the kingdoms of the earth that were under his dominion, and all the peoples, were fighting against Jerusalem and against all its cities, saying:” The LORD says, “The LORD, the God of Israel, says, ‘Go, and speak to Zedekiah king of Judah, and tell him, the LORD says, “Behold, I will give this city into the hand of the king of Babylon and he will burn it with fire. You won’t escape out of his hand, but will surely be taken and delivered into his hand. Your eyes will see the eyes of the king of Babylon, and he will speak with you mouth to mouth. You will go to Babylon.”’ Yet hear the LORD’s word, O Zedekiah king of Judah. The LORD says concerning you, ‘You won’t die by the sword. You will die in peace; and with the burnings of your fathers, the former kings who were before you, so they will make a burning for you. They will lament you, saying, “Ah Lord!” for I have spoken the word,’ says the LORD.” The text goes on, “Then Jeremiah the prophet spoke all these words to Zedekiah king of Judah in Jerusalem, when the king of Babylon’s army was fighting against Jerusalem and against all the cities of Judah that were left, against Lachish and against Azekah; for these alone remained of the cities of Judah as fortified cities.” WEB opens its quotation marks again at 34:4. The Korean Revised Version gives 34:7 as a sentence of its own, 때에 바벨론 왕의 군대가 예루살렘과 유다의 남은 모든 성을 쳤으니 곧 라기스와 아세가라 (at that time the army of the king of Babylon fought against Jerusalem and all the cities of Judah that were left, that is, Lachish and Azekah).
- King Zedekiah’s covenant to proclaim liberty, and the servants let go free and brought back into subjection
the text says, “The word came to Jeremiah from the LORD, after King Zedekiah had made a covenant with all the people who were at Jerusalem, to proclaim liberty to them, that every man should let his male servant, and every man his female servant, who is a Hebrew or a Hebrewess, go free, that no one should make bondservants of them, of a Jew his brother. All the princes and all the people obeyed who had entered into the covenant, that everyone should let his male servant and everyone his female servant go free, that no one should make bondservants of them any more. They obeyed and let them go, but afterwards they turned, and caused the servants and the handmaids whom they had let go free to return, and brought them into subjection for servants and for handmaids.” The Korean Revised Version gives the covenant as a sentence of its own at 34:9 (그 언약은 곧 …, that covenant was this), where WEB goes on from 34:8 (“that every man should let his male servant …”).
- The LORD’s word that he will give those who transgressed the covenant made when they cut the calf in two into the hand of their enemies
therefore the LORD’s word comes to Jeremiah from the LORD, saying, “The LORD, the God of Israel, says: ‘I made a covenant with your fathers in the day that I brought them out of the land of Egypt, out of the house of bondage, saying: At the end of seven years, every man of you shall release his brother who is a Hebrew, who has been sold to you, and has served you six years. You shall let him go free from you. But your fathers didn’t listen to me, and didn’t incline their ear. You had now turned, and had done that which is right in my eyes, in every man proclaiming liberty to his neighbor. You had made a covenant before me in the house which is called by my name; but you turned and profaned my name, and every man caused his servant and every man his handmaid, whom you had let go free at their pleasure, to return. You brought them into subjection, to be to you for servants and for handmaids.’” Therefore the LORD says: “You have not listened to me, to proclaim liberty, every man to his brother, and every man to his neighbor. Behold, I proclaim to you a liberty,” says the LORD, “to the sword, to the pestilence, and to the famine. I will make you be tossed back and forth among all the kingdoms of the earth. I will give the men who have transgressed my covenant, who have not performed the words of the covenant which they made before me when they cut the calf in two and passed between its parts: the princes of Judah, the princes of Jerusalem, the eunuchs, the priests, and all the people of the land, who passed between the parts of the calf. I will even give them into the hand of their enemies and into the hand of those who seek their life. Their dead bodies will be food for the birds of the sky and for the animals of the earth. I will give Zedekiah king of Judah and his princes into the hands of their enemies, into the hands of those who seek their life and into the hands of the king of Babylon’s army, who has gone away from you. Behold, I will command,” says the LORD, “and cause them to return to this city. They will fight against it, take it, and burn it with fire. I will make the cities of Judah a desolation, without inhabitant.” WEB opens its quotation marks again at 34:21. The Korean Revised Version gives 34:18–20 to those addressed (내 언약을 범한 너희를 …, you who have transgressed my covenant; 너희 시체가, your dead bodies), where WEB reads “the men who have transgressed my covenant” and “Their dead bodies”.
- The Rechabites brought into a room of the LORD’s house and offered wine, and their answer that they will drink no wine
the word comes to Jeremiah from the LORD in the days of Jehoiakim the son of Josiah, king of Judah, saying, “Go to the house of the Rechabites, and speak to them, and bring them into the LORD’s house, into one of the rooms, and give them wine to drink.” The text goes on, “Then I took Jaazaniah the son of Jeremiah, the son of Habazziniah, with his brothers, all his sons, and the whole house of the Rechabites; and I brought them into the LORD’s house, into the room of the sons of Hanan the son of Igdaliah, the man of God, which was by the room of the princes, which was above the room of Maaseiah the son of Shallum, the keeper of the threshold. I set before the sons of the house of the Rechabites bowls full of wine, and cups; and I said to them, ‘Drink wine!’ But they said, ‘We will drink no wine; for Jonadab the son of Rechab, our father, commanded us, saying, “You shall drink no wine, neither you nor your children, forever. You shall not build a house, sow seed, plant a vineyard, or have any; but all your days you shall dwell in tents, that you may live many days in the land in which you live as nomads.” We have obeyed the voice of Jonadab the son of Rechab, our father, in all that he commanded us, to drink no wine all our days, we, our wives, our sons, or our daughters; and not to build houses for ourselves to dwell in. We have no vineyard, field, or seed; but we have lived in tents, and have obeyed, and done according to all that Jonadab our father commanded us. But when Nebuchadnezzar king of Babylon came up into the land, we said, “Come! Let’s go to Jerusalem for fear of the army of the Chaldeans, and for fear of the army of the Syrians; so we will dwell at Jerusalem.”’” No verse of 35:3–11 names the speaker (“I”) of 35:3 and 35:5. The Korean Revised Version reads 35:3 하바시냐의 손자요 예레미야의 아들인 야아사냐 (Jaazaniah, the grandson of Habazziniah and the son of Jeremiah), and ends 35:11 우리가 예루살렘에 거하였노라 (we have dwelt in Jerusalem), after what they said (예루살렘으로 가자 하고, saying, let us go to Jerusalem).
- The LORD’s word to be told to the men of Judah and the inhabitants of Jerusalem, of the commandment of Jonadab that his sons have kept
then the LORD’s word comes to Jeremiah, saying, “The LORD of Armies, the God of Israel, says: ‘Go and tell the men of Judah and the inhabitants of Jerusalem, “Will you not receive instruction to listen to my words?” says the LORD. “The words of Jonadab the son of Rechab that he commanded his sons, not to drink wine, are performed; and to this day they drink none, for they obey their father’s commandment; but I have spoken to you, rising up early and speaking, and you have not listened to me. I have sent also to you all my servants the prophets, rising up early and sending them, saying, ‘Every one of you must return now from his evil way, amend your doings, and don’t go after other gods to serve them. Then you will dwell in the land which I have given to you and to your fathers;’ but you have not inclined your ear, nor listened to me. The sons of Jonadab the son of Rechab have performed the commandment of their father which he commanded them, but this people has not listened to me.”’ Therefore the LORD, the God of Armies, the God of Israel, says: ‘Behold, I will bring on Judah and on all the inhabitants of Jerusalem all the evil that I have pronounced against them, because I have spoken to them, but they have not heard; and I have called to them, but they have not answered.’” WEB closes at the end of 35:16 the words to be told to the men of Judah and the inhabitants of Jerusalem, and opens its quotation marks again at 35:17; the Korean Revised Version closes them at the end of 35:17 (하셨다 하라, tell them that he has said so).
- The LORD’s word that Jeremiah speaks to the house of the Rechabites, who have obeyed the commandment of Jonadab
Jeremiah says to the house of the Rechabites, “The LORD of Armies, the God of Israel, says: ‘Because you have obeyed the commandment of Jonadab your father, and kept all his precepts, and done according to all that he commanded you,’ therefore the LORD of Armies, the God of Israel, says: ‘Jonadab the son of Rechab will not lack a man to stand before me forever.’” The Korean Revised Version gives 35:18 as a sentence of its own (너희가 너희 선조 요나답의 명령을 준종하여 그 모든 훈계를 지키며 그가 너희에게 명한 것을 행하였도다, you have obeyed the commandment of Jonadab your father, kept all his precepts and done what he commanded you), where WEB reads “Because you have obeyed …”.
- The LORD’s word to write in a scroll of a book, and Baruch writes from the mouth of Jeremiah and reads in the LORD’s house
in the fourth year of Jehoiakim the son of Josiah, king of Judah, this word comes to Jeremiah from the LORD, saying, “Take a scroll of a book, and write in it all the words that I have spoken to you against Israel, against Judah, and against all the nations, from the day I spoke to you, from the days of Josiah even to this day. It may be that the house of Judah will hear all the evil which I intend to do to them, that they may each return from his evil way; that I may forgive their iniquity and their sin.” The text says, “Then Jeremiah called Baruch the son of Neriah; and Baruch wrote from the mouth of Jeremiah all the LORD’s words, which he had spoken to him, on a scroll of a book.” Jeremiah commands Baruch, saying, “I am restricted. I can’t go into the LORD’s house. Therefore you go, and read from the scroll which you have written from my mouth, the LORD’s words, in the ears of the people in the LORD’s house on the fast day. Also you shall read them in the ears of all Judah who come out of their cities. It may be they will present their supplication before the LORD, and will each return from his evil way; for the LORD has pronounced great anger and wrath against this people.” Baruch the son of Neriah does according to all that Jeremiah the prophet commanded him, reading in the book the LORD’s words in the LORD’s house. The Korean Revised Version reads 36:5 나는 감금을 당한지라 (I have been shut in), where WEB reads “I am restricted”.
- Baruch reads the book in the room of Gemariah, and the princes hear him read it and tell him to hide with Jeremiah
in the fifth year of Jehoiakim the son of Josiah, king of Judah, in the ninth month, all the people in Jerusalem and all the people who came from the cities of Judah to Jerusalem proclaim a fast before the LORD. Then Baruch reads the words of Jeremiah from the book in the LORD’s house, in the room of Gemariah the son of Shaphan the scribe, in the upper court, at the entry of the new gate of the LORD’s house, in the ears of all the people. When Micaiah the son of Gemariah, the son of Shaphan, has heard out of the book all the LORD’s words, he goes down into the king’s house, into the scribe’s room. The text says, “and behold, all the princes were sitting there, Elishama the scribe, Delaiah the son of Shemaiah, Elnathan the son of Achbor, Gemariah the son of Shaphan, Zedekiah the son of Hananiah, and all the princes.” Then Micaiah declares to them all the words that he had heard, when Baruch read the book in the ears of the people. Therefore all the princes send Jehudi the son of Nethaniah, the son of Shelemiah, the son of Cushi, to Baruch, saying, “Take in your hand the scroll in which you have read in the ears of the people, and come.” So Baruch the son of Neriah takes the scroll in his hand, and comes to them. They say to him, “Sit down now, and read it in our hearing.” So Baruch reads it in their hearing. When they have heard all the words, they turn in fear one toward another, and say to Baruch, “We will surely tell the king of all these words.” They ask Baruch, saying, “Tell us now, how did you write all these words at his mouth?” Then Baruch answers them, “He dictated all these words to me with his mouth, and I wrote them with ink in the book.” Then the princes say to Baruch, “You and Jeremiah go hide. Don’t let anyone know where you are.” The Korean Revised Version counts Jehudi’s generations at 36:14 (구시의 증손 셀레먀의 손자 느다냐의 아들 여후디: Jehudi the son of Nethaniah, the grandson of Shelemiah, the great-grandson of Cushi), and names Baruch at 36:15 (그들이 바룩에게 이르되), where WEB reads “They said to him”.
- The king cuts the scroll Jehudi reads with the penknife and burns it in the brazier, and commands to arrest Baruch and Jeremiah
the text says, “They went in to the king into the court, but they had laid up the scroll in the room of Elishama the scribe. Then they told all the words in the hearing of the king.” So the king sends Jehudi to get the scroll, and he takes it out of the room of Elishama the scribe. Jehudi reads it in the hearing of the king, and in the hearing of all the princes who stood beside the king. The text says, “Now the king was sitting in the winter house in the ninth month, and there was a fire in the brazier burning before him. When Jehudi had read three or four columns, the king cut it with the penknife, and cast it into the fire that was in the brazier, until all the scroll was consumed in the fire that was in the brazier. The king and his servants who heard all these words were not afraid, and didn’t tear their garments. Moreover Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the scroll; but he would not listen to them. The king commanded Jerahmeel the king’s son, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to arrest Baruch the scribe and Jeremiah the prophet; but the LORD hid them.” The Korean Revised Version has them lay up the scroll in the room of Elishama before they go in to the king (36:20: 두루마리를 서기관 엘리사마의 방에 두고 뜰에 들어가), and names Jehudi as the one who took it out of the room (36:21: 여후디가 서기관 엘리사마의 방에서 가져다가), where WEB reads “he took it out of the room of Elishama the scribe”.
- The LORD’s word to write all the former words in another scroll, and his word concerning Jehoiakim; Baruch writes again
the LORD’s word comes to Jeremiah, after the king had burned the scroll, and the words which Baruch wrote at the mouth of Jeremiah, saying, “Take again another scroll, and write in it all the former words that were in the first scroll, which Jehoiakim the king of Judah has burned. Concerning Jehoiakim king of Judah you shall say, ‘The LORD says: “You have burned this scroll, saying, ‘Why have you written therein, saying, “The king of Babylon will certainly come and destroy this land, and will cause to cease from there man and animal”?’” Therefore the LORD says concerning Jehoiakim king of Judah: “He will have no one to sit on David’s throne. His dead body will be cast out in the day to the heat, and in the night to the frost. I will punish him, his offspring, and his servants for their iniquity. I will bring on them, on the inhabitants of Jerusalem, and on the men of Judah, all the evil that I have pronounced against them, but they didn’t listen.”’” The text says, “Then Jeremiah took another scroll, and gave it to Baruch the scribe, the son of Neriah, who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire; and many similar words were added to them.” The Korean Revised Version gives the word of 36:29 in the third person (그가 이 두루마리를 불사르며, he has burned this scroll), where WEB reads “You have burned this scroll”, and runs 36:32 그 외에도 그 같은 말을 많이 더 하였더라 (and besides, he added many like words) on from 그가 (he), where WEB reads “many similar words were added to them” and names no one who added them.
- Zedekiah the son of Josiah reigns instead of Coniah, and neither he nor his servants nor the people listen to the LORD’s words by Jeremiah
Zedekiah the son of Josiah reigns as king instead of Coniah the son of Jehoiakim, “whom Nebuchadnezzar king of Babylon made king in the land of Judah.” The text goes on, “But neither he, nor his servants, nor the people of the land, listened to the LORD’s words, which he spoke by the prophet Jeremiah.” The Korean Revised Version gives the last clause of 37:1 as a sentence of its own, 이는 바벨론 왕 느부갓네살이 그로 유다 땅의 왕을 삼음이었더라 (for Nebuchadnezzar king of Babylon made him king of the land of Judah).
- King Zedekiah sends Jehucal and Zephaniah the priest to Jeremiah to ask him to pray, and the LORD’s word comes that the Chaldeans will come again and burn this city
Zedekiah the king sends Jehucal the son of Shelemiah and Zephaniah the son of Maaseiah, the priest, to the prophet Jeremiah, saying, “Pray now to the LORD our God for us.” The text says, “Now Jeremiah came in and went out among the people, for they had not put him into prison. Pharaoh’s army had come out of Egypt; and when the Chaldeans who were besieging Jerusalem heard news of them, they withdrew from Jerusalem.” Then the LORD’s word comes to the prophet Jeremiah, saying, “The LORD, the God of Israel, says, ‘You shall tell the king of Judah, who sent you to me to inquire of me: “Behold, Pharaoh’s army, which has come out to help you, will return to Egypt into their own land. The Chaldeans will come again, and fight against this city. They will take it and burn it with fire.”’ The LORD says, ‘Don’t deceive yourselves, saying, “The Chaldeans will surely depart from us;” for they will not depart. For though you had struck the whole army of the Chaldeans who fight against you, and only wounded men remained among them, they would each rise up in his tent and burn this city with fire.’” The Korean Revised Version has the LORD speak in the first person at 37:7 and 37:9 (이스라엘의 하나님 나 여호와가 이같이 말하노라; 나 여호와가 이같이 말하노라), where WEB reads “The LORD, the God of Israel, says” and “The LORD says”, and reads 37:4 갇히지 아니하였으므로 (since he had not been shut up), naming no one who put him in prison.
- Jeremiah, going out toward the land of Benjamin, is seized by Irijah in Benjamin’s gate and put in prison in the house of Jonathan the scribe
when the army of the Chaldeans had withdrawn from Jerusalem for fear of Pharaoh’s army, Jeremiah goes out of Jerusalem to go into the land of Benjamin, to receive his portion there, in the middle of the people. The text says, “When he was in Benjamin’s gate, a captain of the guard was there, whose name was Irijah, the son of Shelemiah, the son of Hananiah; and he seized Jeremiah the prophet, saying, ‘You are defecting to the Chaldeans!’” Then Jeremiah says, “That is false! I am not defecting to the Chaldeans.” The text says, “But he didn’t listen to him; so Irijah seized Jeremiah, and brought him to the princes.” The princes are angry with Jeremiah, and strike him, and put him in prison in the house of Jonathan the scribe; the text says, “for they had made that the prison. When Jeremiah had come into the dungeon house and into the cells, and Jeremiah had remained there many days,” and 37:17 goes on. The Korean Revised Version gives 37:12 as what Jeremiah meant to do (예루살렘을 떠나 그리로 가려하여, leaving Jerusalem to go there), gives the opening clause of 37:13 without a subject (베냐민 문에 이른즉, on coming to the gate of Benjamin), where WEB reads “When he was in Benjamin’s gate”, and reads 문지기의 두목 (the chief of the gatekeepers), where WEB reads “a captain of the guard”. WEB sets Irijah’s words in double marks at 37:13; here they stand in single marks inside the quotation.
- King Zedekiah asks Jeremiah secretly for a word from the LORD, and commands that he be committed to the court of the guard
Zedekiah the king sends and has Jeremiah (WEB “him”) brought out. The king asks him secretly in his house, “Is there any word from the LORD?” Jeremiah says, “There is.” He also says, “You will be delivered into the hand of the king of Babylon.” Moreover Jeremiah says to King Zedekiah, “How have I sinned against you, against your servants, or against this people, that you have put me in prison? Now where are your prophets who prophesied to you, saying, ‘The king of Babylon will not come against you, nor against this land’? Now please hear, my lord the king: please let my supplication be presented before you, that you not cause me to return to the house of Jonathan the scribe, lest I die there.” The text says, “Then Zedekiah the king commanded, and they committed Jeremiah into the court of the guard. They gave him daily a loaf of bread out of the bakers’ street, until all the bread in the city was gone. Thus Jeremiah remained in the court of the guard.” The Korean Revised Version has the king ask him 왕궁에서 (in the king’s house), where WEB reads “in his house”, and gives 37:21 as the king’s command to put Jeremiah in the court of the guard and to give him a loaf of bread daily (시드기야왕이 명하여 예레미야를 시위대 뜰에 두고 … 그에게 주게 하매).
- The princes ask the king to put Jeremiah to death, and they cast him into the dungeon of Malchijah the king’s son
Shephatiah the son of Mattan, Gedaliah the son of Pashhur, Jucal the son of Shelemiah, and Pashhur the son of Malchijah hear the words that Jeremiah spoke to all the people, saying, “The LORD says, ‘He who remains in this city will die by the sword, by the famine, and by the pestilence, but he who goes out to the Chaldeans will live. He will escape with his life and he will live.’ The LORD says, ‘This city will surely be given into the hand of the army of the king of Babylon, and he will take it.’” Then the princes say to the king, “Please let this man be put to death, because he weakens the hands of the men of war who remain in this city, and the hands of all the people, in speaking such words to them; for this man doesn’t seek the welfare of this people, but harm.” Zedekiah the king says, “Behold, he is in your hand; for the king can’t do anything to oppose you.” The text says, “Then they took Jeremiah and threw him into the dungeon of Malchijah the king’s son, that was in the court of the guard. They let down Jeremiah with cords. In the dungeon there was no water, but mire; and Jeremiah sank in the mire.” The Korean Revised Version has the LORD speak in the first person at 38:3 (나 여호와가 이같이 말하노라), where WEB reads “The LORD says”, reads 38:4 그 방백들이 (those princes), and puts first in their words 이 사람이 백성의 평안을 구치 아니하고 해를 구하오니 (this man seeks not the peace of the people but harm).
- Ebedmelech the Ethiopian speaks to the king and takes men with him, and they lift Jeremiah up out of the dungeon with cords
the text says, “Now when Ebedmelech the Ethiopian, a eunuch, who was in the king’s house, heard that they had put Jeremiah in the dungeon (the king was then sitting in Benjamin’s gate),” and 38:8 goes on: Ebedmelech goes out of the king’s house, and speaks to the king, saying, “My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the dungeon. He is likely to die in the place where he is, because of the famine; for there is no more bread in the city.” Then the king commands Ebedmelech the Ethiopian, saying, “Take from here thirty men with you, and take up Jeremiah the prophet out of the dungeon, before he dies.” So Ebedmelech takes the men with him, and goes into the house of the king under the treasury, and takes from there rags and worn-out garments, and lets them down by cords into the dungeon to Jeremiah. Ebedmelech the Ethiopian says to Jeremiah, “Now put these rags and worn-out garments under your armpits under the cords.” Jeremiah does so. The text says, “So they lifted Jeremiah up with the cords, and took him up out of the dungeon; and Jeremiah remained in the court of the guard.” The Korean Revised Version gives 38:7 as a sentence of its own (… 던져 넣었음을 들으니라 때에 왕이 베냐민 문에 앉았더니: he heard …; at that time the king was sitting in the gate of Benjamin), and reads 왕궁 환관 (a eunuch of the king’s house), where WEB reads “a eunuch, who was in the king’s house”.
- King Zedekiah asks Jeremiah at the third entry of the LORD’s house, swears to him secretly, and tells him to let no man know of these words
Zedekiah the king sends and takes Jeremiah the prophet to himself into the third entry that is in the LORD’s house. Then the king says to Jeremiah, “I will ask you something. Hide nothing from me.” Then Jeremiah says to Zedekiah, “If I declare it to you, will you not surely put me to death? If I give you counsel, you will not listen to me.” So Zedekiah the king swears secretly to Jeremiah, saying, “As the LORD lives, who made our souls, I will not put you to death, neither will I give you into the hand of these men who seek your life.” Then Jeremiah says to Zedekiah, “The LORD, the God of Armies, the God of Israel, says: ‘If you will go out to the king of Babylon’s princes, then your soul will live, and this city will not be burned with fire. You will live, along with your house. But if you will not go out to the king of Babylon’s princes, then this city will be given into the hand of the Chaldeans, and they will burn it with fire, and you won’t escape out of their hand.’” Zedekiah the king says to Jeremiah, “I am afraid of the Jews who have defected to the Chaldeans, lest they deliver me into their hand, and they mock me.” But Jeremiah says, “They won’t deliver you. Obey, I beg you, the LORD’s voice, in that which I speak to you; so it will be well with you, and your soul will live. But if you refuse to go out, this is the word that the LORD has shown me: ‘Behold, all the women who are left in the king of Judah’s house will be brought out to the king of Babylon’s princes, and those women will say, “Your familiar friends have turned on you, and have prevailed over you. Your feet are sunk in the mire, they have turned away from you.” They will bring out all your wives and your children to the Chaldeans. You won’t escape out of their hand, but will be taken by the hand of the king of Babylon. You will cause this city to be burned with fire.’” Then Zedekiah says to Jeremiah, “Let no man know of these words, and you won’t die. But if the princes hear that I have talked with you, and they come to you, and tell you, ‘Declare to us now what you have said to the king; don’t hide it from us, and we will not put you to death; also tell us what the king said to you;’ then you shall tell them, ‘I presented my supplication before the king, that he would not cause me to return to Jonathan’s house, to die there.’” The text says, “Then all the princes came to Jeremiah, and asked him; and he told them according to all these words that the king had commanded. So they stopped speaking with him, for the matter was not perceived. So Jeremiah stayed in the court of the guard until the day that Jerusalem was taken.” The Korean Revised Version has the king have Jeremiah brought to the third gate (38:14: 데려오게 하고), reads 항복하면 (if you surrender) at 38:17–18, where WEB reads “If you will go out”, and reads 38:21 여호와께서 내게 보이신 말씀대로 되리이다 (it will be as the word the LORD has shown me), closing that word with 하셨나이다 at the end of 38:23.
- Nebuchadnezzar king of Babylon besieges Jerusalem, a breach is made in the city, and the princes of the king of Babylon sit in the middle gate
in the ninth year of Zedekiah king of Judah, in the tenth month, Nebuchadnezzar king of Babylon and all his army come against Jerusalem, and besiege it. In the eleventh year of Zedekiah, in the fourth month, the ninth day of the month, a breach is made in the city. The text says, “All the princes of the king of Babylon came in, and sat in the middle gate: Nergal Sharezer, Samgarnebo, Sarsechim the Rabsaris, Nergal Sharezer the Rabmag, with all the rest of the princes of the king of Babylon.” The Korean Revised Version reads 39:2 성이 함락되니라 (the city fell), where WEB reads “a breach was made in the city”, and adds 예루살렘이 함락되매 (when Jerusalem was taken), which runs into 39:3; it reads 환관장 살스김 and 박사장 네르갈사레셀 where WEB reads “Sarsechim the Rabsaris” and “Nergal Sharezer the Rabmag”.
- Zedekiah flees, is overtaken in the plains of Jericho, and is brought to the king of Babylon at Riblah in the land of Hamath, who pronounces judgment on him
the text says, “When Zedekiah the king of Judah and all the men of war saw them, then they fled and went out of the city by night, by the way of the king’s garden, through the gate between the two walls; and he went out toward the Arabah. But the army of the Chaldeans pursued them, and overtook Zedekiah in the plains of Jericho. When they had taken him, they brought him up to Nebuchadnezzar king of Babylon to Riblah in the land of Hamath; and he pronounced judgment on him. Then the king of Babylon killed Zedekiah’s sons in Riblah before his eyes. The king of Babylon also killed all the nobles of Judah. Moreover he put out Zedekiah’s eyes and bound him in fetters, to carry him to Babylon.” The Korean Revised Version runs 아라바로 갔더니 (went toward the Arabah) on from 시드기야와 모든 군사가 (Zedekiah and all the men of war) at 39:4, where WEB reads “and he went out toward the Arabah”; it names 왕 (the king) at 39:5 and 39:7, where WEB reads “he”, and reads 그 아들들 (his sons) at 39:6, where WEB reads “Zedekiah’s sons”.
- The Chaldeans burn the king’s house and the people’s houses, and Nebuzaradan the captain of the guard carries the rest of the people away to Babylon and leaves the poor in the land of Judah
the text says, “The Chaldeans burned the king’s house and the people’s houses with fire and broke down the walls of Jerusalem. Then Nebuzaradan the captain of the guard carried away captive into Babylon the rest of the people who remained in the city, the deserters also who fell away to him, and the rest of the people who remained. But Nebuzaradan the captain of the guard left of the poor of the people, who had nothing, in the land of Judah, and gave them vineyards and fields at the same time.”
- Nebuchadnezzar commands concerning Jeremiah, and the captain of the guard and the chief officers of the king of Babylon take him out of the court of the guard and commit him to Gedaliah
Nebuchadnezzar king of Babylon commands Nebuzaradan the captain of the guard concerning Jeremiah, saying, “Take him and take care of him. Do him no harm; but do to him even as he tells you.” The text says, “So Nebuzaradan the captain of the guard, Nebushazban, Rabsaris, and Nergal Sharezer, Rabmag, and all the chief officers of the king of Babylon sent and took Jeremiah out of the court of the guard, and committed him to Gedaliah the son of Ahikam, the son of Shaphan, that he should bring him home. So he lived among the people.” The Korean Revised Version reads 환관장 느부사스반 and 박사장 네르갈사레셀 where WEB reads “Nebushazban, Rabsaris” and “Nergal Sharezer, Rabmag”, and calls Gedaliah 사반의 손자 아히감의 아들 (the son of Ahikam, the grandson of Shaphan).
- The LORD’s word that comes to Jeremiah, shut up in the court of the guard, that the LORD will deliver Ebedmelech the Ethiopian in that day
the LORD’s word comes to Jeremiah while he was shut up in the court of the guard, saying, “Go, and speak to Ebedmelech the Ethiopian, saying, ‘The LORD of Armies, the God of Israel, says: “Behold, I will bring my words on this city for evil, and not for good; and they will be accomplished before you in that day. But I will deliver you in that day,” says the LORD; “and you will not be given into the hand of the men of whom you are afraid. For I will surely save you. You won’t fall by the sword, but you will escape with your life, because you have put your trust in me,” says the LORD.’” The Korean Revised Version opens 39:17 with 나 여호와가 말하노라 (I the LORD say), where WEB sets “says the LORD” in the middle of the verse.
- The captain of the guard’s words to Jeremiah, let go from Ramah, and Jeremiah goes to Gedaliah at Mizpah and lives with him
the text gives “The word which came to Jeremiah from the LORD, after Nebuzaradan the captain of the guard had let him go from Ramah, when he had taken him being bound in chains among all the captives of Jerusalem and Judah who were carried away captive to Babylon.” The captain of the guard takes Jeremiah and says to him, “The LORD your God pronounced this evil on this place; and the LORD has brought it, and done according as he spoke. Because you have sinned against the LORD, and have not obeyed his voice, therefore this thing has come on you. Now, behold, I release you today from the chains which are on your hand. If it seems good to you to come with me into Babylon, come, and I will take care of you; but if it seems bad to you to come with me into Babylon, don’t. Behold, all the land is before you. Where it seems good and right to you to go, go there.” The text says, “Now while he had not yet gone back, ‘Go back then,’ he said, ‘to Gedaliah the son of Ahikam, the son of Shaphan, whom the king of Babylon has made governor over the cities of Judah, and dwell with him among the people; or go wherever it seems right to you to go.’ So the captain of the guard gave him food and a present, and let him go.” Then Jeremiah goes to Gedaliah the son of Ahikam to Mizpah, and lives with him among the people who were left in the land. The Korean Revised Version names no one who let Jeremiah go at Ramah (40:1: 라마에서 해방된 후에, after he was set free at Ramah), reads 40:2 불러다가 (called him), where WEB reads “took”, and names Jeremiah at 40:5 (예레미야가 아직 돌이키기 전에, before Jeremiah had turned back), where WEB reads “while he had not yet gone back”. WEB sets the captain’s words at 40:5 in double marks; here they stand in single marks inside the quotation.
- The captains of the forces come to Gedaliah at Mizpah and Gedaliah swears to them, and the Jews return out of all places where they were driven and gather wine and summer fruits
all the captains of the forces who were in the fields, even they and their men, hear that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed to him men, women, children, and of the poorest of the land, of those who were not carried away captive to Babylon. The text says, “then Ishmael the son of Nethaniah, and Johanan and Jonathan the sons of Kareah, and Seraiah the son of Tanhumeth, and the sons of Ephai the Netophathite, and Jezaniah the son of the Maacathite, they and their men came to Gedaliah to Mizpah.” Gedaliah the son of Ahikam the son of Shaphan swears to them and to their men, saying, “Don’t be afraid to serve the Chaldeans. Dwell in the land, and serve the king of Babylon, and it will be well with you. As for me, behold, I will dwell at Mizpah, to stand before the Chaldeans who will come to us; but you, gather wine and summer fruits and oil, and put them in your vessels, and dwell in your cities that you have taken.” Likewise all the Jews who were in Moab, and among the children of Ammon, and in Edom, and who were in all the countries, hear that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah the son of Ahikam, the son of Shaphan; then all the Jews return out of all places where they were driven, and come to the land of Judah, to Gedaliah, to Mizpah, and gather very much wine and summer fruits. The Korean Revised Version reads 40:10 우리에게로 오는 갈대아인을 섬기리니 (I will serve the Chaldeans who come to us), where WEB reads “to stand before the Chaldeans who will come to us”.
- Johanan and the captains speak to Gedaliah of Baalis and Ishmael, and Gedaliah does not believe them
Johanan the son of Kareah, and all the captains of the forces who were in the fields, come to Gedaliah to Mizpah, and say to him, “Do you know that Baalis the king of the children of Ammon has sent Ishmael the son of Nethaniah to take your life?” But Gedaliah the son of Ahikam doesn’t believe them. Then Johanan the son of Kareah speaks to Gedaliah in Mizpah secretly, saying, “Please let me go, and I will kill Ishmael the son of Nethaniah, and no man will know it. Why should he take your life, that all the Jews who are gathered to you should be scattered, and the remnant of Judah perish?” But Gedaliah the son of Ahikam says to Johanan the son of Kareah, “You shall not do this thing, for you speak falsely of Ishmael.”
- Ishmael the son of Nethaniah kills Gedaliah, the Jews who were with him and the Chaldean men of war at Mizpah
in the seventh month, Ishmael the son of Nethaniah, the son of Elishama, of the royal offspring and one of the chief officers of the king, and ten men with him, come to Gedaliah the son of Ahikam to Mizpah; and there they eat bread together in Mizpah. Then Ishmael the son of Nethaniah arises, and the ten men who were with him, and strikes Gedaliah the son of Ahikam the son of Shaphan with the sword and kills him, whom the king of Babylon had made governor over the land. Ishmael also kills all the Jews who were with Gedaliah at Mizpah, and the Chaldean men of war who were found there. The Korean Revised Version places 왕의 종친 (of the king’s kin) before Elishama’s name (왕의 종친 엘리사마의 손자 느다냐의 아들 왕의 장관 이스마엘), where WEB reads “Ishmael the son of Nethaniah, the son of Elishama, of the royal offspring and one of the chief officers of the king”.
- Ishmael kills the men who came from Shechem, Shiloh and Samaria and casts them into the pit, and carries away the people left in Mizpah
the text says, “The second day after he had killed Gedaliah, and no man knew it, men came from Shechem, from Shiloh, and from Samaria, even eighty men, having their beards shaved and their clothes torn, and having cut themselves, with meal offerings and frankincense in their hand, to bring them to the LORD’s house.” Ishmael the son of Nethaniah goes out from Mizpah to meet them, weeping all along as he goes, and as he meets them, he says to them, “Come to Gedaliah the son of Ahikam.” When they come into the middle of the city, Ishmael the son of Nethaniah kills them, and casts them into the middle of the pit, he, and the men who were with him. But ten men are found among those who say to Ishmael, “Don’t kill us; for we have stores hidden in the field, of wheat, and of barley, and of oil, and of honey.” So he stops, and doesn’t kill them among their brothers. The text says, “Now the pit in which Ishmael cast all the dead bodies of the men whom he had killed, by the side of Gedaliah (this was that which Asa the king had made for fear of Baasha king of Israel), Ishmael the son of Nethaniah filled it with those who were killed. Then Ishmael carried away captive all of the people who were left in Mizpah, even the king’s daughters, and all the people who remained in Mizpah, whom Nebuzaradan the captain of the guard had committed to Gedaliah the son of Ahikam. Ishmael the son of Nethaniah carried them away captive, and departed to go over to the children of Ammon.” The Korean Revised Version gives 41:4 as a sentence of its own (그가 그다랴를 죽인지 이틀이 되었어도 이를 아는 사람이 없었더라, two days after he had killed Gedaliah no one knew it), and reads 41:9 그다랴에게 속한 사람들 (the men who belonged to Gedaliah), where WEB reads “the men whom he had killed, by the side of Gedaliah”.
- Johanan and the captains find Ishmael by the great waters in Gibeon, and the captive people come back to Johanan
when Johanan the son of Kareah, and all the captains of the forces who were with him, hear of all the evil that Ishmael the son of Nethaniah had done, they take all the men, and go to fight with Ishmael the son of Nethaniah, and find him by the great waters that are in Gibeon. When all the people who were with Ishmael see Johanan the son of Kareah, and all the captains of the forces who were with him, they are glad. So all the people who Ishmael had carried away captive from Mizpah turn about and come back, and go to Johanan the son of Kareah. But Ishmael the son of Nethaniah escapes from Johanan with eight men, and goes to the children of Ammon.
- Johanan and the captains take the remnant of the people and live in Geruth Chimham by Bethlehem, to go into Egypt
the text says, “Then Johanan the son of Kareah and all the captains of the forces who were with him took all the remnant of the people whom he had recovered from Ishmael the son of Nethaniah, from Mizpah, after he had killed Gedaliah the son of Ahikam—the men of war, with the women, the children, and the eunuchs, whom he had brought back from Gibeon. They departed and lived in Geruth Chimham, which is by Bethlehem, to go to enter into Egypt because of the Chaldeans; for they were afraid of them, because Ishmael the son of Nethaniah had killed Gedaliah the son of Ahikam, whom the king of Babylon made governor over the land.” The Korean Revised Version says that Ishmael had carried the people away from Mizpah (미스바에서 잡아간) and that Johanan and the captains took them back at Gibeon (기브온에서 빼앗아 가지고 돌아와서), and opens 41:18 with the reason (이는 … 그들이 갈대아인을 두려워함이었더라, this was because … they feared the Chaldeans), where WEB runs 41:17 into 41:18 (“to go to enter into Egypt because of the Chaldeans”).
- The captains of the forces and all the people ask Jeremiah the prophet to pray for the remnant
then all the captains of the forces, and Johanan the son of Kareah, and Jezaniah the son of Hoshaiah, and all the people from the least even to the greatest, come near, and say to Jeremiah the prophet, “Please let our supplication be presented before you, and pray for us to the LORD your God, even for all this remnant, for we are left but a few of many, as your eyes see us, that the LORD your God may show us the way in which we should walk, and the things that we should do.” Then Jeremiah the prophet says to them, “I have heard you. Behold, I will pray to the LORD your God according to your words; and it will happen that whatever thing the LORD answers you, I will declare it to you. I will keep nothing back from you.” Then they say to Jeremiah, “May the LORD be a true and faithful witness among us, if we don’t do according to all the word with which the LORD your God sends you to tell us. Whether it is good, or whether it is bad, we will obey the voice of the LORD our God, to whom we send you; that it may be well with us, when we obey the voice of the LORD our God.” The Korean Revised Version reads 42:5 as a promise followed by a plea (우리가 당신의 하나님 여호와께서 당신을 보내사 우리에게 이르시는 모든 말씀대로 행하리이다 여호와는 우리 중에 진실무망한 증인이 되시옵소서, they will do according to all the word …, and the LORD is asked to be a true witness among them), where WEB reads “May the LORD be a true and faithful witness among us, if we don’t do according to all the word”.
- The LORD’s word that came to Jeremiah after ten days, that the remnant of Judah should not go into Egypt
after ten days, the LORD’s word comes to Jeremiah. Then he calls Johanan the son of Kareah, and all the captains of the forces who were with him, and all the people from the least even to the greatest, and says to them, “The LORD, the God of Israel, to whom you sent me to present your supplication before him, says: ‘If you will still live in this land, then I will build you, and not pull you down, and I will plant you, and not pluck you up; for I grieve over the distress that I have brought on you. Don’t be afraid of the king of Babylon, of whom you are afraid. Don’t be afraid of him,’ says the LORD, ‘for I am with you to save you, and to deliver you from his hand. I will grant you mercy, that he may have mercy on you, and cause you to return to your own land. But if you say, “We will not dwell in this land,” so that you don’t obey the LORD your God’s voice, saying, “No, but we will go into the land of Egypt, where we will see no war, nor hear the sound of the trumpet, nor have hunger of bread; and there we will dwell;”’ now therefore hear the LORD’s word, O remnant of Judah! The LORD of Armies, the God of Israel, says, ‘If you indeed set your faces to enter into Egypt, and go to live there, then it will happen that the sword, which you fear, will overtake you there in the land of Egypt; and the famine, about which you are afraid, will follow close behind you there in Egypt; and you will die there. So will it be with all the men who set their faces to go into Egypt to live there. They will die by the sword, by the famine, and by the pestilence. None of them will remain or escape from the evil that I will bring on them.’ For the LORD of Armies, the God of Israel, says: ‘As my anger and my wrath has been poured out on the inhabitants of Jerusalem, so my wrath will be poured out on you, when you enter into Egypt; and you will be an object of horror, an astonishment, a curse, and a reproach; and you will see this place no more.’ The LORD has spoken concerning you, remnant of Judah, ‘Don’t go into Egypt!’ Know certainly that I have testified to you today. For you have dealt deceitfully against your own souls; for you sent me to the LORD your God, saying, ‘Pray for us to the LORD our God; and according to all that the LORD our God says, so declare to us, and we will do it.’ I have declared it to you today; but you have not obeyed the LORD your God’s voice in anything for which he has sent me to you. Now therefore know certainly that you will die by the sword, by the famine, and by the pestilence in the place where you desire to go to live.” Neither edition names the one who calls them at 42:8–9. The Korean Revised Version opens 42:9 with a question (너희가 나를 보내어 너희의 간구를 이스라엘의 하나님 여호와께 드리게 하지 아니하였느냐, whether they had not sent him to present their supplication to the LORD, the God of Israel) followed by 그가 가라사대 (he said), closes the first word at the end of 42:12 (하셨느니라), ends 42:14 with 하면 잘못 되리라 (if they say so, it will go ill), and reads 42:18 이 땅 (this land), where WEB reads “this place”.
- Azariah and Johanan say that Jeremiah speaks falsely, and Johanan and the captains take the remnant, Jeremiah and Baruch into the land of Egypt, to Tahpanhes
when Jeremiah had finished speaking to all the people all the words of the LORD their God, with which the LORD their God had sent him to them, even all these words, then Azariah the son of Hoshaiah, Johanan the son of Kareah, and all the proud men speak, saying to Jeremiah, “You speak falsely. The LORD our God has not sent you to say, ‘You shall not go into Egypt to live there;’ but Baruch the son of Neriah has turned you against us, to deliver us into the hand of the Chaldeans, that they may put us to death or carry us away captive to Babylon.” So Johanan the son of Kareah, and all the captains of the forces, and all the people, don’t obey the LORD’s voice, to dwell in the land of Judah. But Johanan the son of Kareah and all the captains of the forces take all the remnant of Judah, who had returned from all the nations where they had been driven, to live in the land of Judah—the men, the women, the children, the king’s daughters, and every person who Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam, the son of Shaphan; and Jeremiah the prophet, and Baruch the son of Neriah. They come into the land of Egypt, for they didn’t obey the LORD’s voice; and they come to Tahpanhes. The Korean Revised Version tells first that they came to Tahpanhes and closes 43:7 with 그들이 여호와의 목소리를 청종치 아니함이 이러하였더라 (thus they did not obey the LORD’s voice), where WEB gives “for they didn’t obey the LORD’s voice” before “and they came to Tahpanhes”.
- The LORD’s word that came to Jeremiah in Tahpanhes, to hide great stones at the entry of Pharaoh’s house
then the LORD’s word comes to Jeremiah in Tahpanhes, saying, “Take great stones in your hand and hide them in mortar in the brick work which is at the entry of Pharaoh’s house in Tahpanhes, in the sight of the men of Judah. Tell them, the LORD of Armies, the God of Israel, says: ‘Behold, I will send and take Nebuchadnezzar the king of Babylon, my servant, and will set his throne on these stones that I have hidden; and he will spread his royal pavilion over them. He will come, and will strike the land of Egypt; such as are for death will be put to death, and such as are for captivity to captivity, and such as are for the sword to the sword. I will kindle a fire in the houses of the gods of Egypt. He will burn them, and carry them away captive. He will array himself with the land of Egypt, as a shepherd puts on his garment; and he will go out from there in peace. He will also break the pillars of Beth Shemesh that is in the land of Egypt; and he will burn the houses of the gods of Egypt with fire.’” The text does not tell that Jeremiah hid the stones; “these stones that I have hidden” (43:10) stands inside the word he is to speak. The Korean Revised Version names Nebuchadnezzar at 43:12 (느부갓네살이 그들을 불사르며), where WEB reads “He will burn them”.
- The LORD’s word that came to Jeremiah concerning the Jews who lived in the land of Egypt
the word comes to Jeremiah concerning all the Jews who lived in the land of Egypt, who lived at Migdol, and at Tahpanhes, and at Memphis, and in the country of Pathros, saying, “The LORD of Armies, the God of Israel, says: ‘You have seen all the evil that I have brought on Jerusalem, and on all the cities of Judah. Behold, today they are a desolation, and no man dwells in them, because of their wickedness which they have committed to provoke me to anger, in that they went to burn incense, to serve other gods that they didn’t know, neither they, nor you, nor your fathers. However I sent to you all my servants the prophets, rising up early and sending them, saying, “Oh, don’t do this abominable thing that I hate.” But they didn’t listen and didn’t incline their ear. They didn’t turn from their wickedness, to stop burning incense to other gods. Therefore my wrath and my anger was poured out, and was kindled in the cities of Judah and in the streets of Jerusalem; and they are wasted and desolate, as it is today.’ Therefore now the LORD, the God of Armies, the God of Israel, says: ‘Why do you commit great evil against your own souls, to cut off from yourselves man and woman, infant and nursing child out of the middle of Judah, to leave yourselves no one remaining, in that you provoke me to anger with the works of your hands, burning incense to other gods in the land of Egypt where you have gone to live, that you may be cut off, and that you may be a curse and a reproach among all the nations of the earth? Have you forgotten the wickedness of your fathers, the wickedness of the kings of Judah, the wickedness of their wives, your own wickedness, and the wickedness of your wives which they committed in the land of Judah and in the streets of Jerusalem? They are not humbled even to this day, neither have they feared, nor walked in my law, nor in my statutes, that I set before you and before your fathers.’ Therefore the LORD of Armies, the God of Israel, says: ‘Behold, I will set my face against you for evil, even to cut off all Judah. I will take the remnant of Judah that have set their faces to go into the land of Egypt to live there, and they will all be consumed. They will fall in the land of Egypt. They will be consumed by the sword and by the famine. They will die, from the least even to the greatest, by the sword and by the famine. They will be an object of horror, an astonishment, a curse, and a reproach. For I will punish those who dwell in the land of Egypt, as I have punished Jerusalem, by the sword, by the famine, and by the pestilence; so that none of the remnant of Judah, who have gone into the land of Egypt to live there, will escape or be left to return into the land of Judah, to which they have a desire to return to dwell there; for no one will return except those who will escape.’” The Korean Revised Version reads 44:4 그들에게 (to them), where WEB reads “to you”, and 44:9 왕비들의 악 (the wickedness of the queens), where WEB reads “the wickedness of their wives”.
- The people who lived in Pathros answer Jeremiah that they will burn incense to the queen of the sky
then all the men who knew that their wives burned incense to other gods, and all the women who stood by, a great assembly, even all the people who lived in the land of Egypt, in Pathros, answer Jeremiah, saying, “As for the word that you have spoken to us in the LORD’s name, we will not listen to you. But we will certainly perform every word that has gone out of our mouth, to burn incense to the queen of the sky and to pour out drink offerings to her, as we have done, we and our fathers, our kings and our princes, in the cities of Judah and in the streets of Jerusalem; for then we had plenty of food, and were well, and saw no evil. But since we stopped burning incense to the queen of the sky, and pouring out drink offerings to her, we have lacked all things, and have been consumed by the sword and by the famine.” The women say, “When we burned incense to the queen of the sky and poured out drink offerings to her, did we make her cakes to worship her, and pour out drink offerings to her, without our husbands?” The Korean Revised Version reads 하늘 여신 (the goddess of the sky), where WEB reads “the queen of the sky”, and at 44:19 우리 남편의 허락이 없이 (without the husbands’ leave), where WEB reads “without our husbands”.
- Jeremiah’s words to all the people who had given him an answer
then Jeremiah says to all the people—to the men and to the women, even to all the people who had given him an answer, saying, “The incense that you burned in the cities of Judah, and in the streets of Jerusalem, you and your fathers, your kings and your princes, and the people of the land, didn’t the LORD remember them, and didn’t it come into his mind? Thus the LORD could no longer bear it, because of the evil of your doings and because of the abominations which you have committed. Therefore your land has become a desolation, an astonishment, and a curse, without inhabitant, as it is today. Because you have burned incense and because you have sinned against the LORD, and have not obeyed the LORD’s voice, nor walked in his law, nor in his statutes, nor in his testimonies; therefore this evil has happened to you, as it is today.”
- The LORD’s word and the sign that Jeremiah tells all Judah in the land of Egypt
moreover Jeremiah says to all the people, including all the women, “Hear the LORD’s word, all Judah who are in the land of Egypt! The LORD of Armies, the God of Israel, says, ‘You and your wives have both spoken with your mouths, and with your hands have fulfilled it, saying, “We will surely perform our vows that we have vowed, to burn incense to the queen of the sky, and to pour out drink offerings to her.” Establish then your vows, and perform your vows.’ Therefore hear the LORD’s word, all Judah who dwell in the land of Egypt: ‘Behold, I have sworn by my great name,’ says the LORD, ‘that my name will no more be named in the mouth of any man of Judah in all the land of Egypt, saying, “As the Lord GOD lives.” Behold, I watch over them for evil, and not for good; and all the men of Judah who are in the land of Egypt will be consumed by the sword and by the famine, until they are all gone. Those who escape the sword will return out of the land of Egypt into the land of Judah few in number. All the remnant of Judah, who have gone into the land of Egypt to live there, will know whose word will stand, mine or theirs. This will be the sign to you,’ says the LORD, ‘that I will punish you in this place, that you may know that my words will surely stand against you for evil.’ The LORD says, ‘Behold, I will give Pharaoh Hophra king of Egypt into the hand of his enemies and into the hand of those who seek his life, just as I gave Zedekiah king of Judah into the hand of Nebuchadnezzar king of Babylon, who was his enemy and sought his life.’” The Korean Revised Version reads 44:25 입으로 말하고 손으로 이루려 하여 (spoken with the mouth, and seeking to fulfill it with the hands), where WEB reads “have both spoken with your mouths, and with your hands have fulfilled it”, and gives 44:30 with Zedekiah first, closing it 나 여호와가 이같이 말하였느니라 하시니라 (the LORD’s own formula, that he has said so), where WEB opens it with “The LORD says”.
- Jeremiah the prophet’s message to Baruch the son of Neriah, who wrote these words in a book
the message that Jeremiah the prophet spoke to Baruch the son of Neriah, “when he wrote these words in a book at the mouth of Jeremiah, in the fourth year of Jehoiakim the son of Josiah, king of Judah”, is this: “The LORD, the God of Israel, says to you, Baruch: ‘You said, “Woe is me now! For the LORD has added sorrow to my pain! I am weary with my groaning, and I find no rest.”’ You shall tell him, the LORD says: ‘Behold, that which I have built, I will break down, and that which I have planted I will pluck up; and this in the whole land. Do you seek great things for yourself? Don’t seek them; for, behold, I will bring evil on all flesh,’ says the LORD, ‘but I will let you escape with your life wherever you go.’” The Korean Revised Version tells the writing as a sentence of its own (유다 왕 요시야의 아들 여호야김 제 사년에 네리야의 아들 바룩이 예레미야의 구전대로 이 모든 말을 책에 기록하니라, in the fourth year of Jehoiakim Baruch wrote all these words in a book as Jeremiah spoke them), then 때에 선지자 예레미야가 그에게 말하여 가로되 (then Jeremiah the prophet said to him), and reads 45:3–4 하셨고 또 내게 이르시기를 너는 그에게 이르라 (he said so, and said also to the one speaking, tell him), where WEB reads “You shall tell him”.
- The heading of the LORD’s word concerning the nations, and the word concerning the army of Pharaoh Necoh king of Egypt
the heading reads, “The LORD’s word which came to Jeremiah the prophet concerning the nations. Of Egypt: concerning the army of Pharaoh Necoh king of Egypt, which was by the river Euphrates in Carchemish, which Nebuchadnezzar king of Babylon struck in the fourth year of Jehoiakim the son of Josiah, king of Judah.” The text says, “Prepare the buckler and shield, and draw near to battle! Harness the horses, and get up, you horsemen, and stand up with your helmets. Polish the spears, put on the coats of mail. Why have I seen it? They are dismayed and are turned backward. Their mighty ones are beaten down, have fled in haste, and don’t look back. Terror is on every side,” says the LORD. “Don’t let the swift flee away, nor the mighty man escape. In the north by the river Euphrates they have stumbled and fallen. Who is this who rises up like the Nile, like rivers whose waters surge? Egypt rises up like the Nile, like rivers whose waters surge. He says, ‘I will rise up. I will cover the earth. I will destroy cities and its inhabitants.’ Go up, you horses! Rage, you chariots! Let the mighty men go out: Cush and Put, who handle the shield; and the Ludim, who handle and bend the bow. For that day is of the Lord, GOD of Armies, a day of vengeance, that he may avenge himself of his adversaries. The sword will devour and be satiated, and will drink its fill of their blood; for the Lord, GOD of Armies, has a sacrifice in the north country by the river Euphrates. Go up into Gilead, and take balm, virgin daughter of Egypt. You use many medicines in vain. There is no healing for you. The nations have heard of your shame, and the earth is full of your cry; for the mighty man has stumbled against the mighty, they both fall together.” The Korean Revised Version opens 46:5 with 여호와께서 가라사대 (the LORD said), where WEB closes it with “says the LORD”; reads 46:6 발이 빠른 자도 도망하지 못하며 용맹이 있는 자도 피하지 못하고 (the swift cannot flee, nor the mighty escape), where WEB reads “Don’t let the swift flee away, nor the mighty man escape”; and names peoples at 46:9 (구스인과 붓인과 … 루딤인, the men of Cush and of Put and the Ludim), where WEB reads “Cush and Put … and the Ludim”.
- The LORD’s word that Nebuchadnezzar king of Babylon would come and strike the land of Egypt
the heading reads, “The word that the LORD spoke to Jeremiah the prophet, how that Nebuchadnezzar king of Babylon should come and strike the land of Egypt”. The text says, “Declare in Egypt, publish in Migdol, and publish in Memphis and in Tahpanhes; say, ‘Stand up, and prepare, for the sword has devoured around you.’ Why are your strong ones swept away? They didn’t stand, because the LORD pushed them. He made many to stumble. Yes, they fell on one another. They said, ‘Arise! Let’s go again to our own people, and to the land of our birth, from the oppressing sword.’ They cried there, ‘Pharaoh king of Egypt is but a noise; he has let the appointed time pass by.’” It goes on, “As I live,” says the King, whose name is the LORD of Armies, “surely like Tabor among the mountains, and like Carmel by the sea, so he will come. You daughter who dwells in Egypt, furnish yourself to go into captivity; for Memphis will become a desolation, and will be burned up, without inhabitant. Egypt is a very beautiful heifer; but destruction out of the north has come. It has come. Also her hired men in the middle of her are like calves of the stall, for they also are turned back. They have fled away together. They didn’t stand, for the day of their calamity has come on them, the time of their visitation. Its sound will go like the serpent, for they will march with an army, and come against her with axes, as wood cutters. They will cut down her forest,” says the LORD, “though it can’t be searched; because they are more than the locusts, and are innumerable. The daughter of Egypt will be disappointed; she will be delivered into the hand of the people of the north.” The LORD of Armies, the God of Israel, says: “Behold, I will punish Amon of No, and Pharaoh, and Egypt, with her gods and her kings, even Pharaoh, and those who trust in him. I will deliver them into the hand of those who seek their lives, and into the hand of Nebuchadnezzar king of Babylon, and into the hand of his servants. Afterwards it will be inhabited, as in the days of old,” says the LORD. WEB leaves the quotation it opens at 46:14 open where it opens another at 46:18. The Korean Revised Version reads 46:17 애굽 왕 바로가 망하였도다 (Pharaoh king of Egypt has perished), where WEB reads “Pharaoh king of Egypt is but a noise”, and names Egypt at 46:22 (애굽의 소리가), where WEB reads “Its sound”.
- The LORD’s word that he will save Jacob from afar
the text says, “But don’t you be afraid, Jacob my servant. Don’t be dismayed, Israel; for, behold, I will save you from afar, and your offspring from the land of their captivity. Jacob will return, and will be quiet and at ease. No one will make him afraid. Don’t be afraid, O Jacob my servant,” says the LORD, “for I am with you; for I will make a full end of all the nations where I have driven you, but I will not make a full end of you, but I will correct you in measure, and will in no way leave you unpunished.” The Korean Revised Version opens 46:28 with 나 여호와가 말하노라 (the LORD’s formula, in his own first person), where WEB reads “says the LORD” after “Don’t be afraid, O Jacob my servant”.
- The LORD’s word to Jeremiah the prophet of the day that comes to destroy the Philistines
the heading reads, “The LORD’s word that came to Jeremiah the prophet concerning the Philistines, before Pharaoh struck Gaza.” The LORD says: “Behold, waters rise up out of the north, and will become an overflowing stream, and will overflow the land and all that is therein, the city and those who dwell therein. The men will cry, and all the inhabitants of the land will wail. At the noise of the stamping of the hoofs of his strong ones, at the rushing of his chariots, at the rumbling of his wheels, the fathers don’t look back for their children because their hands are so feeble, because of the day that comes to destroy all the Philistines, to cut off from Tyre and Sidon every helper who remains; for the LORD will destroy the Philistines, the remnant of the isle of Caphtor. Baldness has come on Gaza; Ashkelon is brought to nothing. You remnant of their valley, how long will you cut yourself? ‘You sword of the LORD, how long will it be before you are quiet? Put yourself back into your scabbard; rest, and be still.’ How can you be quiet, since the LORD has given you a command? Against Ashkelon, and against the seashore, there he has appointed it.” WEB sets 47:6 as a quotation inside the LORD’s words and closes them at the end of 47:7; the Korean Revised Version marks no end to the words it opens at 47:2. At 47:5 the Korean Revised Version reads 아스글론과 그들에게 남아 있는 평지가 멸망되었나니 (Ashkelon and the plain that remains to them have perished), where WEB reads “Ashkelon is brought to nothing. You remnant of their valley, how long will you cut yourself?”
- The word concerning Moab that opens, “Woe to Nebo!”
the heading reads, “Of Moab.” The LORD of Armies, the God of Israel, says: “Woe to Nebo! For it is laid waste. Kiriathaim is disappointed. It is taken. Misgab is put to shame and broken down. The praise of Moab is no more. In Heshbon they have devised evil against her: ‘Come! Let’s cut her off from being a nation.’ You also, Madmen, will be brought to silence. The sword will pursue you. The sound of a cry from Horonaim, desolation and great destruction! Moab is destroyed. Her little ones have caused a cry to be heard. For they will go up by the ascent of Luhith with continual weeping. For at the descent of Horonaim they have heard the distress of the cry of destruction.”
- The call to flee and save life, and the word that Chemosh will go into captivity
the text says, “Flee! Save your lives! Be like the juniper bush in the wilderness. For, because you have trusted in your works and in your treasures, you also will be taken. Chemosh will go out into captivity, his priests and his princes together. The destroyer will come on every city, and no city will escape; the valley also will perish, and the plain will be destroyed, as the LORD has spoken. Give wings to Moab, that she may fly and get herself away: and her cities will become a desolation, without anyone to dwell in them. Cursed is he who does the work of the LORD negligently; and cursed is he who keeps back his sword from blood.” These five verses carry no word naming who speaks; WEB gives them inside the quotation it opens at 48:1 and closes in 48:12.
- The LORD’s word concerning Moab, that he will send those who pour off
“Moab has been at ease from his youth, and he has settled on his dregs, and has not been emptied from vessel to vessel, neither has he gone into captivity; therefore his taste remains in him, and his scent is not changed. Therefore behold, the days come,” says the LORD, “that I will send to him those who pour off, and they will pour him off; and they will empty his vessels, and break their containers in pieces. Moab will be ashamed of Chemosh, as the house of Israel was ashamed of Bethel, their confidence. How do you say, ‘We are mighty men, and valiant men for the war’? Moab is laid waste, and they have gone up into his cities, and his chosen young men have gone down to the slaughter,” says the King, whose name is the LORD of Armies. “The calamity of Moab is near to come, and his affliction hurries fast. All you who are around him, bemoan him; and all you who know his name, say, ‘How the strong staff is broken, the beautiful rod!’” The Korean Revised Version gives 48:11 before the words that open 48:12, 그러므로 나 여호와가 말하노라, where the LORD speaks in the first person, and opens 48:15 with 만군의 여호와라 일컫는 왕이 이같이 말하노라; WEB gives 48:11 inside the quotation that “says the LORD” in 48:12 breaks, and closes 48:15 with “says the King, whose name is the LORD of Armies”. At 48:15 the Korean Revised Version reads 그 성읍들은 연기가 되어 올라가고 (its cities go up in smoke), where WEB reads “they have gone up into his cities”.
- The words to the daughter who dwells in Dibon and to the inhabitant of Aroer, and that judgment has come on the plain country
the text says, “You daughter who dwells in Dibon, come down from your glory, and sit in thirst; for the destroyer of Moab has come up against you. He has destroyed your strongholds. Inhabitant of Aroer, stand by the way and watch. Ask him who flees, and her who escapes; say, ‘What has been done?’ Moab is disappointed; for it is broken down. Wail and cry! Tell it by the Arnon, that Moab is laid waste. Judgment has come on the plain country— on Holon, on Jahzah, on Mephaath, on Dibon, on Nebo, on Beth Diblathaim, on Kiriathaim, on Beth Gamul, on Beth Meon, on Kerioth, on Bozrah, and on all the cities of the land of Moab, far or near.” These seven verses carry no word naming who speaks; WEB gives them inside the quotation it opens at 48:16 and closes in 48:25.
- The LORD’s word that the horn of Moab is cut off, and the words about the pride of Moab
“The horn of Moab is cut off, and his arm is broken,” says the LORD. “Make him drunk, for he magnified himself against the LORD. Moab will wallow in his vomit, and he also will be in derision. For wasn’t Israel a derision to you? Was he found among thieves? For as often as you speak of him, you shake your head. You inhabitants of Moab, leave the cities, and dwell in the rock. Be like the dove that makes her nest over the mouth of the abyss. We have heard of the pride of Moab. He is very proud in his loftiness, his pride, his arrogance, and the arrogance of his heart. I know his wrath,” says the LORD, “that it is nothing; his boastings have done nothing.” The Korean Revised Version closes the LORD’s word at the end of 48:25 (여호와의 말이니라), gives 48:26–29 with no word naming who speaks, and opens 48:30 with 나 여호와가 말하노라; WEB runs one quotation from 48:26 to “says the LORD” in 48:30. At 48:26 the Korean Revised Version reads 모압으로 취하게 할찌어다 이는 그가 나 여호와를 거스려 자만함이라 그가 그 토한 것에서 굴므로, naming Moab first and the LORD in the first person, where WEB reads “Make him drunk, for he magnified himself against the LORD. Moab will wallow in his vomit”.
- The words of wailing for Moab, and the LORD’s word that he will cause to cease him who offers in the high place
“Therefore I will wail for Moab. Yes, I will cry out for all Moab. They will mourn for the men of Kir Heres. With more than the weeping of Jazer I will weep for you, vine of Sibmah. Your branches passed over the sea. They reached even to the sea of Jazer. The destroyer has fallen on your summer fruits and on your vintage. Gladness and joy is taken away from the fruitful field and from the land of Moab. I have caused wine to cease from the wine presses. No one will tread with shouting. The shouting will be no shouting. From the cry of Heshbon even to Elealeh, even to Jahaz they have uttered their voice, from Zoar even to Horonaim, to Eglath Shelishiyah; for the waters of Nimrim will also become desolate. Moreover I will cause to cease in Moab,” says the LORD, “him who offers in the high place, and him who burns incense to his gods. Therefore my heart sounds for Moab like flutes, and my heart sounds like flutes for the men of Kir Heres. Therefore the abundance that he has gotten has perished.” The Korean Revised Version gives 48:31–34 with no word naming who speaks and opens 48:35 with 나 여호와가 말하노라; WEB keeps the six verses in one quotation, with “says the LORD” in 48:35. At 48:32 the Korean Revised Version names the vine of Sibmah first and the weeping of Jazer last (십마의 포도나무여 … 내가 너를 위하여 곡하기를 야셀의 곡함보다 더하리로다), and at 48:33 it puts the ceasing of the wine in the future (내가 포도주 틀에 포도주가 없게 하리니), where WEB reads “I have caused wine to cease from the wine presses”.
- The LORD’s word that he has broken Moab like a vessel in which no one delights
“For every head is bald, and every beard clipped. There are cuttings on all the hands, and sackcloth on the waist. On all the housetops of Moab, and in its streets, there is lamentation everywhere; for I have broken Moab like a vessel in which no one delights,” says the LORD. “How it is broken down! How they wail! How Moab has turned the back with shame! So will Moab become a derision and a terror to all who are around him.” 48:39 carries no word naming who speaks.
- The LORD’s word of one who will fly as an eagle against Moab, and the end of the judgment of Moab
For the LORD says: “Behold, he will fly as an eagle, and will spread out his wings against Moab. Kerioth is taken, and the strongholds are seized. The heart of the mighty men of Moab at that day will be as the heart of a woman in her pangs. Moab will be destroyed from being a people, because he has magnified himself against the LORD. Terror, the pit, and the snare are on you, inhabitant of Moab,” says the LORD. “He who flees from the terror will fall into the pit; and he who gets up out of the pit will be taken in the snare, for I will bring on him, even on Moab, the year of their visitation,” says the LORD. “Those who fled stand without strength under the shadow of Heshbon; for a fire has gone out of Heshbon, and a flame from the middle of Sihon, and has devoured the corner of Moab, and the crown of the head of the tumultuous ones. Woe to you, O Moab! The people of Chemosh are undone; for your sons are taken away captive, and your daughters into captivity. Yet I will reverse the captivity of Moab in the latter days,” says the LORD. The text closes, “Thus far is the judgment of Moab.” At 48:41 the Korean Revised Version reads 성읍들이 취함을 당하며 (the cities are taken), where WEB reads “Kerioth is taken”; the Korean Revised Version opens 48:40 with 나 여호와가 이같이 말하노라, closes 48:44 and 48:47 with 여호와의 말이니라, and ends the word with 하시니라.
- The LORD’s word concerning the children of Ammon that opens, “Has Israel no sons?”
the heading reads, “Of the children of Ammon.” The LORD says: “Has Israel no sons? Has he no heir? Why then does Malcam possess Gad, and his people dwell in its cities? Therefore behold, the days come,” says the LORD, “that I will cause an alarm of war to be heard against Rabbah of the children of Ammon, and it will become a desolate heap, and her daughters will be burned with fire; then Israel will possess those who possessed him,” says the LORD. “Wail, Heshbon, for Ai is laid waste! Cry, you daughters of Rabbah! Clothe yourself in sackcloth. Lament, and run back and forth among the fences; for Malcam will go into captivity, his priests and his princes together. Why do you boast in the valleys, your flowing valley, backsliding daughter? You trusted in her treasures, saying, ‘Who will come to me?’ Behold, I will bring a terror on you,” says the Lord, GOD of Armies, “from all who are around you. All of you will be driven completely out, and there will be no one to gather together the fugitives. But afterward I will reverse the captivity of the children of Ammon,” says the LORD. The Korean Revised Version closes the LORD’s word at the end of 49:2 (여호와의 말이니라), gives 49:3–4 with no word naming who speaks, opens 49:5 with 주 만군의 여호와가 말하노라, and ends the word with 하시니라. At 49:2 it reads 그 촌락들은 불에 탈 것이며 (its villages will be burned with fire), where WEB reads “her daughters will be burned with fire”.
- The LORD’s word concerning Edom that opens, “Is wisdom no more in Teman?”
the heading reads, “Of Edom,” and the LORD of Armies says: “Is wisdom no more in Teman? Has counsel perished from the prudent? Has their wisdom vanished? Flee! Turn back! Dwell in the depths, inhabitants of Dedan; for I will bring the calamity of Esau on him when I visit him. If grape gatherers came to you, would they not leave some gleaning grapes? If thieves came by night, wouldn’t they steal until they had enough? But I have made Esau bare, I have uncovered his secret places, and he will not be able to hide himself. His offspring is destroyed, with his brothers and his neighbors; and he is no more. Leave your fatherless children. I will preserve them alive. Let your widows trust in me.” For the LORD says: “Behold, they to whom it didn’t pertain to drink of the cup will certainly drink; and are you he who will altogether go unpunished? You won’t go unpunished, but you will surely drink. For I have sworn by myself,” says the LORD, “that Bozrah will become an astonishment, a reproach, a waste, and a curse. All its cities will be perpetual wastes.” At 49:9 the Korean Revised Version makes two statements (포도를 거두는 자들이 네게 이르면 약간의 열매도 남기지 아니하겠고 밤에 도적이 오면 그 욕심이 차기까지 멸하느니라), where WEB asks, “If grape gatherers came to you, would they not leave some gleaning grapes? If thieves came by night, wouldn’t they steal until they had enough?”
- The news from the LORD, and the LORD’s word concerning Edom
the text says, “I have heard news from the LORD, and an ambassador is sent among the nations, saying, ‘Gather yourselves together! Come against her! Rise up to the battle!’” “For, behold, I have made you small among the nations, and despised among men. As for your terror, the pride of your heart has deceived you, O you who dwell in the clefts of the rock, who hold the height of the hill, though you should make your nest as high as the eagle, I will bring you down from there,” says the LORD. “Edom will become an astonishment. Everyone who passes by it will be astonished, and will hiss at all its plagues. As in the overthrow of Sodom and Gomorrah and its neighbor cities,” says the LORD, “no man will dwell there, neither will any son of man live therein. Behold, he will come up like a lion from the pride of the Jordan against the strong habitation; for I will suddenly make them run away from it, and whoever is chosen, I will appoint him over it. For who is like me? Who will appoint me a time? Who is the shepherd who will stand before me?” The text goes on, “Therefore hear the counsel of the LORD, that he has taken against Edom, and his purposes that he has purposed against the inhabitants of Teman: Surely they will drag them away, the little ones of the flock. Surely he will make their habitation desolate over them. The earth trembles at the noise of their fall; there is a cry, the noise which is heard in the Red Sea. Behold, he will come up and fly as the eagle, and spread out his wings against Bozrah. The heart of the mighty men of Edom at that day will be as the heart of a woman in her pangs.” The speaker (“I”) of 49:14 is not named; there the Korean Revised Version gives the sending in honorific form (사자를 열방 중에 보내어 이르시되 … 하시도다), where WEB reads “an ambassador is sent”. The Korean Revised Version opens 49:15 with 여호와께서 가라사대, where WEB has no lead-in and gives “says the LORD” at the end of 49:16. At 49:19 the Korean Revised Version reads 나로 더불어 다툴 자 누구며, where WEB reads “Who will appoint me a time?”; at 49:20 the Korean Revised Version gives the LORD’s first person (그런즉 에돔에 대한 나 여호와의 도모와 데만 거민에 대하여 경영한 나 여호와의 뜻을 들으라), where WEB reads “Therefore hear the counsel of the LORD, that he has taken against Edom”, outside its quotation marks; and at 49:22 the Korean Revised Version names the enemy (보라 원수가 독수리 같이 날아와서), where WEB reads “Behold, he will come up and fly as the eagle”.
- The word concerning Damascus, that Hamath and Arpad are confounded
the heading reads, “Of Damascus:” and the text goes on, “Hamath and Arpad are confounded, for they have heard evil news. They have melted away. There is sorrow on the sea. It can’t be quiet. Damascus has grown feeble, she turns herself to flee, and trembling has seized her. Anguish and sorrows have taken hold of her, as of a woman in travail. How is the city of praise not forsaken, the city of my joy? Therefore her young men will fall in her streets, and all the men of war will be brought to silence in that day,” says the LORD of Armies. “I will kindle a fire in the wall of Damascus, and it will devour the palaces of Ben Hadad.” The Korean Revised Version gives 49:23–25 with no word naming who speaks and opens 49:26 with 나 만군의 여호와가 말하노라; at 49:23 it puts the shame of Hamath and Arpad in the future (하맛과 아르밧이 수치를 당하리니), where WEB reads “Hamath and Arpad are confounded”.
- The LORD’s word to go up to Kedar and destroy the children of the east
the heading reads, “Of Kedar, and of the kingdoms of Hazor, which Nebuchadnezzar king of Babylon struck,” and the LORD says: “Arise, go up to Kedar, and destroy the children of the east. They will take their tents and their flocks. they will carry away for themselves their curtains, all their vessels, and their camels; and they will cry to them, ‘Terror on every side!’ Flee! Wander far off! Dwell in the depths, you inhabitants of Hazor,” says the LORD; “for Nebuchadnezzar king of Babylon has taken counsel against you, and has conceived a purpose against you. Arise! Go up to a nation that is at ease, that dwells without care,” says the LORD; “that has neither gates nor bars, that dwells alone. Their camels will be a booty, and the multitude of their livestock a plunder. I will scatter to all winds those who have the corners of their beards cut off; and I will bring their calamity from every side of them,” says the LORD. The text goes on, “Hazor will be a dwelling place of jackals, a desolation forever. No man will dwell there, neither will any son of man live therein.” WEB sets a closing quotation mark at the end of 49:33, and none opens after “says the LORD” in 49:32; the Korean Revised Version closes the LORD’s word at the end of 49:32 (여호와의 말이니라) and gives 49:33 with no word naming who speaks. At 49:29 the Korean Revised Version gives commands (너희는 그 장막과 양떼를 취하며 … 할찌니라), where WEB reads “They will take their tents and their flocks”; at 49:32 the Korean Revised Version reads 그 머리털을 모지게 깎는 자들, where WEB reads “those who have the corners of their beards cut off”.
- The LORD’s word that he will break the bow of Elam
the heading reads, “The LORD’s word that came to Jeremiah the prophet concerning Elam, in the beginning of the reign of Zedekiah king of Judah, saying,” and the word goes on, “The LORD of Armies says: ‘Behold, I will break the bow of Elam, the chief of their might. I will bring on Elam the four winds from the four quarters of the sky, and will scatter them toward all those winds. There will be no nation where the outcasts of Elam will not come. I will cause Elam to be dismayed before their enemies, and before those who seek their life. I will bring evil on them, even my fierce anger,’ says the LORD; ‘and I will send the sword after them, until I have consumed them. I will set my throne in Elam, and will destroy from there king and princes,’ says the LORD. ‘But it will happen in the latter days that I will reverse the captivity of Elam,’ says the LORD.”
- The opening of the word the LORD spoke by Jeremiah the prophet concerning Babylon and the land of the Chaldeans
the heading reads, “The word that the LORD spoke concerning Babylon, concerning the land of the Chaldeans, by Jeremiah the prophet.” The text goes on, “Declare among the nations and publish, and set up a standard; publish, and don’t conceal; say, ‘Babylon has been taken, Bel is disappointed, Merodach is dismayed! Her images are disappointed. Her idols are dismayed.’ For a nation comes up out of the north against her, which will make her land desolate, and no one will dwell in it. They have fled. They are gone, both man and animal. In those days, and in that time,” says the LORD, “the children of Israel will come, they and the children of Judah together; they will go on their way weeping, and will seek the LORD their God. They will inquire concerning Zion with their faces turned toward it, saying, ‘Come, and join yourselves to the LORD in an everlasting covenant that will not be forgotten.’ My people have been lost sheep. Their shepherds have caused them to go astray. They have turned them away on the mountains. They have gone from mountain to hill. They have forgotten their resting place. All who found them have devoured them. Their adversaries said, ‘We are not guilty, because they have sinned against the LORD, the habitation of righteousness, even the LORD, the hope of their fathers.’ Flee out of the middle of Babylon! Go out of the land of the Chaldeans, and be as the male goats before the flocks. For, behold, I will stir up and cause to come up against Babylon a company of great nations from the north country; and they will set themselves in array against her. She will be taken from there. Their arrows will be as of an expert mighty man. None of them will return in vain. Chaldea will be a prey. All who prey on her will be satisfied,” says the LORD. The Korean Revised Version gives 50:2–3 with no word naming who speaks and opens 50:4 with 나 여호와가 말하노라; WEB keeps 50:2–3 inside the quotation in which “says the LORD” stands at 50:4.
- The LORD’s word that he will bring Israel again to his pasture
the text says, “Because you are glad, because you rejoice, O you who plunder my heritage, because you are wanton as a heifer that treads out the grain, and neigh as strong horses, your mother will be utterly disappointed. She who bore you will be confounded. Behold, she will be the least of the nations, a wilderness, a dry land, and a desert. Because of the LORD’s wrath she won’t be inhabited, but she will be wholly desolate. Everyone who goes by Babylon will be astonished, and hiss at all her plagues. Set yourselves in array against Babylon all around, all you who bend the bow; shoot at her. Spare no arrows, for she has sinned against the LORD. Shout against her all around. She has submitted herself. Her bulwarks have fallen. Her walls have been thrown down, for it is the vengeance of the LORD. Take vengeance on her. As she has done, do to her. Cut off the sower from Babylon, and him who handles the sickle in the time of harvest. For fear of the oppressing sword, they will each return to their own people, and they will each flee to their own land. Israel is a hunted sheep. The lions have driven him away. First, the king of Assyria devoured him, and now at last Nebuchadnezzar king of Babylon has broken his bones.” Therefore the LORD of Armies, the God of Israel, says: “Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. I will bring Israel again to his pasture, and he will feed on Carmel and Bashan. His soul will be satisfied on the hills of Ephraim and in Gilead. In those days, and in that time,” says the LORD, “the iniquity of Israel will be sought for, and there will be none, also the sins of Judah, and they won’t be found; for I will pardon them whom I leave as a remnant.” 50:11–17 carry no word naming who speaks. At 50:19 the Korean Revised Version reads 에브라임과 길르앗산에서, where WEB reads “on the hills of Ephraim and in Gilead”.
- The LORD’s word to go up against the land of Merathaim and the inhabitants of Pekod
“Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod. Kill and utterly destroy after them,” says the LORD, “and do according to all that I have commanded you. A sound of battle is in the land, and of great destruction. How the hammer of the whole earth is cut apart and broken! How Babylon has become a desolation among the nations! I have laid a snare for you, and you are also taken, Babylon, and you weren’t aware. You are found, and also caught, because you have fought against the LORD. The LORD has opened his armory, and has brought out the weapons of his indignation; for the Lord, GOD of Armies, has a work to do in the land of the Chaldeans. Come against her from the farthest border. Open her storehouses. Cast her up as heaps. Destroy her utterly. Let nothing of her be left. Kill all her bulls. Let them go down to the slaughter. Woe to them! For their day has come, the time of their visitation. Listen to those who flee and escape out of the land of Babylon, to declare in Zion the vengeance of the LORD our God, the vengeance of his temple. Call together the archers against Babylon, all those who bend the bow. Encamp against her all around. Let none of it escape. Pay her back according to her work. According to all that she has done, do to her; for she has been proud against the LORD, against the Holy One of Israel. Therefore her young men will fall in her streets. All her men of war will be brought to silence in that day,” says the LORD. “Behold, I am against you, you proud one,” says the Lord, GOD of Armies; “for your day has come, the time that I will visit you. The proud one will stumble and fall, and no one will raise him up. I will kindle a fire in his cities, and it will devour all who are around him.” At 50:24 and 50:25 the Korean Revised Version gives the LORD’s first person (네가 나 여호와와 다투었으므로; 나 여호와가 그 병고를 열고 분노의 병기를 냄은 주 만군의 여호와 내가 갈대아인의 땅에 행할 일이 있음이라), where WEB reads “because you have fought against the LORD” and “The LORD has opened his armory, and has brought out the weapons of his indignation; for the Lord, GOD of Armies, has a work to do in the land of the Chaldeans.”
- The LORD’s word of the strong Redeemer of the children of Israel and of Judah, and of the sword on the Chaldeans and the inhabitants of Babylon
The LORD of Armies says: “The children of Israel and the children of Judah are oppressed together. All who took them captive hold them fast. They refuse to let them go. Their Redeemer is strong. The LORD of Armies is his name. He will thoroughly plead their cause, that he may give rest to the earth, and disquiet the inhabitants of Babylon. A sword is on the Chaldeans,” says the LORD, “and on the inhabitants of Babylon, on her princes, and on her wise men. A sword is on the boasters, and they will become fools. A sword is on her mighty men, and they will be dismayed. A sword is on their horses, on their chariots, and on all the mixed people who are in the middle of her; and they will become as women. A sword is on her treasures, and they will be robbed. A drought is on her waters, and they will be dried up; for it is a land of engraved images, and they are mad over idols. Therefore the wild animals of the desert with the wolves will dwell there. The ostriches will dwell therein. It will be inhabited no more forever, neither will it be lived in from generation to generation. As when God overthrew Sodom and Gomorrah and its neighbor cities,” says the LORD, “so no man will dwell there, neither will any son of man live therein. Behold, a people comes from the north. A great nation and many kings will be stirred up from the uttermost parts of the earth. They take up bow and spear. They are cruel, and have no mercy. Their voice roars like the sea. They ride on horses, everyone set in array, as a man to the battle, against you, daughter of Babylon. The king of Babylon has heard the news of them, and his hands become feeble. Anguish has taken hold of him, pains as of a woman in labor. Behold, the enemy will come up like a lion from the thickets of the Jordan against the strong habitation; for I will suddenly make them run away from it. Whoever is chosen, I will appoint him over it, for who is like me? Who will appoint me a time? Who is the shepherd who can stand before me?” The text goes on, “Therefore hear the counsel of the LORD that he has taken against Babylon; and his purposes that he has purposed against the land of the Chaldeans: Surely they will drag them away, even the little ones of the flock. Surely he will make their habitation desolate over them. The earth trembles at the noise of the taking of Babylon. The cry is heard among the nations.” The Korean Revised Version gives 50:45 in the LORD’s first person (그런즉 바벨론에 대한 나 여호와의 도모와 갈대아인의 땅에 대하여 경영한 나 여호와의 뜻을 들으라) and keeps 50:45–46 inside the word it ends with 하시도다; at 50:40 it reads 나 하나님이 소돔과 고모라와 그 이웃 성읍들을 무너지게 한것 같이, God speaking in the first person, where WEB reads “As when God overthrew Sodom and Gomorrah and its neighbor cities”; at 50:44 the Korean Revised Version reads 그가 와서, where WEB reads “the enemy will come up”, and 나로 더불어 다툴 자 누구며, where WEB reads “Who will appoint me a time?”
- The LORD’s word that he will raise up a destroying wind against Babylon, and the call to flee out of the middle of Babylon
The LORD says: “Behold, I will raise up against Babylon, and against those who dwell in Lebkamai, a destroying wind. I will send to Babylon strangers, who will winnow her. They will empty her land; for in the day of trouble they will be against her all around. Against him who bends, let the archer bend his bow, also against him who lifts himself up in his coat of mail. Don’t spare her young men! Utterly destroy all her army! They will fall down slain in the land of the Chaldeans, and thrust through in her streets. For Israel is not forsaken, nor Judah, by his God, by the LORD of Armies; though their land is full of guilt against the Holy One of Israel. Flee out of the middle of Babylon! Everyone save his own life! Don’t be cut off in her iniquity, for it is the time of the LORD’s vengeance. He will give to her a recompense. Babylon has been a golden cup in the LORD’s hand, who made all the earth drunk. The nations have drunk of her wine; therefore the nations have gone mad. Babylon has suddenly fallen and been destroyed! Wail for her! Take balm for her pain. Perhaps she may be healed. We would have healed Babylon, but she is not healed. Forsake her, and let’s each go into his own country; for her judgment reaches to heaven, and is lifted up even to the skies. ‘The LORD has produced our righteousness. Come, and let’s declare in Zion the work of the LORD our God.’ Make the arrows sharp! Hold the shields firmly! The LORD has stirred up the spirit of the kings of the Medes, because his purpose is against Babylon, to destroy it; for it is the vengeance of the LORD, the vengeance of his temple. Set up a standard against the walls of Babylon! Make the watch strong! Set the watchmen, and prepare the ambushes; for the LORD has both purposed and done that which he spoke concerning the inhabitants of Babylon. You who dwell on many waters, abundant in treasures, your end has come, the measure of your covetousness. The LORD of Armies has sworn by himself, saying, ‘Surely I will fill you with men, as with locusts, and they will lift up a shout against you.’” WEB does not close at 51:14 the quotation it opens at 51:1: it closes it only at 51:24, and opens its marks again at the new paragraphs of 51:6, 51:9 and 51:11, which this summary leaves out. The Korean Revised Version closes the LORD’s words at the end of 51:4 (하시도다), gives 51:5–13 with no word naming who speaks, and gives 51:14 as the oath of the LORD of Armies, closed with 하시도다. At 51:1 it has no name where WEB reads “those who dwell in Lebkamai” (나를 대적하는 자 중에 처하는 자, those who dwell among those who rise up against me), and it reads 멸망시키는 자의 마음 (the spirit of a destroyer), where WEB reads “a destroying wind”.
- The words about the LORD of Armies who made the earth, and about the molten images that are falsehood
the text says, “He has made the earth by his power. He has established the world by his wisdom. By his understanding he has stretched out the heavens. When he utters his voice, there is a roar of waters in the heavens, and he causes the vapors to ascend from the ends of the earth. He makes lightning for the rain, and brings the wind out of his treasuries. Every man has become stupid and without knowledge. Every goldsmith is disappointed by his image, for his molten images are falsehood, and there is no breath in them. They are vanity, a work of delusion. In the time of their visitation, they will perish. The portion of Jacob is not like these, for he formed all things, including the tribe of his inheritance. The LORD of Armies is his name.” In WEB these verses stand inside the quotation opened at 51:1, which closes only at 51:24; WEB opens its marks again at 51:15 and 51:17. The Korean Revised Version gives them with no word naming who speaks; it names the LORD at 51:15 (여호와께서 그 권능으로 땅을 지으셨고, the LORD made the earth by his power), where WEB reads “He has made the earth by his power”, and reads 51:19 이스라엘은 그 산업의 지파라 (Israel is the tribe of his inheritance), where WEB reads “including the tribe of his inheritance”.
- The LORD’s word, “You are my battle ax,” and his word that the destroying mountain will be made a burned mountain
“You are my battle ax and weapons of war. With you I will break the nations into pieces. With you I will destroy kingdoms. With you I will break in pieces the horse and his rider. With you I will break in pieces the chariot and him who rides therein. With you I will break in pieces man and woman. With you I will break in pieces the old man and the youth. With you I will break in pieces the young man and the virgin. With you I will break in pieces the shepherd and his flock. With you I will break in pieces the farmer and his yoke. With you I will break in pieces governors and deputies. I will give to Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zion in your sight,” says the LORD. “Behold, I am against you, destroying mountain,” says the LORD, “which destroys all the earth. I will stretch out my hand on you, roll you down from the rocks, and will make you a burned mountain. They won’t take a cornerstone from you, nor a stone for foundations; but you will be desolate forever,” says the LORD. In WEB, 51:20–24 close the quotation opened at 51:1, and WEB opens its marks again at 51:20 and 51:24. The Korean Revised Version opens 51:20 with 여호와께서 가라사대 (the LORD said) and 51:25 with 나 여호와가 말하노라 (I, the LORD, say), and gives the chariot and him who rides it at 51:21 (병거와 그 탄 자), where WEB gives them at 51:22.
- The call to set up a standard and call together the kingdoms of Ararat, Minni and Ashkenaz against Babylon, and the word about the daughter of Babylon
the text says, “Set up a standard in the land! Blow the trumpet among the nations! Prepare the nations against her! Call together against her the kingdoms of Ararat, Minni, and Ashkenaz! Appoint a marshal against her! Cause the horses to come up as the swarming locusts! Prepare against her the nations, the kings of the Medes, its governors, and all its deputies, and all the land of their dominion! The land trembles and is in pain; for the purposes of the LORD against Babylon stand, to make the land of Babylon a desolation, without inhabitant. The mighty men of Babylon have stopped fighting, they remain in their strongholds. Their might has failed. They have become as women. Her dwelling places are set on fire. Her bars are broken. One runner will run to meet another, and one messenger to meet another, to show the king of Babylon that his city is taken on every quarter. So the passages are seized. They have burned the reeds with fire. The men of war are frightened.” The LORD of Armies, the God of Israel, says: “The daughter of Babylon is like a threshing floor at the time when it is trodden. Yet a little while, and the time of harvest comes for her.” The Korean Revised Version gives 51:27–32 with no word naming who speaks, and at 51:29 names the LORD in the first person (이는 나 여호와가 바벨론을 쳐서 그 땅으로 황무하여 거민이 없게 할 경영이 섰음이라, for the purpose of me, the LORD, to strike Babylon and make its land a desolation without inhabitant stands), where WEB reads “the purposes of the LORD against Babylon stand”; it gives 51:31–32 as what the runners will tell the king of Babylon (고하기를 … 두려워하더이다 하리라), where WEB reads “to show the king of Babylon that his city is taken on every quarter. So the passages are seized.”
- What the inhabitant of Zion and Jerusalem will say, and the LORD’s word, “I will plead your cause”
“Nebuchadnezzar the king of Babylon has devoured me. He has crushed me. He has made me an empty vessel. He has, like a monster, swallowed me up. He has filled his mouth with my delicacies. He has cast me out. May the violence done to me and to my flesh be on Babylon!” the inhabitant of Zion will say; and, “May my blood be on the inhabitants of Chaldea!” will Jerusalem say. Therefore the LORD says: “Behold, I will plead your cause, and take vengeance for you. I will dry up her sea, and make her fountain dry. Babylon will become heaps, a dwelling place for jackals, an astonishment, and a hissing, without inhabitant. They will roar together like young lions. They will growl as lions’ cubs. When they are inflamed, I will make their feast, and I will make them drunk, that they may rejoice, and sleep a perpetual sleep, and not wake up,” says the LORD. The text goes on, “I will bring them down like lambs to the slaughter, like rams with male goats. How Sheshach is taken! How the praise of the whole earth is seized! How Babylon has become a desolation among the nations! The sea has come up on Babylon. She is covered with the multitude of its waves. Her cities have become a desolation, a dry land, and a desert, a land in which no man dwells. No son of man passes by it. I will execute judgment on Bel in Babylon, and I will bring out of his mouth that which he has swallowed up. The nations will not flow any more to him. Yes, the wall of Babylon will fall.” WEB does not close at 51:44 the quotation it opens at 51:40: it opens its marks again at 51:41 and closes the quotation only at 51:48. The Korean Revised Version gives 51:40–44 with no word naming who speaks; at 51:34 it reads 용 같이 (like a dragon), where WEB reads “like a monster”, and 나의 좋은 음식으로 그 배를 채우고 (filled his belly with my good food), where WEB reads “He has filled his mouth with my delicacies”.
- The word, “My people, go away from the middle of her,” and the LORD’s word that he will execute judgment on the engraved images of Babylon
“My people, go away from the middle of her, and each of you save yourselves from the LORD’s fierce anger. Don’t let your heart faint. Don’t fear for the news that will be heard in the land. For news will come one year, and after that in another year news will come, and violence in the land, ruler against ruler. Therefore behold, the days come that I will execute judgment on the engraved images of Babylon; and her whole land will be confounded. All her slain will fall in the middle of her. Then the heavens and the earth, and all that is therein, will sing for joy over Babylon; for the destroyers will come to her from the north,” says the LORD. “As Babylon has caused the slain of Israel to fall, so the slain of all the land will fall at Babylon. You who have escaped the sword, go! Don’t stand still! Remember the LORD from afar, and let Jerusalem come into your mind.” “We are confounded because we have heard reproach. Confusion has covered our faces, for strangers have come into the sanctuaries of the LORD’s house.” “Therefore behold, the days come,” says the LORD, “that I will execute judgment on her engraved images; and through all her land the wounded will groan. Though Babylon should mount up to the sky, and though she should fortify the height of her strength, yet destroyers will come to her from me,” says the LORD. In WEB, 51:45–48 go on the quotation it opens at 51:40, and WEB opens its marks again at 51:45. The Korean Revised Version names the LORD at 51:45 in the first person (나 여호와의 진노에서, from the wrath of me, the LORD), where WEB reads “from the LORD’s fierce anger”; it closes the LORD’s words at the end of 51:49 (하시도다) and gives 51:50–51 with no word naming who speaks, where WEB closes the quotation it opens at 51:49 at the end of 51:50; it puts first at 51:51 that strangers have come into the sanctuary of the LORD’s house (이방인이 여호와의 집 성소에 들어가므로), and opens 51:52 with 그러므로 여호와께서 가라사대 (therefore the LORD said).
- The words, “The sound of a cry comes from Babylon,” and the word of the LORD of Armies that the wide walls of Babylon will be utterly overthrown
“The sound of a cry comes from Babylon, and of great destruction from the land of the Chaldeans! For the LORD lays Babylon waste, and destroys out of her the great voice! Their waves roar like many waters. The noise of their voice is uttered. For the destroyer has come on her, even on Babylon. Her mighty men are taken. Their bows are broken in pieces, for the LORD is a God of retribution. He will surely repay. I will make her princes, her wise men, her governors, her deputies, and her mighty men drunk. They will sleep a perpetual sleep, and not wake up,” says the King, whose name is the LORD of Armies. The LORD of Armies says: “The wide walls of Babylon will be utterly overthrown. Her high gates will be burned with fire. The peoples will labor for vanity, and the nations for the fire; and they will be weary.” The Korean Revised Version gives 51:54–56 with no word naming who speaks and opens 51:57 with 만군의 여호와라 일컫는 왕이 이같이 말씀하시되 (the King who is called the LORD of Armies said thus), where WEB keeps 51:54–57 in one quotation and closes it with “says the King, whose name is the LORD of Armies”; at 51:55 it reads 그 대적이 많은 물의 요동함 같이 요란한 소리를 발하니 (their enemy makes a loud noise like the tossing of many waters), where WEB reads “Their waves roar like many waters”.
- Jeremiah the prophet writes in a book the evil that should come on Babylon, and commands Seraiah to read it and cast it into the Euphrates
the text says, “The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Mahseiah, when he went with Zedekiah the king of Judah to Babylon in the fourth year of his reign. Now Seraiah was chief quartermaster. Jeremiah wrote in a book all the evil that should come on Babylon, even all these words that are written concerning Babylon.” Jeremiah says to Seraiah, “When you come to Babylon, then see that you read all these words, and say, ‘LORD, you have spoken concerning this place, to cut it off, that no one will dwell in it, neither man nor animal, but that it will be desolate forever.’ It will be, when you have finished reading this book, that you shall bind a stone to it, and cast it into the middle of the Euphrates. Then you shall say, ‘Thus will Babylon sink, and will not rise again because of the evil that I will bring on her; and they will be weary.’” The text does not say that Seraiah read the book or cast it into the Euphrates. 51:64 ends, “Thus far are the words of Jeremiah.” The Korean Revised Version reads at 51:59 유다 왕 시드기야 사년에 (in the fourth year of Zedekiah king of Judah), 마세야의 손자 네리야의 아들 스라야 (Seraiah the son of Neriah, the grandson of Mahseiah) and 시종장 (chief of the attendants), where WEB reads “in the fourth year of his reign”, “Seraiah the son of Neriah, the son of Mahseiah” and “chief quartermaster”.
- Zedekiah, twenty-one years old when he began to reign, reigns eleven years in Jerusalem and rebels against the king of Babylon
Zedekiah is twenty-one years old when he begins to reign. He reigns eleven years in Jerusalem. The text says, “His mother’s name was Hamutal the daughter of Jeremiah of Libnah. He did that which was evil in the LORD’s sight, according to all that Jehoiakim had done. For through the LORD’s anger this happened in Jerusalem and Judah, until he had cast them out from his presence.” Zedekiah rebels against the king of Babylon. The Korean Revised Version names Zedekiah at 52:2 (시드기야가 여호야김의 모든 행위를 본받아), where WEB reads “He”, and reads 52:3 여호와께서 예루살렘과 유다를 진노하심이 그들을 그 앞에서 쫓아내시기까지에 이르렀더라 (the LORD’s anger against Jerusalem and Judah went so far that he cast them out from his presence).
- Nebuchadnezzar comes against Jerusalem and encamps against it, and the city is besieged to the eleventh year of King Zedekiah
the text says, “In the ninth year of his reign, in the tenth month, in the tenth day of the month, Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and encamped against it; and they built forts against it round about. So the city was besieged to the eleventh year of King Zedekiah.” The Korean Revised Version names Zedekiah in the date at 52:4 (시드기야 구년, the ninth year of Zedekiah), where WEB reads “In the ninth year of his reign”, and goes on with Nebuchadnezzar’s sentence in 사면으로 흉벽을 쌓으매 (built ramparts round about), where WEB reads “and they built forts against it round about”.
- The army of the Chaldeans overtakes King Zedekiah in the plains of Jericho, and the king is carried up to the king of Babylon to Riblah
in the fourth month, in the ninth day of the month, the famine is severe in the city, so that there is no bread for the people of the land. The text says, “Then a breach was made in the city, and all the men of war fled, and went out of the city by night by the way of the gate between the two walls, which was by the king’s garden. Now the Chaldeans were against the city all around. The men of war went toward the Arabah, but the army of the Chaldeans pursued the king, and overtook Zedekiah in the plains of Jericho; and all his army was scattered from him. Then they took the king, and carried him up to the king of Babylon to Riblah in the land of Hamath; and he pronounced judgment on him.” The king of Babylon kills the sons of Zedekiah before his eyes. He also kills all the princes of Judah in Riblah. He puts out the eyes of Zedekiah; and the king of Babylon binds him in fetters, and carries him to Babylon, and puts him in prison until the day of his death. The Korean Revised Version opens 52:7 with 갈대아인이 그 성읍을 에워쌌더니 (the Chaldeans surrounded the city) and goes on with 성벽을 깨뜨리매 (broke the wall) with no other subject, where WEB reads “Then a breach was made in the city” and gives “Now the Chaldeans were against the city all around” after the flight; at 52:9 it names no one who questioned him (그를 신문하니라, questioned him), where WEB reads “he pronounced judgment on him”; and it writes 립나 for Riblah.
- Nebuzaradan burns the LORD’s house, the king’s house and all the houses of Jerusalem, and carries away captive the rest of the people
in the fifth month, in the tenth day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, Nebuzaradan the captain of the guard, who stood before the king of Babylon, comes into Jerusalem. He burns the LORD’s house, and the king’s house; and all the houses of Jerusalem, even every great house, he burns with fire. All the army of the Chaldeans, who were with the captain of the guard, break down all the walls of Jerusalem all around. Then Nebuzaradan the captain of the guard carries away captive of the poorest of the people, and the rest of the people who were left in the city, and those who fell away, who defected to the king of Babylon, and the rest of the multitude. But Nebuzaradan the captain of the guard leaves of the poorest of the land to be vineyard keepers and farmers. The Korean Revised Version gives the year first at 52:12 (바벨론 왕 느부갓네살의 십 구년 오월 십일에, in the nineteenth year of Nebuchadnezzar king of Babylon, on the tenth day of the fifth month), and does not name Nebuzaradan at 52:16 (빈천한 국민을 남겨두어, left the poor of the land), where WEB reads “But Nebuzaradan the captain of the guard left”.
- The bronze of the LORD’s house that the Chaldeans carried to Babylon, and the vessels the captain of the guard took away
the text says, “The Chaldeans broke the pillars of bronze that were in the LORD’s house and the bases and the bronze sea that were in the LORD’s house in pieces, and carried all of their bronze to Babylon. They also took away the pots, the shovels, the snuffers, the basins, the spoons, and all the vessels of bronze with which they ministered. The captain of the guard took away the cups, the fire pans, the basins, the pots, the lamp stands, the spoons, and the bowls; that which was of gold, as gold, and that which was of silver, as silver. They took the two pillars, the one sea, and the twelve bronze bulls that were under the bases, which King Solomon had made for the LORD’s house. The bronze of all these vessels was without weight. As for the pillars, the height of the one pillar was eighteen cubits; and a line of twelve cubits encircled it; and its thickness was four fingers. It was hollow. A capital of bronze was on it; and the height of the one capital was five cubits, with network and pomegranates on the capital all around, all of bronze. The second pillar also had the same, with pomegranates. There were ninety-six pomegranates on the sides; all the pomegranates were one hundred on the network all around.” The Korean Revised Version reads 두 놋기둥 (the two bronze pillars) at 52:17, and at 52:20 has no word for “They took”: it says that the bronze of all these vessels, the two pillars, the one sea and the twelve bronze bulls under the bases that King Solomon made for the LORD’s house, could not be weighed (이 모든 기구의 놋 중수를 헤아릴 수 없었더라).
- The king of Babylon puts to death at Riblah Seraiah the chief priest, Zephaniah the second priest and the men of the city, whom the captain of the guard took
the captain of the guard takes Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the threshold; and out of the city he takes an officer who was set over the men of war; and seven men of those who saw the king’s face, who were found in the city; and the scribe of the captain of the army, who mustered the people of the land; and sixty men of the people of the land, who were found in the middle of the city. Nebuzaradan the captain of the guard takes them, and brings them to the king of Babylon to Riblah. The king of Babylon strikes them, and puts them to death at Riblah in the land of Hamath. The text says, “So Judah was carried away captive out of his land.” The Korean Revised Version reads at 52:25 군사를 거느린 장관 하나 (one officer who led the soldiers) and 왕의 시종 칠인 (seven attendants of the king), and writes 립나 for Riblah.
- The number of the people carried away captive in the seventh, the eighteenth and the twenty-third year, and the number of all
the text says, “This is the number of the people whom Nebuchadnezzar carried away captive: in the seventh year, three thousand twenty-three Jews; in the eighteenth year of Nebuchadnezzar, he carried away captive from Jerusalem eight hundred thirty-two persons; in the twenty-third year of Nebuchadnezzar, Nebuzaradan the captain of the guard carried away captive of the Jews seven hundred forty-five people. All the people numbered four thousand six hundred.” The Korean Revised Version reads 52:29 느부갓네살의 십 팔년에 예루살렘에서 사로잡아 옮긴 자가 팔백 삼십 이인이요 (in the eighteenth year of Nebuchadnezzar, those carried away captive from Jerusalem were eight hundred thirty-two), with no word for “he”.
- Evilmerodach king of Babylon lifts up the head of Jehoiachin king of Judah, releases him from prison and sets his throne above the throne of the kings in Babylon
in the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month, Evilmerodach king of Babylon, in the first year of his reign, lifts up the head of Jehoiachin king of Judah, and releases him from prison. He speaks kindly to him, and sets his throne above the throne of the kings who were with him in Babylon, and changes his prison garments. Jehoiachin eats bread before him continually all the days of his life. For his allowance, there was a continual allowance given him by the king of Babylon, every day a portion until the day of his death, all the days of his life. The Korean Revised Version gives the first year of Evilmerodach king of Babylon in the date and then calls the one who releases Jehoiachin 그가 (he: 바벨론 왕 에윌므로닥의 즉위 원년 십이월 이십 오일에 그가 유다 왕 여호야긴을 옥에서 내어놓아), and puts the release from prison before the lifting up of his head; at 52:33 it reads 그 일평생에 항상 왕의 앞에서 먹게 하였으며 (made him eat before the king continually all the days of his life), where WEB reads “Jehoiachin ate bread before him continually all the days of his life”.
Lamentations
- The lament that the city once full of people sits solitary
a lament’s words. The text says, “How the city sits solitary, that was full of people! She has become as a widow, who was great among the nations! She who was a princess among the provinces has become a slave! She weeps bitterly in the night. Her tears are on her cheeks. Among all her lovers she has no one to comfort her. All her friends have dealt treacherously with her. They have become her enemies. Judah has gone into captivity because of affliction and because of great servitude. She dwells among the nations. She finds no rest. All her persecutors overtook her in her distress. The roads to Zion mourn, because no one comes to the solemn assembly. All her gates are desolate. Her priests sigh. Her virgins are afflicted, and she herself is in bitterness. Her adversaries have become the head. Her enemies prosper; for the LORD has afflicted her for the multitude of her transgressions. Her young children have gone into captivity before the adversary. All majesty has departed from the daughter of Zion. Her princes have become like deer that find no pasture. They have gone without strength before the pursuer. Jerusalem remembers in the days of her affliction and of her miseries all her pleasant things that were from the days of old; when her people fell into the hand of the adversary, and no one helped her. The adversaries saw her. They mocked at her desolations. Jerusalem has grievously sinned. Therefore she has become unclean. All who honored her despise her, because they have seen her nakedness. Yes, she sighs and turns backward. Her filthiness was in her skirts. She didn’t remember her latter end. Therefore she has come down astoundingly. She has no comforter.” At the end of 1:9 the words turn to the first person, and WEB sets them in quotation marks: “See, LORD, my affliction; for the enemy has magnified himself.” The text goes on, “The adversary has spread out his hand on all her pleasant things; for she has seen that the nations have entered into her sanctuary, concerning whom you commanded that they should not enter into your assembly. All her people sigh. They seek bread. They have given their pleasant things for food to refresh their soul.” The end of 1:11 again speaks in the first person, in WEB’s quotation marks: “Look, LORD, and see, for I have become despised.” At 1:10 the Korean Revised Version names Jerusalem (예루살렘이 보았나이다) where WEB says “she has seen”; it sets no quotation marks.
- The lament that asks those who pass by whether it is nothing to them
a lament’s words. The speaker (“I”) says, “Is it nothing to you, all you who pass by? Look, and see if there is any sorrow like my sorrow, which is brought on me, with which the LORD has afflicted me in the day of his fierce anger. From on high has he sent fire into my bones, and it prevails against them. He has spread a net for my feet. He has turned me back. He has made me desolate and I faint all day long. The yoke of my transgressions is bound by his hand. They are knit together. They have come up on my neck. He made my strength fail. The Lord has delivered me into their hands, against whom I am not able to stand. The Lord has set at nothing all my mighty men within me. He has called a solemn assembly against me to crush my young men. The Lord has trodden the virgin daughter of Judah as in a wine press. For these things I weep. My eye, my eye runs down with water, because the comforter who should refresh my soul is far from me. My children are desolate, because the enemy has prevailed.” At 1:17 the text says, “Zion spreads out her hands. There is no one to comfort her. The LORD has commanded concerning Jacob, that those who are around him should be his adversaries. Jerusalem is among them as an unclean thing.” The speaker goes on, “The LORD is righteous, for I have rebelled against his commandment. Please hear all you peoples, and see my sorrow. My virgins and my young men have gone into captivity. I called for my lovers, but they deceived me. My priests and my elders gave up the spirit in the city, while they sought food for themselves to refresh their souls. Look, LORD; for I am in distress. My heart is troubled. My heart turns over within me, for I have grievously rebelled. Abroad, the sword bereaves. At home, it is like death. They have heard that I sigh. There is no one to comfort me. All my enemies have heard of my trouble. They are glad that you have done it. You will bring the day that you have proclaimed, and they will be like me. Let all their wickedness come before you. Do to them as you have done to me for all my transgressions. For my sighs are many, and my heart is faint.” WEB sets 1:12–16 and 1:18–22 in quotation marks, opening one at each verse; it closes the quotation at the end of 1:16 and leaves it open at the end of 1:22. The Korean Revised Version sets none.
- The lament that the Lord has covered the daughter of Zion with a cloud in his anger
a lament’s words. The text says, “How has the Lord covered the daughter of Zion with a cloud in his anger! He has cast the beauty of Israel down from heaven to the earth, and hasn’t remembered his footstool in the day of his anger. The Lord has swallowed up all the dwellings of Jacob without pity. He has thrown down in his wrath the strongholds of the daughter of Judah. He has brought them down to the ground. He has profaned the kingdom and its princes. He has cut off all the horn of Israel in fierce anger. He has drawn back his right hand from before the enemy. He has burned up Jacob like a flaming fire, which devours all around. He has bent his bow like an enemy. He has stood with his right hand as an adversary. He has killed all that were pleasant to the eye. In the tent of the daughter of Zion, he has poured out his wrath like fire. The Lord has become as an enemy. He has swallowed up Israel. He has swallowed up all her palaces. He has destroyed his strongholds. He has multiplied mourning and lamentation in the daughter of Judah. He has violently taken away his tabernacle, as if it were a garden. He has destroyed his place of assembly. The LORD has caused solemn assembly and Sabbath to be forgotten in Zion. In the indignation of his anger, he has despised the king and the priest. The Lord has cast off his altar. He has abhorred his sanctuary. He has given the walls of her palaces into the hand of the enemy. They have made a noise in the LORD’s house, as in the day of a solemn assembly. The LORD has purposed to destroy the wall of the daughter of Zion. He has stretched out the line. He has not withdrawn his hand from destroying; He has made the rampart and wall lament. They languish together. Her gates have sunk into the ground. He has destroyed and broken her bars. Her king and her princes are among the nations where the law is not. Yes, her prophets find no vision from the LORD. The elders of the daughter of Zion sit on the ground. They keep silence. They have cast up dust on their heads. They have clothed themselves with sackcloth. The virgins of Jerusalem hang down their heads to the ground.”
- The lament that asks how the virgin daughter of Zion may be comforted
a lament’s words. The speaker (“I”) says, “My eyes fail with tears. My heart is troubled. My bile is poured on the earth, because of the destruction of the daughter of my people, because the young children and the infants swoon in the streets of the city. They ask their mothers, ‘Where is grain and wine?’ when they swoon as the wounded in the streets of the city, when their soul is poured out into their mothers’ bosom. What shall I testify to you? What shall I liken to you, daughter of Jerusalem? What shall I compare to you, that I may comfort you, virgin daughter of Zion? For your breach is as big as the sea. Who can heal you? Your prophets have seen false and foolish visions for you. They have not uncovered your iniquity, to reverse your captivity, but have seen for you false revelations and causes of banishment. All that pass by clap their hands at you. They hiss and wag their head at the daughter of Jerusalem, saying, ‘Is this the city that men called “The perfection of beauty, the joy of the whole earth”?’ All your enemies have opened their mouth wide against you. They hiss and gnash their teeth. They say, ‘We have swallowed her up. Certainly this is the day that we looked for. We have found it. We have seen it.’ The LORD has done that which he planned. He has fulfilled his word that he commanded in the days of old. He has thrown down, and has not pitied. He has caused the enemy to rejoice over you. He has exalted the horn of your adversaries.” At 2:18–19 the text says, “Their heart cried to the Lord. O wall of the daughter of Zion, let tears run down like a river day and night. Give yourself no relief. Don’t let your eyes rest. Arise, cry out in the night, at the beginning of the watches! Pour out your heart like water before the face of the Lord. Lift up your hands toward him for the life of your young children, who faint for hunger at the head of every street.” The Korean Revised Version opens 2:18–19 with 저희 마음이 주를 향하여 부르짖기를 (their heart cried to the Lord, saying) and closes them at the end of 2:19 with 하였도다; WEB sets no quotation marks there.
- The words asking the LORD to look and see to whom he has done thus
a lament’s words. The speaker (“I”) says, “Look, LORD, and see to whom you have done thus! Should the women eat their offspring, the children that they held and bounced on their knees? Should the priest and the prophet be killed in the sanctuary of the Lord? The youth and the old man lie on the ground in the streets. My virgins and my young men have fallen by the sword. You have killed them in the day of your anger. You have slaughtered, and not pitied. You have called, as in the day of a solemn assembly, my terrors on every side. There was no one that escaped or remained in the day of the LORD’s anger. My enemy has consumed those whom I have cared for and brought up.” Neither edition names the speaker. WEB sets the three verses in quotation marks, opening one at each verse, and leaves them open at the end of 2:22; the Korean Revised Version sets none.
- The words “I am the man who has seen affliction by the rod of his wrath”
a lament’s words. The speaker (“I”) says, “I am the man who has seen affliction by the rod of his wrath. He has led me and caused me to walk in darkness, and not in light. Surely he turns his hand against me again and again all day long. He has made my flesh and my skin old. He has broken my bones. He has built against me, and surrounded me with bitterness and hardship. He has made me dwell in dark places, as those who have been long dead. He has walled me about, so that I can’t go out. He has made my chain heavy. Yes, when I cry, and call for help, he shuts out my prayer. He has walled up my ways with cut stone. He has made my paths crooked. He is to me as a bear lying in wait, as a lion in hiding. He has turned away my path, and pulled me in pieces. He has made me desolate. He has bent his bow, and set me as a mark for the arrow. He has caused the shafts of his quiver to enter into my kidneys. I have become a derision to all my people, and their song all day long. He has filled me with bitterness. He has stuffed me with wormwood. He has also broken my teeth with gravel. He has covered me with ashes. You have removed my soul far away from peace. I forgot prosperity. I said, ‘My strength has perished, along with my expectation from the LORD.’ Remember my affliction and my misery, the wormwood and the bitterness. My soul still remembers them, and is bowed down within me. This I recall to my mind; therefore I have hope.” The Korean Revised Version names the LORD at 3:1 (여호와의 노하신 매) where WEB reads “the rod of his wrath”, names the Lord at 3:17 (주께서) where WEB says “You”, and does not close the sentence at the end of 3:21 (중심에 회상한즉 오히려 소망이 있사옴은), where WEB closes it.
- Words that the LORD’s mercies don’t fail
a lament’s words. The speaker (“I”) says, “It is because of the LORD’s loving kindnesses that we are not consumed, because his mercies don’t fail. They are new every morning. Great is your faithfulness. ‘The LORD is my portion,’ says my soul. ‘Therefore I will hope in him.’ The LORD is good to those who wait for him, to the soul who seeks him. It is good that a man should hope and quietly wait for the salvation of the LORD. It is good for a man that he bear the yoke in his youth. Let him sit alone and keep silence, because he has laid it on him. Let him put his mouth in the dust, if it is so that there may be hope. Let him give his cheek to him who strikes him. Let him be filled full of reproach. For the Lord will not cast off forever. For though he causes grief, yet he will have compassion according to the multitude of his loving kindnesses. For he does not afflict willingly, nor grieve the children of men. To crush under foot all the prisoners of the earth, to turn away the right of a man before the face of the Most High, to subvert a man in his cause, the Lord doesn’t approve. Who is he who says, and it comes to pass, when the Lord doesn’t command it? Doesn’t evil and good come out of the mouth of the Most High? Why should a living man complain, a man for the punishment of his sins?” The words say “we” at 3:22 and “my soul” at 3:24.
- The call to search and try the ways and turn again to the LORD
a lament’s words. The speakers (“we”) say, “Let us search and try our ways, and turn again to the LORD. Let’s lift up our heart with our hands to God in the heavens. We have transgressed and have rebelled. You have not pardoned. You have covered us with anger and pursued us. You have killed. You have not pitied. You have covered yourself with a cloud, so that no prayer can pass through. You have made us an off-scouring and refuse in the middle of the peoples. All our enemies have opened their mouth wide against us. Terror and the pit have come on us, devastation and destruction.” The speaker (“I”) says, “My eye runs down with streams of water, for the destruction of the daughter of my people. My eye pours down and doesn’t cease, without any intermission, until the LORD looks down, and sees from heaven. My eye affects my soul, because of all the daughters of my city. They have chased me relentlessly like a bird, those who are my enemies without cause. They have cut off my life in the dungeon, and have cast a stone on me. Waters flowed over my head. I said, ‘I am cut off.’” WEB sets 3:42–47 in quotation marks, opening one at 3:42, 3:43 and 3:46 and closing it at the end of 3:47; the Korean Revised Version sets none.
- Words that say, “I called on your name, LORD, out of the lowest dungeon”
a lament’s words. The speaker (“I”) says, “I called on your name, LORD, out of the lowest dungeon. You heard my voice: ‘Don’t hide your ear from my sighing, and my cry.’ You came near in the day that I called on you. You said, ‘Don’t be afraid.’ Lord, you have pleaded the causes of my soul. You have redeemed my life. LORD, you have seen my wrong. Judge my cause. You have seen all their vengeance and all their plans against me. You have heard their reproach, LORD, and all their plans against me, the lips of those that rose up against me, and their plots against me all day long. You see their sitting down and their rising up. I am their song. You will pay them back, LORD, according to the work of their hands. You will give them hardness of heart, your curse to them. You will pursue them in anger, and destroy them from under the heavens of the LORD.” At 3:63 the Korean Revised Version asks the Lord to see (주여 보옵소서) where WEB reads “You see their sitting down and their rising up.”
- The lament that the gold has become dim and the most pure gold has changed
a lament’s words. The text says, “How the gold has become dim! The most pure gold has changed! The stones of the sanctuary are poured out at the head of every street. The precious sons of Zion, comparable to fine gold, how they are esteemed as earthen pitchers, the work of the hands of the potter! Even the jackals offer their breast. They nurse their young ones. But the daughter of my people has become cruel, like the ostriches in the wilderness. The tongue of the nursing child clings to the roof of his mouth for thirst. The young children ask for bread, and no one breaks it for them. Those who ate delicacies are desolate in the streets. Those who were brought up in purple embrace dunghills. For the iniquity of the daughter of my people is greater than the sin of Sodom, which was overthrown as in a moment. No hands were laid on her. Her nobles were purer than snow. They were whiter than milk. They were more ruddy in body than rubies. Their polishing was like sapphire. Their appearance is blacker than a coal. They are not known in the streets. Their skin clings to their bones. It is withered. It has become like wood. Those who are killed with the sword are better than those who are killed with hunger; for these pine away, stricken through, for lack of the fruits of the field. The hands of the pitiful women have boiled their own children. They were their food in the destruction of the daughter of my people. The LORD has accomplished his wrath. He has poured out his fierce anger. He has kindled a fire in Zion, which has devoured its foundations.” At 4:6 the two editions give the two clauses in opposite order: the Korean Revised Version opens with Sodom (전에 소돔이 사람의 손을 대지 않고 경각간에 무너지더니).
- The lament over the sins of the prophets and the iniquities of the priests
a lament’s words. The text says, “The kings of the earth didn’t believe, neither did all the inhabitants of the world, that the adversary and the enemy would enter into the gates of Jerusalem. It is because of the sins of her prophets and the iniquities of her priests, that have shed the blood of the just in the middle of her. They wander as blind men in the streets. They are polluted with blood, So that men can’t touch their garments.” At 4:15 WEB reads, “Go away!” they cried to them. “Unclean! Go away! Go away! Don’t touch! When they fled away and wandered, men said among the nations, “They can’t live here any more.” The text goes on, “The LORD’s anger has scattered them. He will not pay attention to them any more. They didn’t respect the persons of the priests. They didn’t favor the elders.” The speakers (“we”) say, “Our eyes still fail, looking in vain for our help. In our watching we have watched for a nation that could not save. They hunt our steps, so that we can’t go in our streets. Our end is near. Our days are fulfilled, for our end has come. Our pursuers were swifter than the eagles of the sky. They chased us on the mountains. They set an ambush for us in the wilderness. The breath of our nostrils, the anointed of the LORD, was taken in their pits; of whom we said, under his shadow we will live among the nations.” WEB opens a quotation before “Unclean!” in 4:15 and does not close it; the Korean Revised Version gives two sayings there, each closed (사람이 저희에게 외쳐 이르기를 … 하였음이여; 이방인이 이르기를 … 하였도다).
- Words to the daughter of Edom, who dwells in the land of Uz, and to the daughter of Zion
a lament’s words. The text says, “Rejoice and be glad, daughter of Edom, who dwells in the land of Uz. The cup will pass through to you also. You will be drunken, and will make yourself naked. The punishment of your iniquity is accomplished, daughter of Zion. He will no more carry you away into captivity. He will visit your iniquity, daughter of Edom. He will uncover your sins.” The Korean Revised Version opens 4:21 with the address 우스 땅에 거하는 처녀 에돔아 where WEB opens with “Rejoice and be glad”, and names 주 (the Lord) twice at 4:22 where WEB says “He”.
- The prayer asking the LORD to remember what has come on the speakers
a lament’s words, a prayer to the LORD. The speakers (“we”) say, “Remember, LORD, what has come on us. Look, and see our reproach. Our inheritance has been turned over to strangers, our houses to aliens. We are orphans and fatherless. Our mothers are as widows. We must pay for water to drink. Our wood is sold to us. Our pursuers are on our necks. We are weary, and have no rest. We have given our hands to the Egyptians, and to the Assyrians, to be satisfied with bread. Our fathers sinned, and are no more. We have borne their iniquities. Servants rule over us. There is no one to deliver us out of their hand. We get our bread at the peril of our lives, because of the sword in the wilderness. Our skin is black like an oven, because of the burning heat of famine. They ravished the women in Zion, the virgins in the cities of Judah. Princes were hanged up by their hands. The faces of elders were not honored. The young men carry millstones. The children stumbled under loads of wood. The elders have ceased from the gate, and the young men from their music. The joy of our heart has ceased. Our dance is turned into mourning. The crown has fallen from our head. Woe to us, for we have sinned! For this our heart is faint. For these things our eyes are dim: for the mountain of Zion, which is desolate. The foxes walk on it. You, LORD, remain forever. Your throne is from generation to generation. Why do you forget us forever, and forsake us for so long a time? Turn us to yourself, LORD, and we will be turned. Renew our days as of old. But you have utterly rejected us. You are very angry against us.” At 5:11 the Korean Revised Version names 대적 (the adversary) where WEB says “They”.
Ezekiel
- The LORD’s word that came to Ezekiel the priest, the son of Buzi, by the river Chebar
the text says, “Now in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river Chebar, the heavens were opened, and I saw visions of God. In the fifth of the month, which was the fifth year of King Jehoiachin’s captivity, the LORD’s word came to Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the LORD’s hand was there on him.” WEB gives 1:1 in the first person and 1:3 in the third. The Korean Revised Version keeps the first person at 1:3 (부시의 아들 제사장 나 에스겔에게 특별히 임하고 여호와의 권능이 내 위에 있으니라), where WEB reads “to Ezekiel the priest, the son of Buzi” and “on him”, and it has 특별히, specially, which WEB does not; at 1:1 it reads 하나님의 이상을 내게 보이시니, with a verb of showing, where WEB reads “I saw visions of God”.
- The stormy wind out of the north and the likeness of four living creatures, which the speaker sees
the speaker (“I”) says, “I looked, and behold, a stormy wind came out of the north: a great cloud, with flashing lightning, and a brightness around it, and out of the middle of it as it were glowing metal, out of the middle of the fire. Out of its center came the likeness of four living creatures. This was their appearance: They had the likeness of a man. Everyone had four faces, and each one of them had four wings. Their feet were straight feet. The sole of their feet was like the sole of a calf’s foot; and they sparkled like burnished bronze. They had the hands of a man under their wings on their four sides. The four of them had their faces and their wings like this: Their wings were joined to one another. They didn’t turn when they went. Each one went straight forward. As for the likeness of their faces, they had the face of a man. The four of them had the face of a lion on the right side. The four of them had the face of an ox on the left side. The four of them also had the face of an eagle. Such were their faces. Their wings were spread out above. Two wings of each one touched another, and two covered their bodies. Each one went straight forward. Where the spirit was to go, they went. They didn’t turn when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of torches. The fire went up and down among the living creatures. The fire was bright, and lightning went out of the fire. The living creatures ran and returned as the appearance of a flash of lightning.” The Korean Revised Version reads at 1:4 그 속에서 불이 번쩍번쩍하여, fire flashing in it, where WEB reads “with flashing lightning”; at 1:10 it sets the face of a man in front (넷의 앞) and the face of an eagle behind (넷의 뒤), where WEB gives no place for them; and at 1:12 it says first where the spirit was to go (신이 어느 편으로 가려면) and then that they went straight forward, where WEB has the other order.
- The wheels on the earth beside the living creatures, which the speaker sees
the speaker (“I”) says, “Now as I saw the living creatures, behold, there was one wheel on the earth beside the living creatures, for each of the four faces of it. The appearance of the wheels and their work was like a beryl. The four of them had one likeness. Their appearance and their work was as it were a wheel within a wheel. When they went, they went in their four directions. They didn’t turn when they went. As for their rims, they were high and dreadful; and the four of them had their rims full of eyes all around. When the living creatures went, the wheels went beside them. When the living creatures were lifted up from the earth, the wheels were lifted up. Wherever the spirit was to go, they went. The spirit was to go there. The wheels were lifted up beside them; for the spirit of the living creature was in the wheels. When those went, these went. When those stood, these stood. When those were lifted up from the earth, the wheels were lifted up beside them; for the spirit of the living creature was in the wheels.” The Korean Revised Version says at 1:16 first that the four were alike (넷이 한결 같은데) and then that they were like 황옥, where WEB says first “like a beryl”; at 1:21 it reads 이들도 그 곁에서 들리니, these were lifted up beside them, where WEB reads “the wheels were lifted up beside them”.
- The likeness of a throne above the expanse, and the LORD’s glory, which the speaker sees
the speaker (“I”) says, “Over the head of the living creature there was the likeness of an expanse, like an awesome crystal to look at, stretched out over their heads above. Under the expanse, their wings were straight, one toward the other. Each one had two which covered on this side, and each one had two which covered their bodies on that side. When they went, I heard the noise of their wings like the noise of great waters, like the voice of the Almighty, a noise of tumult like the noise of an army. When they stood, they let down their wings. There was a voice above the expanse that was over their heads. When they stood, they let down their wings. Above the expanse that was over their heads was the likeness of a throne, as the appearance of a sapphire stone. On the likeness of the throne was a likeness as the appearance of a man on it above. I saw as it were glowing metal, as the appearance of fire within it all around, from the appearance of his waist and upward; and from the appearance of his waist and downward I saw as it were the appearance of fire, and there was brightness around him. As the appearance of the rainbow that is in the cloud in the day of rain, so was the appearance of the brightness all around. This was the appearance of the likeness of the LORD’s glory. When I saw it, I fell on my face, and I heard a voice of one that spoke.” Both editions give twice, at the end of 1:24 and of 1:25, “When they stood, they let down their wings.” The Korean Revised Version reads at 1:23 이 생물은 … 저 생물도, this living creature … that one, where WEB reads “Each one … on this side, and each one … on that side”; at 1:27 it reads 그 허리 where WEB reads “his waist”; and at 1:28 it reads 그 말씀하시는 자의 음성 where WEB reads “a voice of one that spoke”.
- The word that sends the speaker to the children of Israel, a nation of rebels
the speaker (“I”) says, “He said to me, ‘Son of man, stand on your feet, and I will speak with you.’ The Spirit entered into me when he spoke to me, and set me on my feet; and I heard him who spoke to me. He said to me, ‘Son of man, I send you to the children of Israel, to a nation of rebels who have rebelled against me. They and their fathers have transgressed against me even to this very day. The children are impudent and stiff-hearted. I am sending you to them, and you shall tell them, “This is what the Lord GOD says.” They, whether they will hear, or whether they will refuse—for they are a rebellious house—yet they will know that there has been a prophet among them. You, son of man, don’t be afraid of them, neither be afraid of their words, though briers and thorns are with you, and you dwell among scorpions. Don’t be afraid of their words, nor be dismayed at their looks, though they are a rebellious house. You shall speak my words to them, whether they will hear or whether they will refuse; for they are most rebellious.’” Neither edition names who “he” is at 2:1, and neither closes these words at the end of 2:7. The Korean Revised Version reads 그 신이 at 2:2, where WEB reads “The Spirit”, and at 2:6 gives the briers, the thorns and the scorpions (가시와 찔레와 함께 처하며 전갈 가운데 거할찌라도) before the words not to be afraid of them, where WEB gives them after.
- The word to open the mouth and eat what is given, and the scroll of a book the speaker sees
the text says, “But you, son of man, hear what I tell you. Don’t be rebellious like that rebellious house. Open your mouth, and eat that which I give you.” The speaker (“I”) goes on, “When I looked, behold, a hand was stretched out to me; and behold, a scroll of a book was in it. He spread it before me. It was written within and without; and lamentations, mourning, and woe were written in it.” Neither edition names who “he” is at 2:10, and the text does not say whose hand it is. The Korean Revised Version closes the words of 2:8 with 하시기로, where WEB closes the quotation at the end of 2:8.
- The scroll the speaker eats, as sweet as honey in his mouth
the speaker (“I”) says, “He said to me, ‘Son of man, eat what you find. Eat this scroll, and go, speak to the house of Israel.’ So I opened my mouth, and he caused me to eat the scroll. He said to me, ‘Son of man, eat this scroll that I give you and fill your belly and your bowels with it.’ Then I ate it. It was as sweet as honey in my mouth.” Neither edition names who “he” is. The Korean Revised Version reads at 3:1 받는 것을 먹으라 where WEB reads “eat what you find”, and in the command of 3:3 it has no word for “eat” (이 두루마리로 네 배에 넣으며 네 창자에 채우라).
- The word to go to the house of Israel and to them of the captivity, and speak to them
the speaker (“I”) says, “He said to me, ‘Son of man, go to the house of Israel, and speak my words to them. For you are not sent to a people of a strange speech and of a hard language, but to the house of Israel—not to many peoples of a strange speech and of a hard language, whose words you can’t understand. Surely, if I sent you to them, they would listen to you. But the house of Israel will not listen to you, for they will not listen to me; for all the house of Israel are obstinate and hard-hearted. Behold, I have made your face hard against their faces, and your forehead hard against their foreheads. I have made your forehead as a diamond, harder than flint. Don’t be afraid of them, neither be dismayed at their looks, though they are a rebellious house.’ Moreover he said to me, ‘Son of man, receive in your heart and hear with your ears all my words that I speak to you. Go to them of the captivity, to the children of your people, and speak to them, and tell them, “This is what the Lord GOD says,” whether they will hear, or whether they will refuse.’” Neither edition names who “he” is. The Korean Revised Version reads 열국 at 3:6, where WEB reads “many peoples”, and at 3:11 사로잡힌 네 민족에게로, where WEB reads “to them of the captivity, to the children of your people”.
- The speaker comes to them of the captivity at Tel Aviv and sits among them seven days
the speaker (“I”) says, “Then the Spirit lifted me up, and I heard behind me the voice of a great rushing, saying, ‘Blessed be the LORD’s glory from his place.’ I heard the noise of the wings of the living creatures as they touched one another, and the noise of the wheels beside them, even the noise of a great rushing. So the Spirit lifted me up, and took me away; and I went in bitterness, in the heat of my spirit; and the LORD’s hand was strong on me. Then I came to them of the captivity at Tel Aviv who lived by the river Chebar, and to where they lived; and I sat there overwhelmed among them seven days.” The Korean Revised Version reads 크게 울리는 소리, a great resounding sound, at 3:12 and 3:13, where WEB reads “a great rushing”; it gives 3:13 with no one who hears (이는 생물들의 날개가 서로 부딪히는 소리와 생물 곁에 바퀴 소리라); at 3:14 it reads 여호와의 권능이 힘있게 나를 감동하시더라 where WEB reads “the LORD’s hand was strong on me”; and at 3:15 it names Tel Aviv first (이에 내가 델아빕에 이르러) and then the captives who lived by the river Chebar.
- The LORD’s word at the end of seven days, of a watchman to the house of Israel
at the end of seven days, the LORD’s word comes to the speaker (“I”), saying, “Son of man, I have made you a watchman to the house of Israel. Therefore hear the word from my mouth, and warn them from me. When I tell the wicked, ‘You will surely die;’ and you give him no warning, nor speak to warn the wicked from his wicked way, to save his life, that wicked man will die in his iniquity; but I will require his blood at your hand. Yet if you warn the wicked, and he doesn’t turn from his wickedness, nor from his wicked way, he will die in his iniquity; but you have delivered your soul.” The words go on, “Again, when a righteous man turns from his righteousness and commits iniquity, and I lay a stumbling block before him, he will die. Because you have not given him warning, he will die in his sin, and his righteous deeds which he has done will not be remembered; but I will require his blood at your hand. Nevertheless if you warn the righteous man, that the righteous not sin, and he does not sin, he will surely live, because he took warning; and you have delivered your soul.” WEB closes the quotation at the end of 3:19 and opens another at 3:20. The Korean Revised Version gives these words with no break, and at 3:20 says first that the righteousness already done will not be remembered (이미 행한 그 의는 기억할바 아니라), where WEB says it after “he will die in his sin”.
- The LORD’s glory the speaker sees in the plain, and the word to go and shut himself inside his house
the speaker (“I”) says, “The LORD’s hand was there on me; and he said to me, ‘Arise, go out into the plain, and I will talk with you there.’ Then I arose, and went out into the plain, and behold, the LORD’s glory stood there, like the glory which I saw by the river Chebar. Then I fell on my face. Then the Spirit entered into me and set me on my feet. He spoke with me, and said to me, ‘Go, shut yourself inside your house. But you, son of man, behold, they will put ropes on you, and will bind you with them, and you will not go out among them. I will make your tongue stick to the roof of your mouth so that you will be mute and will not be able to correct them, for they are a rebellious house. But when I speak with you, I will open your mouth, and you shall tell them, “This is what the Lord GOD says.” He who hears, let him hear; and he who refuses, let him refuse; for they are a rebellious house.’” WEB calls the one who speaks at 3:22 and 3:24 only “he”; the Korean Revised Version names the LORD at 3:22 (여호와께서 권능으로 거기서 내게 임하시고 또 내게 이르시되) and gives 3:24 one subject for all its verbs (주의 신이 내게 임하사 나를 일으켜 세우시고 내게 말씀하여 가라사대). The text does not say that the speaker shut himself inside his house.
- The word to portray Jerusalem on a tile and lay siege against it
the text says, “You also, son of man, take a tile, and lay it before yourself, and portray on it a city, even Jerusalem. Lay siege against it, build forts against it, and cast up a mound against it. Also set camps against it and plant battering rams against it all around. Take for yourself an iron pan and set it for a wall of iron between you and the city. Then set your face toward it. It will be besieged, and you shall lay siege against it. This shall be a sign to the house of Israel.” These three verses carry no formula of the LORD’s speaking, neither edition closes the words at the end of 4:3, and the text does not say that it was done. The Korean Revised Version reads at 4:3 성을 향하여 에워싸는 것처럼 에워싸라, where WEB reads “Then set your face toward it. It will be besieged, and you shall lay siege against it.”
- The word to lie on the left side and on the right side and bear the iniquity of the house of Israel and of the house of Judah
the text says, “Moreover lie on your left side, and lay the iniquity of the house of Israel on it. According to the number of the days that you shall lie on it, you shall bear their iniquity. For I have appointed the years of their iniquity to be to you a number of days, even three hundred ninety days. So you shall bear the iniquity of the house of Israel. Again, when you have accomplished these, you shall lie on your right side, and shall bear the iniquity of the house of Judah. I have appointed forty days, each day for a year, to you. You shall set your face toward the siege of Jerusalem, with your arm uncovered; and you shall prophesy against it. Behold, I put ropes on you, and you shall not turn yourself from one side to the other, until you have accomplished the days of your siege.” The quotation marks are WEB’s, without the mark with which WEB opens 4:6 again. These five verses carry no formula of the LORD’s speaking and no “son of man”, neither edition closes the words at the end of 4:8, and the text does not say that it was done. The Korean Revised Version reads at 4:7 에워싼 예루살렘을 향하여, toward the besieged Jerusalem, where WEB reads “set your face toward the siege of Jerusalem”, and gives the ropes of 4:8 in the future (내가 줄로 너를 동이리니), where WEB reads “Behold, I put ropes on you”.
- The word to make bread and eat it by weight, and the speaker’s answer
the text says, “Take for yourself also wheat, barley, beans, lentils, millet, and spelt, and put them in one vessel. Make bread of it. According to the number of the days that you will lie on your side, even three hundred ninety days, you shall eat of it. Your food which you shall eat shall be by weight, twenty shekels a day. From time to time you shall eat it. You shall drink water by measure, the sixth part of a hin. From time to time you shall drink. You shall eat it as barley cakes, and you shall bake it in their sight with dung that comes out of man.” The LORD says, “Even thus will the children of Israel eat their bread unclean, among the nations where I will drive them.” Then the speaker (“I”) says, “Ah Lord GOD! Behold, my soul has not been polluted; for from my youth up even until now I have not eaten of that which dies of itself, or is torn of animals. No abominable meat has come into my mouth!” The text goes on, “Then he said to me, ‘Behold, I have given you cow’s dung for man’s dung, and you shall prepare your bread on it.’ Moreover he said to me, ‘Son of man, behold, I will break the staff of bread in Jerusalem. They will eat bread by weight, and with fearfulness. They will drink water by measure, and in dismay; that they may lack bread and water, be dismayed one with another, and pine away in their iniquity.’” Neither edition closes these words at the end of 4:17, and the text does not say that the speaker made the bread or ate it. The Korean Revised Version names the LORD as the one who speaks at 4:15 (여호와께서 내게 이르시되), where WEB reads “he”.
- The word to shave the head and the beard with a sharp sword, and weigh and divide the hair
the text says, “You, son of man, take a sharp sword. You shall take it as a barber’s razor to yourself, and shall cause it to pass over your head and over your beard. Then take balances to weigh and divide the hair. A third part you shall burn in the fire in the middle of the city, when the days of the siege are fulfilled. You shall take a third part, and strike with the sword around it. A third part you shall scatter to the wind, and I will draw out a sword after them. You shall take a small number of these and bind them in the folds of your robe. Of these again you shall take, and cast them into the middle of the fire, and burn them in the fire. From it a fire will come out into all the house of Israel.” These four verses carry no formula of the LORD’s speaking and do not name the city, neither edition closes the words at the end of 5:4, and the text does not say that it was done. The Korean Revised Version says at 5:2 first when the days of the siege are fulfilled (그 성읍을 에워싸는 날이 차거든), where WEB says it after the burning in the middle of the city.
- The Lord GOD’s word about Jerusalem, set in the middle of the nations
the text says, “The Lord GOD says: ‘This is Jerusalem. I have set her in the middle of the nations, and countries are around her. She has rebelled against my ordinances in doing wickedness more than the nations, and against my statutes more than the countries that are around her; for they have rejected my ordinances, and as for my statutes, they have not walked in them.’ Therefore the Lord GOD says: ‘Because you are more turbulent than the nations that are around you, and have not walked in my statutes, neither have kept my ordinances, neither have followed the ordinances of the nations that are around you; therefore the Lord GOD says: ‘Behold, I, even I, am against you; and I will execute judgments among you in the sight of the nations. I will do in you that which I have not done, and which I will not do anything like it any more, because of all your abominations. Therefore the fathers will eat the sons within you, and the sons will eat their fathers. I will execute judgments on you; and I will scatter the whole remnant of you to all the winds. Therefore as I live,’ says the Lord GOD, ‘surely, because you have defiled my sanctuary with all your detestable things, and with all your abominations, therefore I will also diminish you. My eye won’t spare, and I will have no pity. A third part of you will die with the pestilence, and they will be consumed with famine within you. A third part will fall by the sword around you. A third part I will scatter to all the winds, and will draw out a sword after them. Thus my anger will be accomplished, and I will cause my wrath toward them to rest, and I will be comforted. They will know that I, the LORD, have spoken in my zeal, when I have accomplished my wrath on them. Moreover I will make you a desolation and a reproach among the nations that are around you, in the sight of all that pass by. So it will be a reproach and a taunt, an instruction and an astonishment, to the nations that are around you, when I execute judgments on you in anger and in wrath, and in wrathful rebukes—I, the LORD, have spoken it—when I send on them the evil arrows of famine that are for destruction, which I will send to destroy you. I will increase the famine on you and will break your staff of bread. I will send on you famine and evil animals, and they will bereave you. Pestilence and blood will pass through you. I will bring the sword on you. I, the LORD, have spoken it.’” The quotation marks are WEB’s, without the marks with which WEB opens 5:7, 5:13 and 5:14 again. The Korean Revised Version opens with 주 여호와께서 가라사대 (5:5) and says 그러므로 나 주 여호와가 말하노라 at 5:7, 5:8 and 5:11; it reads 그가 at 5:6, where WEB reads “She”, and 내가 나의 삶을 두고 맹세하노니 at 5:11, where WEB reads “as I live”; and it closes 5:15 with 나 여호와의 말이니라 and begins a new sentence at 5:16, where WEB runs 5:15 on into 5:16.
- The LORD’s word to prophesy to the mountains of Israel
the LORD’s word comes to the speaker (“I”), saying, “Son of man, set your face toward the mountains of Israel, and prophesy to them, and say, ‘You mountains of Israel, hear the word of the Lord GOD! The Lord GOD says to the mountains and to the hills, to the watercourses and to the valleys: “Behold, I, even I, will bring a sword on you, and I will destroy your high places. Your altars will become desolate, and your incense altars will be broken. I will cast down your slain men before your idols. I will lay the dead bodies of the children of Israel before their idols. I will scatter your bones around your altars. In all your dwelling places, the cities will be laid waste and the high places will be desolate, so that your altars may be laid waste and made desolate, and your idols may be broken and cease, and your incense altars may be cut down, and your works may be abolished. The slain will fall among you, and you will know that I am the LORD.”’” Neither edition closes these words at the end of 6:7. The Korean Revised Version reads 태양상 where WEB reads “incense altars” (6:4, 6:6); at 6:6 it reads 내가 너희 거하는 모든 성읍으로 사막이 되며 산당으로 황무하게 하리니, in the first person, where WEB reads “the cities will be laid waste and the high places will be desolate”; and it gives 6:6–7 as one sentence that ends 너희로 나를 여호와인줄 알게 하려 함이니라, where WEB reads “and you will know that I am the LORD”.
- The word that those who escape the sword among the nations will loathe themselves
the text says, “Yet I will leave a remnant, in that you will have some that escape the sword among the nations, when you are scattered through the countries. Those of you that escape will remember me among the nations where they are carried captive, how I have been broken with their lewd heart, which has departed from me, and with their eyes, which play the prostitute after their idols. Then they will loathe themselves in their own sight for the evils which they have committed in all their abominations. They will know that I am the LORD. I have not said in vain that I would do this evil to them.” These three verses carry no formula of the LORD’s speaking. WEB opens 6:8 with three quotation marks and closes two at the end of 6:10. The Korean Revised Version says first 너희가 열방에 흩어질 때에, where WEB gives “when you are scattered through the countries” at the end of 6:8, and reads at 6:9 나로 근심케 한 것을, where WEB reads “how I have been broken with their lewd heart”.
- The Lord GOD’s word to strike with the hand, stamp with the foot, and say “Alas!”
the text says, “The Lord GOD says: ‘Strike with your hand, and stamp with your foot, and say, “Alas!”, because of all the evil abominations of the house of Israel; for they will fall by the sword, by the famine, and by the pestilence. He who is far off will die of the pestilence. He who is near will fall by the sword. He who remains and is besieged will die by the famine. Thus I will accomplish my wrath on them. You will know that I am the LORD when their slain men are among their idols around their altars, on every high hill, on all the tops of the mountains, under every green tree, and under every thick oak—the places where they offered pleasant aroma to all their idols. I will stretch out my hand on them and make the land desolate and waste, from the wilderness toward Diblah, throughout all their habitations. Then they will know that I am the LORD.’” The text does not say that it was done. The Korean Revised Version has no quotation marks and does not set 오호라 apart from what follows it (말할찌어다 오호라 이스라엘 족속이 모든 가증한 악을 행하므로), where WEB gives “Alas!” alone as what is to be said; at 6:13 it says last 너희가 나를 여호와인줄 알리라, where WEB opens the verse with “You will know that I am the LORD”; and at 6:14 it reads 광야에서부터 디블라까지, from the wilderness as far as Diblah, where WEB reads “toward Diblah”.
- The LORD’s word to the land of Israel that the end has come on its four corners
the LORD’s word comes to the speaker (“I”), saying, “You, son of man, the Lord GOD says to the land of Israel, ‘An end! The end has come on the four corners of the land. Now the end is on you, and I will send my anger on you, and will judge you according to your ways. I will bring on you all your abominations. My eye will not spare you, neither will I have pity; but I will bring your ways on you, and your abominations will be among you. Then you will know that I am the LORD.’” Neither edition closes the word at the end of 7:4. The Korean Revised Version gives 7:2 in the Lord GOD’s own first person (주 여호와 내가 이스라엘 땅에 대하여 말하노라, I the Lord GOD speak concerning the land of Israel), where WEB reads “the Lord GOD says to the land of Israel”.
- The Lord GOD’s word that a unique disaster comes
the Lord GOD says, “A disaster! A unique disaster! Behold, it comes. An end has come. The end has come! It awakes against you. Behold, it comes. Your doom has come to you, inhabitant of the land! The time has come! The day is near, a day of tumult, and not of joyful shouting, on the mountains. Now I will shortly pour out my wrath on you, and accomplish my anger against you, and will judge you according to your ways. I will bring on you all your abominations. My eye won’t spare, neither will I have pity. I will punish you according to your ways. Your abominations will be among you. Then you will know that I, the LORD, strike.” Neither edition closes these words at the end of 7:9.
- The word that the rod has blossomed and pride has budded
the text says, “Behold, the day! Behold, it comes! Your doom has gone out. The rod has blossomed. Pride has budded. Violence has risen up into a rod of wickedness. None of them will remain, nor of their multitude, nor of their wealth. There will be nothing of value among them. The time has come! The day draws near. Don’t let the buyer rejoice, nor the seller mourn; for wrath is on all its multitude. For the seller won’t return to that which is sold, although they are still alive; for the vision concerns the whole multitude of it. None will return. None will strengthen himself in the iniquity of his life.” No verse here says that the LORD speaks. At 7:13 the Korean Revised Version gives the words that none will return and none will strengthen himself as what was said by vision concerning the whole multitude (이는 묵시로 그 모든 무리를 가리켜 말하기를 … 하였음이로다), where WEB reads “for the vision concerns the whole multitude of it” and gives those words as sentences of their own.
- The word of the sword outside and the pestilence and the famine within
the text says, “They have blown the trumpet, and have made all ready; but no one goes to the battle, for my wrath is on all its multitude. The sword is outside, and the pestilence and the famine within. He who is in the field will die by the sword. He who is in the city will be devoured by famine and pestilence. But of those who escape, they will escape and will be on the mountains like doves of the valleys, all of them moaning, everyone in his iniquity. All hands will be feeble, and all knees will be weak as water. They will also clothe themselves with sackcloth, and horror will cover them. Shame will be on all faces, and baldness on all their heads. They will cast their silver in the streets, and their gold will be as an unclean thing. Their silver and their gold won’t be able to deliver them in the day of the LORD’s wrath. They won’t satisfy their souls or fill their bellies; because it has been the stumbling block of their iniquity. As for the beauty of his ornament, he set it in majesty; but they made the images of their abominations and their detestable things therein. Therefore I have made it to them as an unclean thing. I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a plunder; and they will profane it. I will also turn my face from them, and they will profane my secret place. Robbers will enter into it, and profane it.” No verse here says that the LORD speaks. At 7:19 the Korean Revised Version speaks in the first person (여호와 내가 진노를 베푸는 날에, in the day that I the LORD pour out wrath), where WEB reads “in the day of the LORD’s wrath”; at 7:20 it reads 그들이 그 화려한 장식으로 인하여 교만을 품었고 (they conceived pride because of their splendid ornament), where WEB reads “As for the beauty of his ornament, he set it in majesty”.
- The word to make chains, and that the king will mourn
the text says, “Make chains, for the land is full of bloody crimes, and the city is full of violence. Therefore I will bring the worst of the nations, and they will possess their houses. I will also make the pride of the strong to cease. Their holy places will be profaned. Destruction comes! They will seek peace, and there will be none. Mischief will come on mischief, and rumor will be on rumor. They will seek a vision of the prophet; but the law will perish from the priest, and counsel from the elders. The king will mourn, and the prince will be clothed with desolation. The hands of the people of the land will be troubled. I will do to them after their way, and according to their own judgments I will judge them. Then they will know that I am the LORD.” No verse here says that the LORD speaks, or who is told to make chains at 7:23. At 7:26 the Korean Revised Version says that the seeking of a vision from the prophet will be in vain (헛될 것이며), where WEB reads “They will seek a vision of the prophet” with no such words.
- The likeness as the appearance of fire, which the speaker sees in the sixth year as the elders of Judah sit before him
the speaker (“I”) says, “In the sixth year, in the sixth month, in the fifth day of the month, as I sat in my house, and the elders of Judah sat before me, the Lord GOD’s hand fell on me there. Then I saw, and behold, a likeness as the appearance of fire—from the appearance of his waist and downward, fire, and from his waist and upward, as the appearance of brightness, as it were glowing metal. He stretched out the form of a hand, and took me by a lock of my head; and the Spirit lifted me up between earth and the sky, and brought me in the visions of God to Jerusalem, to the door of the gate of the inner court that looks toward the north, where there was the seat of the image of jealousy, which provokes to jealousy. Behold, the glory of the God of Israel was there, according to the appearance that I saw in the plain.” Neither edition names who “he” is at 8:3. The Korean Revised Version reads 그 허리 (literally that waist, a word that names no one) at 8:2, where WEB reads “his waist”, and 이상 (vision) at 8:4, where WEB reads “the appearance”.
- The image of jealousy northward of the gate of the altar, which the speaker sees
the speaker (“I”) says, “Then he said to me, ‘Son of man, lift up your eyes now the way toward the north.’ So I lifted up my eyes the way toward the north, and saw, northward of the gate of the altar this image of jealousy in the entry. He said to me, ‘Son of man, do you see what they do? Even the great abominations that the house of Israel commit here, that I should go far off from my sanctuary? But you will again see yet other great abominations.’” Neither edition names who “he” is.
- The idols portrayed around on the wall and the seventy elders with censers in their hands, which the speaker sees
the speaker (“I”) says, “He brought me to the door of the court; and when I looked, behold, a hole in the wall. Then he said to me, ‘Son of man, dig now in the wall.’ When I had dug in the wall, I saw a door. He said to me, ‘Go in, and see the wicked abominations that they do here.’ So I went in and looked, and saw every form of creeping things, abominable animals, and all the idols of the house of Israel, portrayed around on the wall. Seventy men of the elders of the house of Israel stood before them. In the middle of them Jaazaniah the son of Shaphan stood, every man with his censer in his hand; and the smell of the cloud of incense went up. Then he said to me, ‘Son of man, have you seen what the elders of the house of Israel do in the dark, every man in his rooms of imagery? For they say, “The LORD doesn’t see us. The LORD has forsaken the land.”’ He said also to me, ‘You will again see more of the great abominations which they do.’” Neither edition names who “he” is.
- The women weeping for Tammuz, whom the speaker sees
the speaker (“I”) says, “Then he brought me to the door of the gate of the LORD’s house which was toward the north; and I saw the women sit there weeping for Tammuz. Then he said to me, ‘Have you seen this, son of man? You will again see yet greater abominations than these.’” Neither edition names who “he” is, or says who Tammuz is.
- About twenty-five men worshiping the sun toward the east, whom the speaker sees
the speaker (“I”) says, “He brought me into the inner court of the LORD’s house; and I saw at the door of the LORD’s temple, between the porch and the altar, there were about twenty-five men with their backs toward the LORD’s temple and their faces toward the east. They were worshiping the sun toward the east. Then he said to me, ‘Have you seen this, son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? For they have filled the land with violence, and have turned again to provoke me to anger. Behold, they put the branch to their nose. Therefore I will also deal in wrath. My eye won’t spare, neither will I have pity. Though they cry in my ears with a loud voice, yet I will not hear them.’” Neither edition names who “he” is.
- The six men with their slaughter weapons and the man clothed in linen, whom the speaker sees
the speaker (“I”) says, “Then he cried in my ears with a loud voice, saying, ‘Cause those who are in charge of the city to draw near, each man with his destroying weapon in his hand.’ Behold, six men came from the way of the upper gate, which lies toward the north, every man with his slaughter weapon in his hand. One man in the middle of them was clothed in linen, with a writer’s inkhorn by his side. They went in, and stood beside the bronze altar. The glory of the God of Israel went up from the cherub, whereupon it was, to the threshold of the house; and he called to the man clothed in linen, who had the writer’s inkhorn by his side. The LORD said to him, ‘Go through the middle of the city, through the middle of Jerusalem, and set a mark on the foreheads of the men that sigh and that cry over all the abominations that are done within it.’ To the others he said in my hearing, ‘Go through the city after him, and strike. Don’t let your eye spare, neither have pity. Kill utterly the old man, the young man, the virgin, little children and women; but don’t come near any man on whom is the mark. Begin at my sanctuary.’ Then they began at the old men who were before the house. He said to them, ‘Defile the house, and fill the courts with the slain. Go out!’ They went out, and struck in the city.” The Korean Revised Version names the LORD as the one who calls the man clothed in linen at 9:3 (여호와께서 … 사람을 불러), where WEB reads “he called” and names the LORD at 9:4. Neither edition names who “he” is at 9:1 and 9:7. At 9:2 the Korean Revised Version reads 내가 본즉 (I saw), where WEB reads “Behold”.
- The cry “Ah Lord GOD!” and the answer, in what the speaker sees
the speaker (“I”) says, “While they were killing, and I was left, I fell on my face, and cried, and said, ‘Ah Lord GOD! Will you destroy all the residue of Israel in your pouring out of your wrath on Jerusalem?’ Then he said to me, ‘The iniquity of the house of Israel and Judah is exceedingly great, and the land is full of blood, and the city full of perversion; for they say, “The LORD has forsaken the land, and the LORD doesn’t see.” As for me also, my eye won’t spare, neither will I have pity, but I will bring their way on their head.’ Behold, the man clothed in linen, who had the inkhorn by his side, reported the matter, saying, ‘I have done as you have commanded me.’” Neither edition names who “he” is at 9:9. At 9:11 the Korean Revised Version names the one who commanded as 주 (Lord: 주께서 내게 명하신대로), where WEB reads “as you have commanded me”.
- The likeness of a throne over the head of the cherubim and the coals of fire, which the speaker sees
the speaker (“I”) says, “Then I looked, and see, in the expanse that was over the head of the cherubim there appeared above them as it were a sapphire stone, as the appearance of the likeness of a throne. He spoke to the man clothed in linen, and said, ‘Go in between the whirling wheels, even under the cherub, and fill both your hands with coals of fire from between the cherubim, and scatter them over the city.’ He went in as I watched. Now the cherubim stood on the right side of the house when the man went in; and the cloud filled the inner court. The LORD’s glory mounted up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD’s glory. The sound of the wings of the cherubim was heard even to the outer court, as the voice of God Almighty when he speaks. It came to pass, when he commanded the man clothed in linen, saying, ‘Take fire from between the whirling wheels, from between the cherubim,’ that he went in and stood beside a wheel. The cherub stretched out his hand from between the cherubim to the fire that was between the cherubim, and took some of it, and put it into the hands of him who was clothed in linen, who took it and went out. The form of a man’s hand appeared here in the cherubim under their wings.” The Korean Revised Version names God (하나님이) as the one who speaks at 10:2 and commands at 10:6, where WEB reads “He” and “he”; at 10:7 it reads 한 그룹이 (one cherub), where WEB reads “The cherub”.
- The four wheels beside the cherubim, which the speaker sees
the speaker (“I”) says, “I looked, and behold, there were four wheels beside the cherubim, one wheel beside one cherub, and another wheel beside another cherub. The appearance of the wheels was like a beryl stone. As for their appearance, the four of them had one likeness, like a wheel within a wheel. When they went, they went in their four directions. They didn’t turn as they went, but to the place where the head looked they followed it. They didn’t turn as they went. Their whole body, including their backs, their hands, their wings, and the wheels, were full of eyes all around, even the wheels that the four of them had. As for the wheels, they were called in my hearing, ‘the whirling wheels’. Every one of them had four faces. The first face was the face of the cherub. The second face was the face of a man. The third face was the face of a lion. The fourth was the face of an eagle. The cherubim mounted up. This is the living creature that I saw by the river Chebar. When the cherubim went, the wheels went beside them; and when the cherubim lifted up their wings to mount up from the earth, the wheels also didn’t turn from beside them. When they stood, these stood. When they mounted up, these mounted up with them; for the spirit of the living creature was in them.” At 10:11 and 10:14 the Korean Revised Version names the cherubim (그룹들) as the ones that go and that have four faces, where WEB reads “they” and “them”; at 10:15 it reads 그들은 내가 그발강 가에서 보던 생물이라 (they are the living creature that I saw by the river Chebar), where WEB reads “This is the living creature that I saw by the river Chebar”.
- The LORD’s glory going out from over the threshold of the house, and the cherubim at the east gate, which the speaker sees
the speaker (“I”) says, “The LORD’s glory went out from over the threshold of the house and stood over the cherubim. The cherubim lifted up their wings and mounted up from the earth in my sight when they went out, with the wheels beside them. Then they stood at the door of the east gate of the LORD’s house; and the glory of the God of Israel was over them above. This is the living creature that I saw under the God of Israel by the river Chebar; and I knew that they were cherubim. Every one had four faces, and every one four wings. The likeness of the hands of a man was under their wings. As for the likeness of their faces, they were the faces which I saw by the river Chebar, their appearances and themselves. They each went straight forward.”
- The twenty-five men at the east gate of the LORD’s house, whom the speaker sees
the speaker (“I”) says, “Moreover the Spirit lifted me up and brought me to the east gate of the LORD’s house, which looks eastward. Behold, twenty-five men were at the door of the gate; and I saw among them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people. He said to me, ‘Son of man, these are the men who devise iniquity, and who give wicked counsel in this city; who say, “The time is not near to build houses. This is the cauldron, and we are the meat.” Therefore prophesy against them. Prophesy, son of man.’” Neither edition names who “he” is at 11:2. At 11:3 the Korean Revised Version reads 이 성읍은 가마가 되고 (this city becomes the cauldron), where WEB reads “This is the cauldron”.
- The LORD’s word of the cauldron and the meat, to be spoken to the house of Israel
the speaker (“I”) says, “The LORD’s Spirit fell on me, and he said to me,” and the words said to the speaker are, “Speak, ‘The LORD says: “Thus you have said, house of Israel; for I know the things that come into your mind. You have multiplied your slain in this city, and you have filled its streets with the slain.” Therefore the Lord GOD says: “Your slain whom you have laid in the middle of it, they are the meat, and this is the cauldron; but you will be brought out of the middle of it. You have feared the sword; and I will bring the sword on you,” says the Lord GOD. “I will bring you out of the middle of it, and deliver you into the hands of strangers, and will execute judgments among you. You will fall by the sword. I will judge you in the border of Israel. Then you will know that I am the LORD. This will not be your cauldron, neither will you be the meat in the middle of it. I will judge you in the border of Israel. You will know that I am the LORD, for you have not walked in my statutes. You have not executed my ordinances, but have done after the ordinances of the nations that are around you.”’” WEB names the one who speaks at 11:5 only as “he”, where the Korean Revised Version has the LORD’s Spirit speak (여호와의 신이 내게 임하여 가라사대); at 11:7 and 11:8 the Korean Revised Version reads 나 주 여호와가 말하노라 (I the Lord GOD say), where WEB reads “the Lord GOD says” and “says the Lord GOD”.
- The death of Pelatiah the son of Benaiah, which the speaker sees as he prophesies
the speaker (“I”), telling what he saw, says, “When I prophesied, Pelatiah the son of Benaiah died. Then I fell down on my face, and cried with a loud voice, and said, ‘Ah Lord GOD! Will you make a full end of the remnant of Israel?’” The verse says that Pelatiah died when the speaker prophesied, and does not say how he died.
- The Lord GOD’s word that he will be a sanctuary for a little while to those he scattered, and will give them one heart
the LORD’s word comes to the speaker (“I”), saying, “Son of man, your brothers, even your brothers, the men of your relatives, and all the house of Israel, all of them, are the ones to whom the inhabitants of Jerusalem have said, ‘Go far away from the LORD. This land has been given to us for a possession.’ Therefore say, ‘The Lord GOD says: “Whereas I have removed them far off among the nations, and whereas I have scattered them among the countries, yet I will be to them a sanctuary for a little while in the countries where they have come.”’ Therefore say, ‘The Lord GOD says: “I will gather you from the peoples, and assemble you out of the countries where you have been scattered, and I will give you the land of Israel.” They will come there, and they will take away all its detestable things and all its abominations from there. I will give them one heart, and I will put a new spirit within them. I will take the stony heart out of their flesh, and will give them a heart of flesh, that they may walk in my statutes, and keep my ordinances, and do them. They will be my people, and I will be their God. But as for them whose heart walks after the heart of their detestable things and their abominations, I will bring their way on their own heads,’ says the Lord GOD.” WEB keeps 11:18–21 inside the words the speaker is told to say at 11:17, and closes them with “says the Lord GOD”; the Korean Revised Version closes those words at 11:17 (하셨다 하라) and gives 11:18–21 after them, closing with 나 주 여호와의 말이니라. At 11:15 the Korean Revised Version names the inhabitants of Jerusalem first (예루살렘 거민이 너의 형제 … 이르기를), where WEB names the brothers first.
- The LORD’s glory on the mountain east of the city, which the speaker sees, and what he tells the captives
the speaker (“I”) says, “Then the cherubim lifted up their wings, and the wheels were beside them. The glory of the God of Israel was over them above. The LORD’s glory went up from the middle of the city, and stood on the mountain which is on the east side of the city. The Spirit lifted me up, and brought me in the vision by the Spirit of God into Chaldea, to the captives. So the vision that I had seen went up from me. Then I spoke to the captives all the things that the LORD had shown me.” The text does not name the mountain on the east side of the city.
- The LORD’s word to bring out baggage by day and to dig through the wall, and the speaker doing as he was commanded
the LORD’s word comes to the speaker (“I”), saying, “Son of man, you dwell in the middle of the rebellious house, who have eyes to see, and don’t see, who have ears to hear, and don’t hear; for they are a rebellious house. Therefore, you son of man, prepare your baggage for moving, and move by day in their sight. You shall move from your place to another place in their sight. It may be they will consider, though they are a rebellious house. You shall bring out your baggage by day in their sight, as baggage for moving. You shall go out yourself at evening in their sight, as when men go out into exile. Dig through the wall in their sight, and carry your baggage out that way. In their sight you shall bear it on your shoulder, and carry it out in the dark. You shall cover your face, so that you don’t see the land, for I have set you for a sign to the house of Israel.” The speaker says, “I did so as I was commanded. I brought out my baggage by day, as baggage for moving, and in the evening I dug through the wall with my hand. I brought it out in the dark, and bore it on my shoulder in their sight.” The Korean Revised Version closes the word at the end of 12:6 with 하시기로 and goes straight on to 12:7.
- The LORD’s word that the burden concerns the prince in Jerusalem and all the house of Israel
in the morning the LORD’s word comes to the speaker (“I”), saying, “Son of man, hasn’t the house of Israel, the rebellious house, said to you, ‘What are you doing?’ Say to them, ‘The Lord GOD says: “This burden concerns the prince in Jerusalem, and all the house of Israel among whom they are.”’ Say, ‘I am your sign. As I have done, so will it be done to them. They will go into exile, into captivity. The prince who is among them will bear his baggage on his shoulder in the dark, and will go out. They will dig through the wall to carry things out that way. He will cover his face, because he will not see the land with his eyes. I will also spread my net on him, and he will be taken in my snare. I will bring him to Babylon to the land of the Chaldeans; yet he will not see it, though he will die there. I will scatter toward every wind all who are around him to help him, and all his bands. I will draw out the sword after them. They will know that I am the LORD when I disperse them among the nations and scatter them through the countries. But I will leave a few men of them from the sword, from the famine, and from the pestilence, that they may declare all their abominations among the nations where they come. Then they will know that I am the LORD.’” WEB keeps 12:13–16 inside the words the speaker is to say, which open at 12:11 with “Say”, and closes them at the end of 12:16; the Korean Revised Version closes those words at the end of 12:12 with 하라 and gives 12:13–16 after them, outside those words. The text does not name the prince. The Korean Revised Version reads 이튿날 아침에, the next morning (12:8), 예루살렘 왕, the king of Jerusalem, where WEB reads “the prince in Jerusalem”, and 예조, an omen, where WEB reads “burden” (12:10), and 왕, the king, at 12:12, where WEB reads “The prince who is among them”. At 12:12 it tells first of the digging through the wall (무리가 성벽을 뚫고 행구를 그리로 가지고 나가고) and then of the king going out, and at 12:13 it reads 갈대아 땅 바벨론, Babylon in the land of the Chaldeans, and gives the dying before the not seeing (그가 거기서 죽으려니와 그 땅을 보지 못하리라).
- The LORD’s word to eat bread with quaking and drink water with trembling
the LORD’s word comes to the speaker (“I”), saying, “Son of man, eat your bread with quaking, and drink your water with trembling and with fearfulness. Tell the people of the land, ‘The Lord GOD says concerning the inhabitants of Jerusalem and the land of Israel: “They will eat their bread with fearfulness and drink their water in dismay, that her land may be desolate, and all that is therein, because of the violence of all those who dwell therein. The cities that are inhabited will be laid waste, and the land will be a desolation. Then you will know that I am the LORD.”’” The text does not say that the speaker did so. At 12:19 the Korean Revised Version reads 이 땅 백성, the people of this land, where WEB reads “the people of the land”, and 땅에 가득한 것이 황무하게 됨이라, all that fills the land will be laid waste, where WEB reads “that her land may be desolate, and all that is therein”.
- The LORD’s word that the proverb “The days are prolonged, and every vision fails” will cease
the LORD’s word comes to the speaker (“I”), saying, “Son of man, what is this proverb that you have in the land of Israel, saying, ‘The days are prolonged, and every vision fails’? Tell them therefore, ‘The Lord GOD says: “I will make this proverb to cease, and they will no more use it as a proverb in Israel;”’ but tell them, ‘“The days are at hand, and the fulfillment of every vision. For there will be no more any false vision nor flattering divination within the house of Israel. For I am the LORD. I will speak, and the word that I speak will be performed. It will be no more deferred; for in your days, rebellious house, I will speak the word and will perform it,” says the Lord GOD.’” WEB keeps 12:23–25 in the words that open with “but tell them” and closes them at the end of 12:25; the Korean Revised Version closes those words at the end of 12:24 with 하라 and closes 12:25 on its own with 나 주 여호와의 말이니라 하셨다 하라.
- The LORD’s word on the vision that the house of Israel says is “for many days to come”
the LORD’s word comes to the speaker (“I”), saying, “Son of man, behold, they of the house of Israel say, ‘The vision that he sees is for many days to come, and he prophesies of times that are far off.’ Therefore tell them, ‘The Lord GOD says: “None of my words will be deferred any more, but the word which I speak will be performed,” says the Lord GOD.’” Neither edition names the “he” of 12:27.
- The LORD’s word against the prophets of Israel who prophesy out of their own heart, and the wall plastered with whitewash
the LORD’s word comes to the speaker (“I”), saying, “Son of man, prophesy against the prophets of Israel who prophesy, and say to those who prophesy out of their own heart, ‘Hear the LORD’s word: The Lord GOD says, “Woe to the foolish prophets, who follow their own spirit, and have seen nothing! Israel, your prophets have been like foxes in the waste places. You have not gone up into the gaps or built up the wall for the house of Israel, to stand in the battle in the LORD’s day. They have seen falsehood and lying divination, who say, ‘The LORD says;’ but the LORD has not sent them. They have made men to hope that the word would be confirmed. Haven’t you seen a false vision, and haven’t you spoken a lying divination, in that you say, ‘The LORD says;’ but I have not spoken?” Therefore the Lord GOD says: “Because you have spoken falsehood and seen lies, therefore, behold, I am against you,” says the Lord GOD. “My hand will be against the prophets who see false visions and who utter lying divinations. They will not be in the council of my people, neither will they be written in the writing of the house of Israel, neither will they enter into the land of Israel. Then you will know that I am the Lord GOD.” Because, even because they have seduced my people, saying, “Peace;” and there is no peace. When one builds up a wall, behold, they plaster it with whitewash. Tell those who plaster it with whitewash that it will fall. There will be an overflowing shower; and you, great hailstones, will fall. A stormy wind will tear it. Behold, when the wall has fallen, won’t it be said to you, “Where is the plaster with which you have plastered it?” Therefore the Lord GOD says: “I will even tear it with a stormy wind in my wrath. There will be an overflowing shower in my anger, and great hailstones in wrath to consume it. So I will break down the wall that you have plastered with whitewash, and bring it down to the ground, so that its foundation will be uncovered. It will fall, and you will be consumed in the middle of it. Then you will know that I am the LORD. Thus I will accomplish my wrath on the wall, and on those who have plastered it with whitewash. I will tell you, ‘The wall is no more, nor those who plastered it—to wit, the prophets of Israel who prophesy concerning Jerusalem, and who see visions of peace for her, and there is no peace,’” says the Lord GOD.’” WEB keeps 13:16 inside the words that open at 13:15 with “I will tell you” (“to wit, the prophets of Israel who prophesy concerning Jerusalem”); the Korean Revised Version closes those words at 13:15 with 하리니 and gives 13:16 apart, as a sentence of its own: 이들은 예루살렘에 대하여 예언하여 평강이 없으나 평강의 묵시를 본다 하는 이스라엘의 선지자들이니라. At 13:5 it names the prophets (너희 선지자들이), where WEB reads “You”, and at 13:6 it tells first of the hope they raise that the word will be confirmed and then that the LORD has not sent them.
- The LORD’s word against “the daughters of your people, who prophesy out of their own heart”, and their magic bands and veils
the text says, “You, son of man, set your face against the daughters of your people, who prophesy out of their own heart; and prophesy against them, and say,” and WEB opens a quotation there: “The Lord GOD says: ‘Woe to the women who sew magic bands on all elbows and make veils for the head of persons of every stature to hunt souls! Will you hunt the souls of my people and save souls alive for yourselves? You have profaned me among my people for handfuls of barley and for pieces of bread, to kill the souls who should not die and to save the souls alive who should not live, by your lying to my people who listen to lies.’ Therefore the Lord GOD says: ‘Behold, I am against your magic bands, with which you hunt the souls to make them fly, and I will tear them from your arms. I will let the souls fly free, even the souls whom you ensnare like birds. I will also tear your veils and deliver my people out of your hand; and they will no longer be in your hand to be ensnared. Then you will know that I am the LORD. Because with lies you have grieved the heart of the righteous, whom I have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way, and be saved alive. Therefore you shall no more see false visions nor practice divination. I will deliver my people out of your hand. Then you will know that I am the LORD.’” WEB sets 13:17 outside quotation marks, and neither edition says there who speaks. The Korean Revised Version reads 방석 where WEB reads “magic bands” (13:18, 13:20), 수건 where WEB reads “veils” (13:18, 13:21), and 두어웅큼 보리와 두어조각 떡, a few handfuls of barley and a few pieces of bread, where WEB reads “for handfuls of barley and for pieces of bread” (13:19).
- The elders of Israel who sit before the speaker, and the LORD’s word on those who take their idols into their heart
the speaker (“I”) says, “Then some of the elders of Israel came to me and sat before me.” The LORD’s word comes to him, saying, “Son of man, these men have taken their idols into their heart, and put the stumbling block of their iniquity before their face. Should I be inquired of at all by them? Therefore speak to them and tell them, ‘The Lord GOD says: “Every man of the house of Israel who takes his idols into his heart and puts the stumbling block of his iniquity before his face then comes to the prophet, I the LORD will answer him there according to the multitude of his idols, that I may take the house of Israel in their own heart, because they are all estranged from me through their idols.”’ Therefore tell the house of Israel, ‘The Lord GOD says: “Return, and turn yourselves from your idols! Turn away your faces from all your abominations. For everyone of the house of Israel, or of the strangers who live in Israel, who separates himself from me and takes his idols into his heart, and puts the stumbling block of his iniquity before his face, and comes to the prophet to inquire for himself of me, I the LORD will answer him by myself. I will set my face against that man and will make him an astonishment, for a sign and a proverb, and I will cut him off from among my people. Then you will know that I am the LORD. If the prophet is deceived and speaks a word, I, the LORD, have deceived that prophet, and I will stretch out my hand on him, and will destroy him from among my people Israel. They will bear their iniquity. The iniquity of the prophet will be even as the iniquity of him who seeks him, that the house of Israel may no more go astray from me, neither defile themselves any more with all their transgressions; but that they may be my people, and I may be their God,” says the Lord GOD.’” The Korean Revised Version reads 이스라엘 장로 두어사람, a few of the elders of Israel, where WEB reads “some of the elders of Israel” (14:1).
- The LORD’s word on the three men Noah, Daniel and Job, and the four severe judgments on Jerusalem
the LORD’s word comes to the speaker (“I”), saying, “Son of man, when a land sins against me by committing a trespass, and I stretch out my hand on it, and break the staff of its bread and send famine on it, and cut off from it man and animal—though these three men, Noah, Daniel, and Job, were in it, they would deliver only their own souls by their righteousness,” says the Lord GOD. “If I cause evil animals to pass through the land, and they ravage it and it is made desolate, so that no man may pass through because of the animals—though these three men were in it, as I live,” says the Lord GOD, “they would deliver neither sons nor daughters. They only would be delivered, but the land would be desolate. Or if I bring a sword on that land, and say, ‘Sword, go through the land, so that I cut off from it man and animal’—though these three men were in it, as I live,” says the Lord GOD, “they would deliver neither sons nor daughters, but they only would be delivered themselves. Or if I send a pestilence into that land, and pour out my wrath on it in blood, to cut off from it man and animal—though Noah, Daniel, and Job, were in it, as I live,” says the Lord GOD, “they would deliver neither son nor daughter; they would deliver only their own souls by their righteousness.” Then the Lord GOD says, “How much more when I send my four severe judgments on Jerusalem—the sword, the famine, the evil animals, and the pestilence—to cut off from it man and animal! Yet, behold, there will be left a remnant in it that will be carried out, both sons and daughters. Behold, they will come out to you, and you will see their way and their doings. Then you will be comforted concerning the evil that I have brought on Jerusalem, even concerning all that I have brought on it. They will comfort you, when you see their way and their doings; then you will know that I have not done all that I have done in it without cause,” says the Lord GOD. The Korean Revised Version closes the word that came at 14:12 at the end of 14:20 with 하시니라 and opens 14:21 with 주 여호와께서 가라사대, where WEB reads “For the Lord GOD says:”. It reads 어느 나라, some nation, where WEB reads “a land” (14:13), and 죽임으로, by killing, where WEB reads “in blood” (14:19); at 14:23 it names Jerusalem (내가 예루살렘에서 행한 모든 일), where WEB reads “all that I have done in it”.
- The LORD’s word on the vine wood among the trees of the forest and the inhabitants of Jerusalem
the LORD’s word comes to the speaker (“I”), saying, “Son of man, what is the vine tree more than any tree, the vine branch which is among the trees of the forest? Will wood be taken of it to make anything? Will men take a pin of it to hang any vessel on it? Behold, it is cast into the fire for fuel; the fire has devoured both its ends, and the middle of it is burned. Is it profitable for any work? Behold, when it was whole, it was suitable for no work. How much less, when the fire has devoured it, and it has been burned, will it yet be suitable for any work?” Then the Lord GOD says, “As the vine wood among the trees of the forest, which I have given to the fire for fuel, so I will give the inhabitants of Jerusalem. I will set my face against them. They will go out from the fire, but the fire will still devour them. Then you will know that I am the LORD, when I set my face against them. I will make the land desolate, because they have acted unfaithfully,” says the Lord GOD. WEB closes the first quotation at the end of 15:5 and opens 15:6 with “Therefore the Lord GOD says:”; the Korean Revised Version keeps 15:2–8 in one word, continuing at 15:6 with 그러므로 주 여호와 내가 말하노라 and closing at the end of 15:8 with 하시니라. At 15:4 it reads 불에 던질 화목이 될 뿐이라, it will be only fuel to cast into the fire, where WEB reads “Behold, it is cast into the fire for fuel”.
- The LORD’s word to Jerusalem on her origin, her birth and her beauty
the LORD’s word comes to the speaker (“I”), saying, “Son of man, cause Jerusalem to know her abominations; and say, ‘The Lord GOD says to Jerusalem: “Your origin and your birth is of the land of the Canaanite. An Amorite was your father, and your mother was a Hittite. As for your birth, in the day you were born your navel was not cut. You weren’t washed in water to cleanse you. You weren’t salted at all, nor wrapped in blankets at all. No eye pitied you, to do any of these things to you, to have compassion on you; but you were cast out in the open field, because you were abhorred in the day that you were born. When I passed by you, and saw you wallowing in your blood, I said to you, ‘Though you are in your blood, live!’ Yes, I said to you, ‘Though you are in your blood, live!’ I caused you to multiply as that which grows in the field, and you increased and grew great, and you attained to excellent beauty. Your breasts were formed, and your hair grew; yet you were naked and bare. Now when I passed by you, and looked at you, behold, your time was the time of love; and I spread my garment over you and covered your nakedness. Yes, I pledged myself to you and entered into a covenant with you,” says the Lord GOD, “and you became mine. Then I washed you with water. Yes, I thoroughly washed away your blood from you, and I anointed you with oil. I clothed you also with embroidered work and put leather sandals on you. I dressed you with fine linen and covered you with silk. I decked you with ornaments, put bracelets on your hands, and put a chain on your neck. I put a ring on your nose, earrings in your ears, and a beautiful crown on your head. Thus you were decked with gold and silver. Your clothing was of fine linen, silk, and embroidered work. You ate fine flour, honey, and oil. You were exceedingly beautiful, and you prospered to royal estate. Your renown went out among the nations for your beauty; for it was perfect, through my majesty which I had put on you,” says the Lord GOD.’” Neither edition closes these words at the end of 16:14. The Korean Revised Version reads 예루살렘에 대하여, concerning Jerusalem, where WEB reads “to Jerusalem”, and 네 근본과 난 땅은 가나안이요 where WEB reads “Your origin and your birth is of the land of the Canaanite” (16:3); at 16:10 it reads 물돼지 가죽신 where WEB reads “leather sandals”.
- The LORD’s word against trusting in beauty and playing the prostitute
the Lord GOD says, “But you trusted in your beauty, and played the prostitute because of your renown, and poured out your prostitution on everyone who passed by. It was his. You took some of your garments, and made for yourselves high places decked with various colors, and played the prostitute on them. This shouldn’t happen, neither shall it be. You also took your beautiful jewels of my gold and of my silver, which I had given you, and made for yourself images of men, and played the prostitute with them. You took your embroidered garments, covered them, and set my oil and my incense before them. My bread also which I gave you, fine flour, oil, and honey, with which I fed you, you even set it before them for a pleasant aroma; and so it was,” says the Lord GOD. “Moreover you have taken your sons and your daughters, whom you have borne to me, and you have sacrificed these to them to be devoured. Was your prostitution a small matter, that you have slain my children and delivered them up, in causing them to pass through the fire to them? In all your abominations and your prostitution you have not remembered the days of your youth, when you were naked and bare, and were wallowing in your blood. It has happened after all your wickedness—woe, woe to you!” says the Lord GOD—“that you have built for yourselves a vaulted place, and have made yourselves a lofty place in every street. You have built your lofty place at the head of every way, and have made your beauty an abomination, and have opened your feet to everyone who passed by, and multiplied your prostitution. You have also committed sexual immorality with the Egyptians, your neighbors, great of flesh; and have multiplied your prostitution, to provoke me to anger. See therefore, I have stretched out my hand over you, and have diminished your portion, and delivered you to the will of those who hate you, the daughters of the Philistines, who are ashamed of your lewd way. You have played the prostitute also with the Assyrians, because you were insatiable; yes, you have played the prostitute with them, and yet you weren’t satisfied. You have moreover multiplied your prostitution to the land of merchants, to Chaldea; and yet you weren’t satisfied with this. How weak is your heart,” says the Lord GOD, “since you do all these things, the work of an impudent prostitute; in that you build your vaulted place at the head of every way, and make your lofty place in every street, and have not been as a prostitute, in that you scorn pay. Adulterous wife, who takes strangers instead of her husband! People give gifts to all prostitutes; but you give your gifts to all your lovers, and bribe them, that they may come to you on every side for your prostitution. You are different from other women in your prostitution, in that no one follows you to play the prostitute; and whereas you give hire, and no hire is given to you, therefore you are different.” These verses do not name the “you”; 16:19, 16:23 and 16:30 give the words as the Lord GOD’s. The Korean Revised Version reads 네 몸이 그들의 것이 되도다 where WEB reads “It was his” (16:15), 불살랐느니라, burned, where WEB reads “to be devoured” (16:20), 블레셋 여자, the Philistine women, where WEB reads “the daughters of the Philistines” (16:27), and 장사하는 땅 갈대아에까지, as far as Chaldea, the land of trade, where WEB reads “to the land of merchants, to Chaldea” (16:29).
- The LORD’s word that the prostitute will be judged as women who break wedlock and shed blood are judged
the text says, “Therefore, prostitute, hear the LORD’s word:” and the Lord GOD says, “Because your filthiness was poured out, and your nakedness uncovered through your prostitution with your lovers; and because of all the idols of your abominations, and for the blood of your children, that you gave to them; therefore see, I will gather all your lovers, with whom you have taken pleasure, and all those whom you have loved, with all those whom you have hated. I will even gather them against you on every side, and will uncover your nakedness to them, that they may see all your nakedness. I will judge you as women who break wedlock and shed blood are judged; and I will bring on you the blood of wrath and jealousy. I will also give you into their hand, and they will throw down your vaulted place, and break down your lofty places. They will strip you of your clothes and take your beautiful jewels. They will leave you naked and bare. They will also bring up a company against you, and they will stone you with stones, and thrust you through with their swords. They will burn your houses with fire, and execute judgments on you in the sight of many women. I will cause you to cease from playing the prostitute, and you will also give no hire any more. So I will cause my wrath toward you to rest, and my jealousy will depart from you. I will be quiet, and will not be angry any more. Because you have not remembered the days of your youth, but have raged against me in all these things; therefore, behold, I also will bring your way on your head,” says the Lord GOD: “and you shall not commit this lewdness with all your abominations.” WEB does not close these words at the end of 16:43. These verses call the “you” “prostitute” and give no name. The Korean Revised Version opens 16:36 with 나 주 여호와가 말하노라, and reads 국문하여 where WEB reads “judge” (16:38), and 이 모든 일로 나를 격노케 하였은즉 where WEB reads “but have raged against me in all these things” (16:43).
- The LORD’s word on the proverb of the mother and the daughter, and the elder sister Samaria and the younger sister Sodom
the Lord GOD says, “Behold, everyone who uses proverbs will use this proverb against you, saying, ‘As is the mother, so is her daughter.’ You are the daughter of your mother, who loathes her husband and her children; and you are the sister of your sisters, who loathed their husbands and their children. Your mother was a Hittite, and your father an Amorite. Your elder sister is Samaria, who dwells at your left hand, she and her daughters; and your younger sister, who dwells at your right hand, is Sodom with her daughters. Yet you have not walked in their ways, nor done their abominations; but soon you were more corrupt than they in all your ways. As I live,” says the Lord GOD, “Sodom your sister has not done, she nor her daughters, as you have done, you and your daughters. Behold, this was the iniquity of your sister Sodom: pride, fullness of bread, and prosperous ease was in her and in her daughters. She also didn’t strengthen the hand of the poor and needy. They were arrogant and committed abomination before me. Therefore I took them away when I saw it. Samaria hasn’t committed half of your sins; but you have multiplied your abominations more than they, and have justified your sisters by all your abominations which you have done. You also bear your own shame yourself, in that you have given judgment for your sisters; through your sins that you have committed more abominable than they, they are more righteous than you. Yes, be also confounded, and bear your shame, in that you have justified your sisters.” WEB does not close these words at the end of 16:52. These verses call the elder sister Samaria and the younger sister Sodom, and do not name the “you”; 16:48 gives the words as the Lord GOD’s. The Korean Revised Version reads 형의 동생, the younger sister of an elder sister, where WEB reads “the sister of your sisters” (16:45), 그것을 적게 여겨서, thinking it a small thing, where WEB reads “but soon” (16:47), and 네 형과 아우, the elder sister and the younger, where WEB reads “your sisters” (16:51–52).
- The LORD’s word that he will reverse the captivity of Sodom and Samaria and establish an everlasting covenant
the Lord GOD says, “I will reverse their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, and the captivity of your captives among them; that you may bear your own shame, and may be ashamed because of all that you have done, in that you are a comfort to them. Your sisters, Sodom and her daughters, will return to their former estate; and Samaria and her daughters will return to their former estate; and you and your daughters will return to your former estate. For your sister Sodom was not mentioned by your mouth in the day of your pride, before your wickedness was uncovered, as at the time of the reproach of the daughters of Syria, and of all who are around her, the daughters of the Philistines, who despise you all around. You have borne your lewdness and your abominations,” says the LORD. The Lord GOD says, “I will also deal with you as you have done, who have despised the oath in breaking the covenant. Nevertheless I will remember my covenant with you in the days of your youth, and I will establish an everlasting covenant with you. Then you will remember your ways and be ashamed when you receive your sisters, your elder sisters and your younger; and I will give them to you for daughters, but not by your covenant. I will establish my covenant with you. Then you will know that I am the LORD; that you may remember, and be confounded, and never open your mouth any more because of your shame, when I have forgiven you all that you have done,” says the Lord GOD. These verses do not name the “you”. WEB opens 16:59 with “For the Lord GOD says:”, and the Korean Revised Version closes the word at the end of 16:63 with 하셨다 하라. At 16:57 the Korean Revised Version reads 아람 딸들이 너를 능욕하기 전에며 너의 사방에 둘러 있는 블레셋 딸들이 너를 멸시하기 전에니라, where WEB reads “as at the time of the reproach of the daughters of Syria, and of all who are around her, the daughters of the Philistines, who despise you all around”, and at 16:61 네 형과 아우, the elder sister and the younger, where WEB reads “your sisters, your elder sisters and your younger”.
- The LORD’s word to tell a riddle and a parable of the eagles and the vine
the LORD’s word comes to the speaker (“I”), saying, “Son of man, tell a riddle, and speak a parable to the house of Israel; and say, ‘The Lord GOD says: “A great eagle with great wings and long feathers, full of feathers which had various colors, came to Lebanon and took the top of the cedar. He cropped off the topmost of its young twigs, and carried it to a land of traffic. He planted it in a city of merchants. He also took some of the seed of the land and planted it in fruitful soil. He placed it beside many waters. He set it as a willow tree. It grew and became a spreading vine of low stature, whose branches turned toward him, and its roots were under him. So it became a vine, produced branches, and shot out sprigs. There was also another great eagle with great wings and many feathers. Behold, this vine bent its roots toward him, and shot out its branches toward him, from the ground where it was planted, that he might water it. It was planted in a good soil by many waters, that it might produce branches and that it might bear fruit, that it might be a good vine.”’ Say, ‘The Lord GOD says: “Will it prosper? Won’t he pull up its roots and cut off its fruit, that it may wither, that all its fresh springing leaves may wither? It can’t be raised from its roots by a strong arm or many people. Yes, behold, being planted, will it prosper? Won’t it utterly wither when the east wind touches it? It will wither in the ground where it grew.”’” These ten verses do not say what the eagles, the cedar and the vine are. The Korean Revised Version names the eagle at 17:6 (독수리를 향하였고 … 독수리의 아래, toward the eagle … under the eagle) and at 17:9 (이 독수리가, this eagle), where WEB reads “toward him”, “under him” and “he”; it ends 17:9 with 많은 백성이나 강한 팔이 아니라도 그 뿌리를 뽑으리라 (will pluck up its roots, even without many people or a strong arm), where WEB reads “It can’t be raised from its roots by a strong arm or many people”.
- The LORD’s word to ask the rebellious house whether they know what these things mean
moreover the LORD’s word comes to the speaker (“I”), saying, “Say now to the rebellious house, ‘Don’t you know what these things mean?’ Tell them, ‘Behold, the king of Babylon came to Jerusalem, and took its king, and its princes, and brought them to him to Babylon. He took one of the royal offspring, and made a covenant with him. He also brought him under an oath, and took away the mighty of the land, that the kingdom might be brought low, that it might not lift itself up, but that by keeping his covenant it might stand. But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and many people. Will he prosper? Will he who does such things escape? Will he break the covenant, and still escape? As I live,’ says the Lord GOD, ‘surely in the place where the king dwells who made him king, whose oath he despised, and whose covenant he broke, even with him in the middle of Babylon he will die. Pharaoh with his mighty army and great company won’t help him in the war, when they cast up mounds and build forts to cut off many persons. For he has despised the oath by breaking the covenant; and behold, he had given his hand, and yet has done all these things. He won’t escape. Therefore the Lord GOD says: ‘As I live, I will surely bring on his own head my oath that he has despised and my covenant that he has broken. I will spread my net on him, and he will be taken in my snare. I will bring him to Babylon, and will enter into judgment with him there for his trespass that he has trespassed against me. All his fugitives in all his bands will fall by the sword, and those who remain will be scattered toward every wind. Then you will know that I, the LORD, have spoken it.’” Neither edition closes the LORD’s words at the end of 17:21. Neither edition names the king of 17:12 or the one of the royal offspring of 17:13. The Korean Revised Version reads 사자 (messengers) at 17:15, where WEB reads “ambassadors”; at 17:16 it reads 바벨론 왕이 그를 왕으로 세웠거늘 (the king of Babylon made him king), where WEB reads “the king … who made him king”; it opens 17:17 with 대적이 토성을 쌓으며 운제를 세우고 (the enemy casts up mounds and sets up scaling ladders), where WEB opens with Pharaoh and reads “they cast up mounds and build forts”; and at 17:19 it reads 내가 그 죄를 그 머리에 돌리되 (turning his sin on his own head), where WEB reads “I will surely bring on his own head my oath that he has despised and my covenant that he has broken”.
- The LORD’s word that he will take a tender twig from the top of the cedar and plant it on a high mountain
the LORD says, “The Lord GOD says: ‘I will also take some of the lofty top of the cedar, and will plant it. I will crop off from the topmost of its young twigs a tender one, and I will plant it on a high and lofty mountain. I will plant it in the mountain of the height of Israel; and it will produce boughs, and bear fruit, and be a good cedar. Birds of every kind will dwell in the shade of its branches. All the trees of the field will know that I, the LORD, have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree flourish. I, the LORD, have spoken and have done it.’” The Korean Revised Version closes the word at the end of 17:24 with 하라, and WEB closes its quotation there. At 17:23 the Korean Revised Version reads 각양 새가 그 아래 깃들이며 그 가지 그늘에 거할찌라 (birds of every kind will nest under it and dwell in the shade of its branches), where WEB reads “Birds of every kind will dwell in the shade of its branches”. At 17:24 it reads 높은 나무를 낮추고 … 마른 나무를 무성케 하는줄 (that the LORD brings down the high tree … and makes the dry tree flourish), where WEB reads “have brought down the high tree … and have made the dry tree flourish”, and it ends with 나 여호와는 말하고 이루느니라 (the LORD speaks and brings it about), where WEB reads “I, the LORD, have spoken and have done it”.
- The LORD’s word that the proverb of the sour grapes shall be used no more
the LORD’s word comes to the speaker (“I”) again, saying, “What do you mean, that you use this proverb concerning the land of Israel, saying, ‘The fathers have eaten sour grapes, and the children’s teeth are set on edge’? As I live,” says the Lord GOD, “you shall not use this proverb any more in Israel. Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine. The soul who sins, he shall die.” Neither edition closes these words at the end of 18:4.
- The LORD’s word that the just man shall live and the soul who sins shall die
the LORD says, “But if a man is just, and does that which is lawful and right, and has not eaten on the mountains, hasn’t lifted up his eyes to the idols of the house of Israel, hasn’t defiled his neighbor’s wife, hasn’t come near a woman in her impurity, and has not wronged any, but has restored to the debtor his pledge, has taken nothing by robbery, has given his bread to the hungry, and has covered the naked with a garment; he who hasn’t lent to them with interest, hasn’t taken any increase from them, who has withdrawn his hand from iniquity, has executed true justice between man and man, has walked in my statutes, and has kept my ordinances, to deal truly; he is just, he shall surely live,” says the Lord GOD. “If he fathers a son who is a robber who sheds blood, and who does any one of these things, or who does not do any of those things but has eaten at the mountain shrines and defiled his neighbor’s wife, has wronged the poor and needy, has taken by robbery, has not restored the pledge, and has lifted up his eyes to the idols, has committed abomination, has lent with interest, and has taken increase from the poor, shall he then live? He shall not live. He has done all these abominations. He shall surely die. His blood will be on him. Now, behold, if he fathers a son who sees all his father’s sins which he has done, and fears, and doesn’t do likewise, who hasn’t eaten on the mountains, hasn’t lifted up his eyes to the idols of the house of Israel, hasn’t defiled his neighbor’s wife, hasn’t wronged any, hasn’t taken anything to pledge, hasn’t taken by robbery, but has given his bread to the hungry, and has covered the naked with a garment; who has withdrawn his hand from the poor, who hasn’t received interest or increase, has executed my ordinances, has walked in my statutes; he shall not die for the iniquity of his father. He shall surely live. As for his father, because he cruelly oppressed, robbed his brother, and did that which is not good among his people, behold, he will die in his iniquity. Yet you say, ‘Why doesn’t the son bear the iniquity of the father?’ When the son has done that which is lawful and right, and has kept all my statutes, and has done them, he will surely live. The soul who sins, he shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son. The righteousness of the righteous shall be on him, and the wickedness of the wicked shall be on him.” Neither edition closes these words at the end of 18:20. The Korean Revised Version reads at 18:10 그 아들이 이 모든 선은 하나도 행치 아니하고 (the son does none of all this good), where WEB has “who does not do any of those things” at 18:11; at 18:13 WEB reads “has taken increase from the poor”, where the Korean Revised Version’s 18:13 reads 이식을 받거나 (or takes increase), with no word for the poor.
- The LORD’s word that the wicked who turns shall live and the righteous who turns away shall die
the LORD says, “But if the wicked turns from all his sins that he has committed, and keeps all my statutes, and does that which is lawful and right, he shall surely live. He shall not die. None of his transgressions that he has committed will be remembered against him. In his righteousness that he has done, he shall live. Have I any pleasure in the death of the wicked?” says the Lord GOD, “and not rather that he should return from his way, and live? But when the righteous turns away from his righteousness, and commits iniquity, and does according to all the abominations that the wicked man does, should he live? None of his righteous deeds that he has done will be remembered. In his trespass that he has trespassed, and in his sin that he has sinned, in them he shall die. Yet you say, ‘The way of the Lord is not equal.’ Hear now, house of Israel: Is my way not equal? Aren’t your ways unequal? When the righteous man turns away from his righteousness, and commits iniquity, and dies in it, then he dies in his iniquity that he has done. Again, when the wicked man turns away from his wickedness that he has committed, and does that which is lawful and right, he will save his soul alive. Because he considers, and turns away from all his transgressions that he has committed, he shall surely live. He shall not die. Yet the house of Israel says, ‘The way of the Lord is not fair.’ House of Israel, aren’t my ways fair? Aren’t your ways unfair? Therefore I will judge you, house of Israel, everyone according to his ways,” says the Lord GOD. “Return, and turn yourselves from all your transgressions, so iniquity will not be your ruin. Cast away from you all your transgressions in which you have transgressed; and make yourself a new heart and a new spirit. For why will you die, house of Israel? For I have no pleasure in the death of him who dies,” says the Lord GOD. “Therefore turn yourselves, and live!” WEB sets no closing quotation mark at the end of 18:32. The Korean Revised Version reads at 18:31 마음과 영을 새롭게 할찌어다 (renew heart and spirit), where WEB reads “make yourself a new heart and a new spirit”.
- The lamentation of the lioness and her cubs, to be taken up for the princes of Israel
the text says, “Moreover, take up a lamentation for the princes of Israel, and say, ‘What was your mother? A lioness. She couched among lions, in the middle of the young lions she nourished her cubs. She brought up one of her cubs. He became a young lion. He learned to catch the prey. He devoured men. The nations also heard of him. He was taken in their pit; and they brought him with hooks to the land of Egypt. Now when she saw that she had waited, and her hope was lost, then she took another of her cubs, and made him a young lion. He went up and down among the lions. He became a young lion. He learned to catch the prey. He devoured men. He knew their palaces, and laid waste their cities. The land was desolate with its fullness, because of the noise of his roaring. Then the nations attacked him on every side from the provinces. They spread their net over him. He was taken in their pit. They put him in a cage with hooks, and brought him to the king of Babylon. They brought him into strongholds, so that his voice should no more be heard on the mountains of Israel.’” No verse of 19:1–9 names who speaks these words or who is told to take up the lamentation, and neither edition closes the lamentation at the end of 19:9. The Korean Revised Version reads 그의 궁실들을 헐고 (tore down his palaces) at 19:7, where WEB reads “He knew their palaces”.
- The lamentation about the mother like a vine
the text says, “‘Your mother was like a vine in your blood, planted by the waters. It was fruitful and full of branches by reason of many waters. It had strong branches for the scepters of those who ruled. Their stature was exalted among the thick boughs. They were seen in their height with the multitude of their branches. But it was plucked up in fury. It was cast down to the ground, and the east wind dried up its fruit. Its strong branches were broken off and withered. The fire consumed them. Now it is planted in the wilderness, in a dry and thirsty land. Fire has gone out of its branches. It has devoured its fruit, so that there is in it no strong branch to be a scepter to rule.’ This is a lamentation, and shall be for a lamentation.” WEB closes the single quotation before “This is a lamentation”; the Korean Revised Version, which has no quotation marks, ends the verse with 이것이 애가라 후에도 애가가 되리라. The Korean Revised Version reads 그 하나의 키가 (the height of one of them) at 19:11, where WEB reads “Their stature”, and 불이 그 가지 중 하나에서부터 나와서 (fire came out from one of its branches) at 19:14, where WEB reads “Fire has gone out of its branches”.
- The elders of Israel who come to inquire of the LORD in the seventh year
the text says, “In the seventh year, in the fifth month, the tenth day of the month, some of the elders of Israel came to inquire of the LORD, and sat before me.” The LORD’s word comes to the speaker (“I”), saying, “Son of man, speak to the elders of Israel, and tell them, ‘The Lord GOD says: “Is it to inquire of me that you have come? As I live,” says the Lord GOD, “I will not be inquired of by you.”’ Will you judge them, son of man? Will you judge them? Cause them to know the abominations of their fathers.” Neither edition closes these words at the end of 20:4.
- The LORD’s word of the choosing of Israel, Egypt, the wilderness and the Sabbaths
the LORD says, “Tell them, ‘The Lord GOD says: “In the day when I chose Israel, and swore to the offspring of the house of Jacob, and made myself known to them in the land of Egypt, when I swore to them, saying, ‘I am the LORD your God;’ in that day I swore to them to bring them out of the land of Egypt into a land that I had searched out for them, flowing with milk and honey, which is the glory of all lands. I said to them, ‘Each of you throw away the abominations of his eyes. Don’t defile yourselves with the idols of Egypt. I am the LORD your God.’ But they rebelled against me and wouldn’t listen to me. They didn’t all throw away the abominations of their eyes. They also didn’t forsake the idols of Egypt. Then I said I would pour out my wrath on them, to accomplish my anger against them in the middle of the land of Egypt. But I worked for my name’s sake, that it should not be profaned in the sight of the nations among which they were, in whose sight I made myself known to them in bringing them out of the land of Egypt. So I caused them to go out of the land of Egypt and brought them into the wilderness. I gave them my statutes and showed them my ordinances, which if a man does, he will live in them. Moreover also I gave them my Sabbaths, to be a sign between me and them, that they might know that I am the LORD who sanctifies them. But the house of Israel rebelled against me in the wilderness. They didn’t walk in my statutes and they rejected my ordinances, which if a man keeps, he shall live in them. They greatly profaned my Sabbaths. Then I said I would pour out my wrath on them in the wilderness, to consume them. But I worked for my name’s sake, that it should not be profaned in the sight of the nations, in whose sight I brought them out. Moreover also I swore to them in the wilderness that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands, because they rejected my ordinances, and didn’t walk in my statutes, and profaned my Sabbaths; for their heart went after their idols. Nevertheless my eye spared them, and I didn’t destroy them. I didn’t make a full end of them in the wilderness. I said to their children in the wilderness, ‘Don’t walk in the statutes of your fathers. Don’t observe their ordinances or defile yourselves with their idols. I am the LORD your God. Walk in my statutes, keep my ordinances, and do them. Make my Sabbaths holy. They shall be a sign between me and you, that you may know that I am the LORD your God.’ But the children rebelled against me. They didn’t walk in my statutes, and didn’t keep my ordinances to do them, which if a man does, he shall live in them. They profaned my Sabbaths. Then I said I would pour out my wrath on them, to accomplish my anger against them in the wilderness. Nevertheless I withdrew my hand and worked for my name’s sake, that it should not be profaned in the sight of the nations, in whose sight I brought them out. Moreover I swore to them in the wilderness, that I would scatter them among the nations and disperse them through the countries, because they had not executed my ordinances, but had rejected my statutes, and had profaned my Sabbaths, and their eyes were after their fathers’ idols. Moreover also I gave them statutes that were not good, and ordinances in which they couldn’t live. I polluted them in their own gifts, in that they caused all that opens the womb to pass through the fire, that I might make them desolate, to the end that they might know that I am the LORD.”’” The Korean Revised Version reads 옛날에 (in the old days) at 20:5, where WEB reads “In the day when”, and at 20:26 it reads 장자를 다 화제로 드리는 (offering all the firstborn by fire), where WEB reads “they caused all that opens the womb to pass through the fire”.
- The LORD’s word to the house of Israel of their fathers’ trespass and the high place
the LORD says, “Therefore, son of man, speak to the house of Israel, and tell them, ‘The Lord GOD says: “Moreover, in this your fathers have blasphemed me, in that they have committed a trespass against me. For when I had brought them into the land which I swore to give to them, then they saw every high hill and every thick tree, and they offered there their sacrifices, and there they presented the provocation of their offering. There they also made their pleasant aroma, and there they poured out their drink offerings. Then I said to them, ‘What does the high place where you go mean?’ So its name is called Bamah to this day.”’ Therefore tell the house of Israel, ‘The Lord GOD says: “Do you pollute yourselves in the way of your fathers? Do you play the prostitute after their abominations? When you offer your gifts, when you make your sons pass through the fire, do you pollute yourselves with all your idols to this day? Should I be inquired of by you, house of Israel? As I live, says the Lord GOD, I will not be inquired of by you! That which comes into your mind will not be at all, in that you say, ‘We will be as the nations, as the families of the countries, to serve wood and stone.’”’” Neither edition closes these words at the end of 20:32. The Korean Revised Version sets 그것을 오늘날까지 바마라 일컫느니라 (it is called Bamah to this day) at the end of 20:29 in brackets, where WEB reads “So its name is called Bamah to this day” inside the quotation it closes there. At 20:32 the Korean Revised Version puts the saying first (너희가 스스로 이르기를 우리가 이방인 곧 열국 족속 같이 되어서 목석을 숭배하리라 하거니와) and 너희 마음에 품은 것을 결코 이루지 못하리라 after it, where WEB opens with “That which comes into your mind will not be at all”.
- The LORD’s word of judgment in the wilderness of the peoples and of acceptance on his holy mountain
the LORD says, “As I live,” says the Lord GOD, “surely with a mighty hand, with an outstretched arm, and with wrath poured out, I will be king over you. I will bring you out from the peoples, and will gather you out of the countries in which you are scattered with a mighty hand, with an outstretched arm, and with wrath poured out. I will bring you into the wilderness of the peoples, and there I will enter into judgment with you face to face. Just as I entered into judgment with your fathers in the wilderness of the land of Egypt, so I will enter into judgment with you,” says the Lord GOD. “I will cause you to pass under the rod, and I will bring you into the bond of the covenant. I will purge out from among you the rebels and those who disobey me. I will bring them out of the land where they live, but they shall not enter into the land of Israel. Then you will know that I am the LORD.” “‘As for you, house of Israel, the Lord GOD says: “Go, everyone serve his idols, and hereafter also, if you will not listen to me; but you shall no more profane my holy name with your gifts and with your idols. For in my holy mountain, in the mountain of the height of Israel,” says the Lord GOD, “there all the house of Israel, all of them, shall serve me in the land. There I will accept them, and there I will require your offerings and the first fruits of your offerings, with all your holy things. I will accept you as a pleasant aroma when I bring you out from the peoples and gather you out of the countries in which you have been scattered. I will be sanctified in you in the sight of the nations. You will know that I am the LORD when I bring you into the land of Israel, into the country which I swore to give to your fathers. There you will remember your ways, and all your deeds in which you have polluted yourselves. Then you will loathe yourselves in your own sight for all your evils that you have committed. You will know that I am the LORD, when I have dealt with you for my name’s sake, not according to your evil ways, nor according to your corrupt doings, you house of Israel,” says the Lord GOD.’” The Korean Revised Version closes the word at the end of 20:44 with 하셨다 하라, and WEB closes its quotation there. At 20:33 the Korean Revised Version reads 너희를 단정코 다스릴찌라, with the verb 다스릴찌라 (will rule), where WEB reads “I will be king over you”.
- The LORD’s word to prophesy against the forest of the south, and the speaker’s answer
the LORD’s word comes to the speaker (“I”), saying, “Son of man, set your face toward the south, and preach toward the south, and prophesy against the forest of the field in the south. Tell the forest of the south, ‘Hear the LORD’s word: The Lord GOD says, “Behold, I will kindle a fire in you, and it will devour every green tree in you, and every dry tree. The burning flame will not be quenched, and all faces from the south to the north will be burned by it. All flesh will see that I, the LORD, have kindled it. It will not be quenched.”’” Then the speaker says, “Ah Lord GOD! They say of me, ‘Isn’t he a speaker of parables?’” The Korean Revised Version ends 20:48 with 하셨다 하라 하시기로 (as he said this), joining it to 20:49, and closes 20:49 with 하니라. It reads 남방들의 삼림 (the forest of the southern lands) at 20:46, where WEB reads “the forest of the field in the south”; at 20:47 the subject of its 멸하리니 (will destroy) is the “I” of the Lord GOD’s words, where WEB reads “it will devour every green tree in you, and every dry tree”; and at 20:48 it reads 알리니 (will know), where WEB reads “will see”.
- The LORD’s word to prophesy against the land of Israel and to sigh
the LORD’s word comes to the speaker (“I”), saying, “Son of man, set your face toward Jerusalem, and preach toward the sanctuaries, and prophesy against the land of Israel. Tell the land of Israel, ‘The LORD says: “Behold, I am against you, and will draw my sword out of its sheath, and will cut off from you the righteous and the wicked. Seeing then that I will cut off from you the righteous and the wicked, therefore my sword will go out of its sheath against all flesh from the south to the north. All flesh will know that I, the LORD, have drawn my sword out of its sheath. It will not return any more.”’ Therefore sigh, you son of man. You shall sigh before their eyes with a broken heart and with bitterness. It shall be, when they ask you, ‘Why do you sigh?’ that you shall say, ‘Because of the news, for it comes! Every heart will melt, all hands will be feeble, every spirit will faint, and all knees will be weak as water. Behold, it comes, and it shall be done, says the Lord GOD.’” The text does not say that the speaker prophesied or sighed. The Korean Revised Version reads 성소 (sanctuary) where WEB reads “the sanctuaries” (21:2), 허리가 끊어지는듯이 (as though the loins were breaking) where WEB reads “with a broken heart” (21:6), and 재앙이 오나니 (calamity comes) twice where WEB reads “it comes” (21:7).
- The LORD’s word of a sword sharpened and polished
the LORD’s word comes to the speaker (“I”), saying, “Son of man, prophesy, and say, ‘The LORD says: “A sword! A sword! It is sharpened, and also polished. It is sharpened that it may make a slaughter. It is polished that it may be as lightning. Should we then make mirth? The rod of my son condemns every tree. It is given to be polished, that it may be handled. The sword is sharpened. Yes, it is polished to give it into the hand of the killer.”’ Cry and wail, son of man; for it is on my people. It is on all the princes of Israel. They are delivered over to the sword with my people. Therefore beat your thigh. For there is a trial. What if even the rod that condemns will be no more?” says the Lord GOD. “You therefore, son of man, prophesy, and strike your hands together. Let the sword be doubled the third time, the sword of the fatally wounded. It is the sword of the great one who is fatally wounded, which enters into their rooms. I have set the threatening sword against all their gates, that their heart may melt, and their stumblings be multiplied. Ah! It is made as lightning. It is pointed for slaughter. Gather yourselves together. Go to the right. Set yourselves in array. Go to the left, wherever your face is set. I will also strike my hands together, and I will cause my wrath to rest. I, the LORD, have spoken it.” The text does not say that the speaker prophesied, cried or struck his hands together. The Korean Revised Version reads 업신여기는 (despising) where WEB reads “condemns” (21:10, 21:13); at 21:14 it reads 칼로 세번 거듭 씌우게 하라 이 칼은 중상케 하는 칼이라 밀실에 들어가서 대인을 중상케 하는 칼이로다, where WEB reads “Let the sword be doubled the third time, the sword of the fatally wounded. It is the sword of the great one who is fatally wounded, which enters into their rooms”; at 21:15 it reads 번쩍 번쩍하는 칼 (the flashing sword) where WEB reads “the threatening sword”; and at 21:16 it calls on the sword (칼아), where WEB names none.
- The LORD’s word to appoint two ways for the sword of the king of Babylon
the LORD’s word comes to the speaker (“I”) again, saying, “Also, you son of man, appoint two ways, that the sword of the king of Babylon may come. They both will come out of one land, and mark out a place. Mark it out at the head of the way to the city. You shall appoint a way for the sword to come to Rabbah of the children of Ammon, and to Judah in Jerusalem the fortified. For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination. He shook the arrows back and forth. He consulted the teraphim. He looked in the liver. In his right hand was the lot for Jerusalem, to set battering rams, to open the mouth in the slaughter, to lift up the voice with shouting, to set battering rams against the gates, to cast up mounds, and to build forts. It will be to them as a false divination in their sight, who have sworn oaths to them; but he brings iniquity to memory, that they may be taken. Therefore the Lord GOD says: ‘Because you have caused your iniquity to be remembered, in that your transgressions are uncovered, so that in all your doings your sins appear; because you have come to memory, you will be taken with the hand. You, deadly wounded wicked one, the prince of Israel, whose day has come, in the time of the iniquity of the end, the Lord GOD says: “Remove the turban, and take off the crown. This will not be as it was. Exalt that which is low, and humble that which is high. I will overturn, overturn, overturn it. This also will be no more, until he comes whose right it is; and I will give it.”’” Neither edition closes this word at the end of 21:27. What the king of Babylon does at the parting of the way (21:21–22) is told within this word. The text does not say that the speaker appointed the two ways; it does not name the prince of Israel of 21:25, or say who is meant by “he comes whose right it is” (21:27). The Korean Revised Version reads 그리되 and 그리라 (draw) where WEB reads “appoint” (21:19–20), and 우상에게 묻고 희생의 간을 살펴서 (asks the idols and looks at the liver of the sacrifice) where WEB reads “He consulted the teraphim. He looked in the liver” (21:21); at 21:23 it names the king of Babylon (바벨론 왕은), where WEB reads “he”; and at 21:25 it reads 이스라엘 왕 (king of Israel), where WEB reads “the prince of Israel”.
- The Lord GOD’s word concerning the children of Ammon and their reproach
the text says, “You, son of man, prophesy and say, ‘The Lord GOD says this concerning the children of Ammon, and concerning their reproach: “A sword! A sword is drawn! It is polished for the slaughter, to cause it to devour, that it may be as lightning; while they see for you false visions, while they divine lies to you, to lay you on the necks of the wicked who are deadly wounded, whose day has come in the time of the iniquity of the end. Cause it to return into its sheath. In the place where you were created, in the land of your birth, I will judge you. I will pour out my indignation on you. I will blow on you with the fire of my wrath. I will deliver you into the hand of brutish men, skillful to destroy. You will be for fuel to the fire. Your blood will be in the middle of the land. You will be remembered no more; for I, the LORD, have spoken it.”’” The text does not say that the speaker prophesied. The Korean Revised Version reads 칼이 뽑히도다 칼이 뽑히도다 (the sword is drawn, the sword is drawn) where WEB reads “A sword! A sword is drawn!” (21:28), and 허무한 것을 보며 (seeing vain things) where WEB reads “while they see for you false visions” (21:29); at 21:30 it names the sword (칼을 그 집에 꽂을찌어다), where WEB reads “Cause it to return into its sheath”.
- The LORD’s word on all the abominations of the bloody city
moreover, the LORD’s word comes to the speaker (“I”), saying, “You, son of man, will you judge? Will you judge the bloody city? Then cause her to know all her abominations. You shall say, ‘The Lord GOD says: “A city that sheds blood within herself, that her time may come, and that makes idols against herself to defile her! You have become guilty in your blood that you have shed, and are defiled in your idols which you have made! You have caused your days to draw near, and have come to the end of your years. Therefore I have made you a reproach to the nations, and a mocking to all the countries. Those who are near and those who are far from you will mock you, you infamous one, full of tumult. Behold, the princes of Israel, everyone according to his power, have been in you to shed blood. In you have they treated father and mother with contempt. Among you they have oppressed the foreigner. In you they have wronged the fatherless and the widow. You have despised my holy things, and have profaned my Sabbaths. Slanderous men have been in you to shed blood. In you they have eaten on the mountains. They have committed lewdness among you. In you have they uncovered their fathers’ nakedness. In you have they humbled her who was unclean in her impurity. One has committed abomination with his neighbor’s wife, and another has lewdly defiled his daughter-in-law. Another in you has humbled his sister, his father’s daughter. In you have they taken bribes to shed blood. You have taken interest and increase, and you have greedily gained of your neighbors by oppression, and have forgotten me,” says the Lord GOD. “Behold, therefore I have struck my hand at your dishonest gain which you have made, and at the blood which has been shed within you. Can your heart endure, or can your hands be strong, in the days that I will deal with you? I, the LORD, have spoken it, and will do it. I will scatter you among the nations, and disperse you through the countries. I will purge your filthiness out of you. You will be profaned in yourself in the sight of the nations. Then you will know that I am the LORD.”’” 22:1–16 does not name the bloody city. The text does not say that the speaker judged the bloody city or caused her to know her abominations. The Korean Revised Version reads 그들로 알게 하라 (cause them to know) where WEB reads “cause her to know” (22:2), and at 22:5 it gives first the words 너 이름이 더럽고 어지러움이 많은 자여 (the one whose name is defiled, full of tumult) and the mocking after, where WEB gives the mocking first.
- The LORD’s word on the house of Israel become dross
the LORD’s word comes to the speaker (“I”), saying, “Son of man, the house of Israel has become dross to me. All of them are bronze, tin, iron, and lead in the middle of the furnace. They are the dross of silver. Therefore the Lord GOD says: ‘Because you have all become dross, therefore, behold, I will gather you into the middle of Jerusalem. As they gather silver, bronze, iron, lead, and tin into the middle of the furnace, to blow the fire on it, to melt it, so I will gather you in my anger and in my wrath, and I will lay you there and melt you. Yes, I will gather you, and blow on you with the fire of my wrath, and you will be melted in the middle of it. As silver is melted in the middle of the furnace, so you will be melted in the middle of it; and you will know that I, the LORD, have poured out my wrath on you.’”
- The LORD’s word on the prophets, the priests, the princes and the people of the land
the LORD’s word comes to the speaker (“I”), saying, “Son of man, tell her, ‘You are a land that is not cleansed nor rained on in the day of indignation.’ There is a conspiracy of her prophets within it, like a roaring lion ravening the prey. They have devoured souls. They take treasure and precious things. They have made many widows within it. Her priests have done violence to my law and have profaned my holy things. They have made no distinction between the holy and the common, neither have they caused men to discern between the unclean and the clean, and have hidden their eyes from my Sabbaths. So I am profaned among them. Her princes within it are like wolves ravening the prey, to shed blood and to destroy souls, that they may get dishonest gain. Her prophets have plastered for them with whitewash, seeing false visions, and divining lies to them, saying, ‘The Lord GOD says,’ when the LORD has not spoken. The people of the land have used oppression and exercised robbery. Yes, they have troubled the poor and needy, and have oppressed the foreigner wrongfully. I sought for a man among them who would build up the wall and stand in the gap before me for the land, that I would not destroy it; but I found no one. Therefore I have poured out my indignation on them. I have consumed them with the fire of my wrath. I have brought their own way on their heads,” says the Lord GOD. The text does not say that the speaker spoke as he was told, and names no one at 22:24 (the Korean 그에게, WEB “tell her”). The Korean Revised Version reads 선지자들의 배역함 (the rebellion of the prophets) where WEB reads “a conspiracy of her prophets” (22:25).
- The LORD’s word of two women, the daughters of one mother, Oholah and Oholibah
the LORD’s word comes again to the speaker (“I”), saying, “Son of man, there were two women, the daughters of one mother. They played the prostitute in Egypt. They played the prostitute in their youth. Their breasts were fondled there, and their youthful nipples were caressed there. Their names were Oholah the elder, and Oholibah her sister. They became mine, and they bore sons and daughters. As for their names, Samaria is Oholah, and Jerusalem Oholibah. Oholah played the prostitute when she was mine. She doted on her lovers, on the Assyrians her neighbors, who were clothed with blue—governors and rulers, all of them desirable young men, horsemen riding on horses. She gave herself as a prostitute to them, all of them the choicest men of Assyria. She defiled herself with the idols of whomever she lusted after. She hasn’t left her prostitution since leaving Egypt; for in her youth they lay with her. They caressed her youthful nipples and they poured out their prostitution on her. Therefore I delivered her into the hand of her lovers, into the hand of the Assyrians on whom she doted. These uncovered her nakedness. They took her sons and her daughters, and they killed her with the sword. She became a byword among women; for they executed judgments on her.” Neither edition closes this word at the end of 23:10. The Korean Revised Version reads 오홀라는 사마리아요 오홀리바는 예루살렘이니라 (Oholah is Samaria and Oholibah is Jerusalem) where WEB reads “Samaria is Oholah, and Jerusalem Oholibah” (23:4), and 자색 옷 (purple clothing) where WEB reads “blue” (23:6); at 23:8 it reads 그가 젊었을 때에 애굽 사람과 동침하매 (in her youth she lay with the Egyptians) and tells after it that she did not cease her prostitution, where WEB reads “She hasn’t left her prostitution since leaving Egypt; for in her youth they lay with her.”
- The word that Oholibah was more corrupt than her sister
the text says, “Her sister Oholibah saw this, yet she was more corrupt in her lusting than she, and in her prostitution which was more depraved than the prostitution of her sister. She lusted after the Assyrians, governors and rulers—her neighbors, clothed most gorgeously, horsemen riding on horses, all of them desirable young men. I saw that she was defiled. They both went the same way. She increased her prostitution; for she saw men portrayed on the wall, the images of the Chaldeans portrayed with red, dressed with belts on their waists, with flowing turbans on their heads, all of them looking like princes, after the likeness of the Babylonians in Chaldea, the land of their birth. As soon as she saw them, she lusted after them and sent messengers to them into Chaldea. The Babylonians came to her into the bed of love, and they defiled her with their prostitution. She was polluted with them, and her soul was alienated from them. So she uncovered her prostitution and uncovered her nakedness. Then my soul was alienated from her, just like my soul was alienated from her sister. Yet she multiplied her prostitution, remembering the days of her youth, in which she had played the prostitute in the land of Egypt. She lusted after their lovers, whose flesh is as the flesh of donkeys, and whose issue is like the issue of horses. Thus you called to memory the lewdness of your youth, in the caressing of your nipples by the Egyptians because of your youthful breasts.” Neither edition closes these words at the end of 23:21. 23:11–21 itself does not say that the LORD speaks, and the text does not name the “I” of 23:13 or the “my” of 23:18. The Korean Revised Version gives 23:13 in the other order (그 두 여인이 한길로 행하므로 그도 더러워졌음을 내가 보았노라), reads 음란한 간부 (lewd lovers) where WEB reads “their lovers” (23:20), and at 23:21 reads 오히려 생각하도다 (still calls to mind), where WEB reads “Thus you called to memory”.
- The Lord GOD’s word that he will raise up Oholibah’s lovers against her
the text says, “Therefore, Oholibah, the Lord GOD says: ‘Behold, I will raise up your lovers against you, from whom your soul is alienated, and I will bring them against you on every side: the Babylonians and all the Chaldeans, Pekod, Shoa, Koa, and all the Assyrians with them; all of them desirable young men, governors and rulers, princes and men of renown, all of them riding on horses. They will come against you with weapons, chariots, and wagons, and with a company of peoples. They will set themselves against you with buckler, shield, and helmet all around. I will commit the judgment to them, and they will judge you according to their judgments. I will set my jealousy against you, and they will deal with you in fury. They will take away your nose and your ears. Your remnant will fall by the sword. They will take your sons and your daughters; and the rest of you will be devoured by the fire. They will also strip you of your clothes and take away your beautiful jewels. Thus I will make your lewdness to cease from you, and remove your prostitution from the land of Egypt, so that you will not lift up your eyes to them, nor remember Egypt any more.’ For the Lord GOD says: ‘Behold, I will deliver you into the hand of them whom you hate, into the hand of them from whom your soul is alienated. They will deal with you in hatred, and will take away all your labor, and will leave you naked and bare. The nakedness of your prostitution will be uncovered, both your lewdness and your prostitution. These things will be done to you because you have played the prostitute after the nations, and because you are polluted with their idols. You have walked in the way of your sister; therefore I will give her cup into your hand.’ The Lord GOD says: ‘You will drink of your sister’s cup, which is deep and large. You will be ridiculed and held in derision. It contains much. You will be filled with drunkenness and sorrow, with the cup of astonishment and desolation, with the cup of your sister Samaria. You will even drink it and drain it out. You will gnaw the broken pieces of it, and will tear your breasts; for I have spoken it,’ says the Lord GOD. Therefore the Lord GOD says: ‘Because you have forgotten me and cast me behind your back, therefore you also bear your lewdness and your prostitution.’” The Korean Revised Version closes these words at the end of 23:35 with 하시니라 (he said). It reads 브곳과 소아와 고아 사람, with a word for men (사람), where WEB reads “Pekod, Shoa, Koa” (23:23), and 투구 쓴 군대를 거느리고 (leading an army in helmets) where WEB reads “with a company of peoples” (23:24); and it gives the words of 23:32–33 in another order.
- The LORD’s word to declare to Oholah and Oholibah their abominations
the LORD says moreover to the speaker (“I”), “Son of man, will you judge Oholah and Oholibah? Then declare to them their abominations. For they have committed adultery, and blood is in their hands. They have committed adultery with their idols. They have also caused their sons, whom they bore to me, to pass through the fire to them to be devoured. Moreover this they have done to me: they have defiled my sanctuary in the same day, and have profaned my Sabbaths. For when they had slain their children to their idols, then they came the same day into my sanctuary to profane it; and behold, they have done this in the middle of my house. Furthermore you sisters have sent for men who come from far away, to whom a messenger was sent, and behold, they came; for whom you washed yourself, painted your eyes, decorated yourself with ornaments, and sat on a stately bed, with a table prepared before it, whereupon you set my incense and my oil. The voice of a multitude being at ease was with her. With men of the common sort were brought drunkards from the wilderness; and they put bracelets on their hands, and beautiful crowns on their heads. Then I said of her who was old in adulteries, ‘Now they will play the prostitute with her, and she with them.’ They went in to her, as they go in to a prostitute. So they went in to Oholah and to Oholibah, the lewd women. Righteous men will judge them with the judgment of adulteresses and with the judgment of women who shed blood, because they are adulteresses, and blood is in their hands. For the Lord GOD says: ‘I will bring up a mob against them, and will give them to be tossed back and forth and robbed. The company will stone them with stones and dispatch them with their swords. They will kill their sons and their daughters, and burn up their houses with fire. Thus I will cause lewdness to cease out of the land, that all women may be taught not to be lewd like you. They will recompense your lewdness on you, and you will bear the sins of your idols. Then you will know that I am the Lord GOD.’” The text does not say that the speaker declared to them their abominations. The Korean Revised Version names no one who sends, washes and sits at 23:40–41 (또 사자를 원방에 보내어 사람을 불러오게 하고), where WEB reads “you sisters” and “for whom you washed yourself”; at 23:42 it reads 그 무리와 편히 지꺼리고 즐겼으며 (made merry at ease with the multitude), where WEB reads “The voice of a multitude being at ease was with her”; and at 23:43 it speaks in the present (말하노라), where WEB reads “Then I said of her who was old in adulteries”.
- The LORD’s word of the ninth year, the tenth month, to write the name of the day and to utter a parable of the cauldron
the text says, “Again, in the ninth year, in the tenth month, in the tenth day of the month, the LORD’s word came to me, saying,” and the LORD says to the speaker (“I”), “Son of man, write the name of the day, this same day. The king of Babylon drew close to Jerusalem this same day. Utter a parable to the rebellious house, and tell them, ‘The Lord GOD says, “Put the cauldron on the fire. Put it on, and also pour water into it. Gather its pieces into it, even every good piece: the thigh and the shoulder. Fill it with the choice bones. Take the choice of the flock, and also a pile of wood for the bones under the cauldron. Make it boil well. Yes, let its bones be boiled within it.” “‘Therefore the Lord GOD says: “Woe to the bloody city, to the cauldron whose rust is in it, and whose rust hasn’t gone out of it! Take out of it piece after piece without casting lots for it. “‘“For the blood she shed is in the middle of her. She set it on the bare rock. She didn’t pour it on the ground, to cover it with dust. That it may cause wrath to come up to take vengeance, I have set her blood on the bare rock, that it should not be covered.” “‘Therefore the Lord GOD says: “Woe to the bloody city! I also will make the pile great. Heap on the wood. Make the fire hot. Boil the meat well. Make the broth thick, and let the bones be burned. Then set it empty on its coals, that it may be hot, and its bronze may burn, and that its filthiness may be molten in it, that its rust may be consumed. She is weary with toil; yet her great rust, rust by fire, doesn’t leave her. “‘“In your filthiness is lewdness. Because I have cleansed you and you weren’t cleansed, you won’t be cleansed from your filthiness any more, until I have caused my wrath toward you to rest. “‘“I, the LORD, have spoken it. It will happen, and I will do it. I won’t go back. I won’t spare. I won’t repent. According to your ways and according to your doings, they will judge you,” says the Lord GOD.’” Neither edition names the king of Babylon of 24:2 or “the bloody city” of 24:6 and 24:9. WEB reopens its quotation marks at 24:6, 24:7, 24:9, 24:13 and 24:14 and closes the quotation at the end of 24:14, where the Korean Revised Version closes the word with 하셨다 하라. The Korean Revised Version file carries the same text at 24:4 and at 24:5, one sentence that names the choice of the flock (양떼에서 고른 것을 가지고) before the pieces and the bones; this summary quotes WEB’s verses as WEB divides them. At 24:2 the Korean Revised Version reads 날짜 곧 오늘날을 기록하라 (write the date, this very day); at 24:7 it tells that the blood was not poured on the ground before it tells that it was set on the bare rock; and at 24:12 it reads 이 성읍이 (this city), where WEB reads “She”.
- The evening the speaker’s wife died and the morning he did as he was commanded, and the LORD’s word that Ezekiel will be a sign
the text says, “Also the LORD’s word came to me, saying,” and the LORD says to the speaker (“I”), “Son of man, behold, I will take away from you the desire of your eyes with one stroke; yet you shall neither mourn nor weep, neither shall your tears run down. Sigh, but not aloud. Make no mourning for the dead. Bind your headdress on you, and put your sandals on your feet. Don’t cover your lips, and don’t eat mourner’s bread.” The speaker says, “So I spoke to the people in the morning, and at evening my wife died. So I did in the morning as I was commanded.” The people ask him, “Won’t you tell us what these things mean to us, that you act like this?” and he says to them, “The LORD’s word came to me, saying, ‘Speak to the house of Israel, “The Lord GOD says: ‘Behold, I will profane my sanctuary, the pride of your power, the desire of your eyes, and that which your soul pities; and your sons and your daughters whom you have left behind will fall by the sword. You will do as I have done. You won’t cover your lips or eat mourner’s bread. Your turbans will be on your heads, and your sandals on your feet. You won’t mourn or weep; but you will pine away in your iniquities, and moan one toward another. Thus Ezekiel will be a sign to you; according to all that he has done, you will do. When this comes, then you will know that I am the Lord GOD.’”’” The text does not say who or what “the desire of your eyes” of 24:16 is. At 24:22 the Korean Revised Version names Ezekiel (너희가 에스겔의 행한 바와 같이 행하여, you will do as Ezekiel has done), where WEB reads “You will do as I have done”; both editions name him at 24:24. The Korean Revised Version opens 24:17 with 죽은 자들을 위하여 슬퍼하지 말고 (do not mourn for the dead), before the sighing; it opens the word of 24:21 with 내 성소는 (my sanctuary), before the profaning; and it closes the word at 24:24 with 하라 하셨느니라.
- The word that the speaker’s mouth will be opened in the day he who escapes comes
the text says, “You, son of man, shouldn’t it be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their heart—their sons and their daughters— that in that day he who escapes will come to you, to cause you to hear it with your ears? In that day your mouth will be opened to him who has escaped, and you will speak and be no more mute. So you will be a sign to them. Then they will know that I am the LORD.” No verse here says that the LORD speaks, and the text does not name him who escapes.
- The LORD’s word to prophesy against the children of Ammon
the text says, “The LORD’s word came to me, saying,” and the LORD says to the speaker (“I”), “Son of man, set your face toward the children of Ammon, and prophesy against them. Tell the children of Ammon, ‘Hear the word of the Lord GOD! The Lord GOD says, “Because you said, ‘Aha!’ against my sanctuary when it was profaned, and against the land of Israel when it was made desolate, and against the house of Judah when they went into captivity, therefore, behold, I will deliver you to the children of the east for a possession. They will set their encampments in you and make their dwellings in you. They will eat your fruit and they will drink your milk. I will make Rabbah a stable for camels and the children of Ammon a resting place for flocks. Then you will know that I am the LORD.” For the Lord GOD says: “Because you have clapped your hands, stamped with the feet, and rejoiced with all the contempt of your soul against the land of Israel, therefore, behold, I have stretched out my hand on you, and will deliver you for a plunder to the nations. I will cut you off from the peoples, and I will cause you to perish out of the countries. I will destroy you. Then you will know that I am the LORD.” WEB does not close at 25:7 the quotations it opens at 25:2 and 25:3; the Korean Revised Version closes the word there with 하셨다 하라. The Korean Revised Version file carries the same text at 25:2 and at 25:3, one sentence that names the profaning of the sanctuary, the desolation of the land of Israel and the captivity of the house of Judah before 아하 좋다 (aha, good); this summary quotes WEB’s two verses. At 25:5 the Korean Revised Version reads 암몬 족속의 땅 (the land of the children of Ammon), where WEB reads “the children of Ammon”.
- The Lord GOD’s word on Moab and Seir, who say that the house of Judah is like all the nations
the Lord GOD says: “Because Moab and Seir say, ‘Behold, the house of Judah is like all the nations,’ therefore, behold, I will open the side of Moab from the cities, from his cities which are on its frontiers, the glory of the country, Beth Jeshimoth, Baal Meon, and Kiriathaim, to the children of the east, to go against the children of Ammon; and I will give them for a possession, that the children of Ammon may not be remembered among the nations. I will execute judgments on Moab. Then they will know that I am the LORD.” At 25:9 the Korean Revised Version reads 그 나라 변경에 있는 영화로운 성읍들 (the glorious cities on the border of the country), where WEB reads “from his cities which are on its frontiers, the glory of the country”. At 25:10 it reads 암몬 족속 일반으로 동방 사람에게 붙여 기업을 삼게 할 것이라 (I will give them, like the children of Ammon, to the people of the east for a possession), where WEB reads “to the children of the east, to go against the children of Ammon; and I will give them for a possession”.
- The Lord GOD’s word that he will stretch out his hand on Edom
the Lord GOD says: “Because Edom has dealt against the house of Judah by taking vengeance, and has greatly offended, and taken revenge on them,” therefore the Lord GOD says, “I will stretch out my hand on Edom, and will cut off man and animal from it; and I will make it desolate from Teman. They will fall by the sword even to Dedan. I will lay my vengeance on Edom by the hand of my people Israel. They will do in Edom according to my anger and according to my wrath. Then they will know my vengeance,” says the Lord GOD. At 25:14 the Korean Revised Version names Edom as the one who will know (내가 원수를 갚음인줄을 에돔이 알리라), where WEB reads “Then they will know my vengeance”.
- The Lord GOD’s word that he will execute great vengeance on the Philistines
the Lord GOD says: “Because the Philistines have taken revenge, and have taken vengeance with contempt of soul to destroy with perpetual hostility,” therefore the Lord GOD says, “Behold, I will stretch out my hand on the Philistines, and I will cut off the Cherethites, and destroy the remnant of the sea coast. I will execute great vengeance on them with wrathful rebukes. Then they will know that I am the LORD, when I lay my vengeance on them.” WEB ends 25:17 with ”’”, and the Korean Revised Version closes the word with 하시니라. At 25:15 the Korean Revised Version reads 옛날부터 미워하여 (hating from of old), where WEB ends the verse with “with perpetual hostility”.
- The LORD’s word that he is against Tyre, which said “Aha!” against Jerusalem
the text says, “In the eleventh year, in the first of the month, the LORD’s word came to me, saying,” and the LORD says to the speaker (“I”), “Son of man, because Tyre has said against Jerusalem, ‘Aha! She is broken! She who was the gateway of the peoples has been returned to me. I will be replenished, now that she is laid waste;’ therefore the Lord GOD says, ‘Behold, I am against you, Tyre, and will cause many nations to come up against you, as the sea causes its waves to come up. They will destroy the walls of Tyre, and break down her towers. I will also scrape her dust from her, and make her a bare rock. She will be a place for the spreading of nets in the middle of the sea; for I have spoken it,’ says the Lord GOD. ‘She will become plunder for the nations. Her daughters who are in the field will be slain with the sword. Then they will know that I am the LORD.’ WEB does not close at 26:6 the quotation it opens at 26:2. Neither edition gives the month: the Korean Revised Version reads 어느 달 (some month) at 26:1, where WEB reads “in the first of the month”.
- The Lord GOD’s word that he will bring Nebuchadnezzar king of Babylon on Tyre
the Lord GOD says: ‘Behold, I will bring on Tyre Nebuchadnezzar king of Babylon, king of kings, from the north, with horses, with chariots, with horsemen, and an army with many people. He will kill your daughters in the field with the sword. He will make forts against you, cast up a mound against you, and raise up the buckler against you. He will set his battering engines against your walls, and with his axes he will break down your towers. By reason of the abundance of his horses, their dust will cover you. Your walls will shake at the noise of the horsemen, of the wagons, and of the chariots, when he enters into your gates, as men enter into a city which is broken open. He will tread down all your streets with the hoofs of his horses. He will kill your people with the sword. The pillars of your strength will go down to the ground. They will make a plunder of your riches and make a prey of your merchandise. They will break down your walls and destroy your pleasant houses. They will lay your stones, your timber, and your dust in the middle of the waters. I will cause the noise of your songs to cease. The sound of your harps won’t be heard any more. I will make you a bare rock. You will be a place for the spreading of nets. You will be built no more; for I the LORD have spoken it,’ says the Lord GOD. At 26:7 the Korean Revised Version reads 열왕의 왕 곧 바벨론 왕 느부갓네살 (king of kings, Nebuchadnezzar king of Babylon), where WEB reads “Nebuchadnezzar king of Babylon, king of kings”. At 26:11 it reads 네 견고한 석상을 땅에 엎드러뜨릴 것이며 (he will throw your strong pillars to the ground), where WEB reads “The pillars of your strength will go down to the ground”, and at 26:12 it gives the plundering no subject of its own, where WEB reads “They”.
- The Lord GOD’s word that all the princes of the sea will take up a lamentation over Tyre
the Lord GOD says to Tyre: ‘Won’t the islands shake at the sound of your fall, when the wounded groan, when the slaughter is made within you? Then all the princes of the sea will come down from their thrones, and lay aside their robes, and strip off their embroidered garments. They will clothe themselves with trembling. They will sit on the ground, and will tremble every moment, and be astonished at you. They will take up a lamentation over you, and tell you, “How you are destroyed, who were inhabited by seafaring men, the renowned city, who was strong in the sea, she and her inhabitants, who caused their terror to be on all who lived there!” Now the islands will tremble in the day of your fall. Yes, the islands that are in the sea will be dismayed at your departure.’ The text goes on, “For the Lord GOD says: ‘When I make you a desolate city, like the cities that are not inhabited, when I bring up the deep on you, and the great waters cover you, then I will bring you down with those who descend into the pit, to the people of old time, and will make you dwell in the lower parts of the earth, in the places that are desolate of old, with those who go down to the pit, that you be not inhabited; and I will set glory in the land of the living. I will make you a terror, and you will no more have any being. Though you are sought for, yet you will never be found again,’ says the Lord GOD.” At 26:16 the Korean Revised Version reads 바다의 모든 왕 (all the kings of the sea), where WEB reads “all the princes of the sea”. It gives 26:17–18 as one lament, closed with 하리라, where WEB closes the lament at the end of 26:17 and gives 26:18 in the words of the Lord GOD. At 26:20 it reads 산 자의 땅에서 영광을 얻지 못하리라 (you will not have glory in the land of the living), where WEB reads “and I will set glory in the land of the living”.
- The LORD’s word to take up a lamentation over Tyre
the text says, “The LORD’s word came again to me, saying,” and the LORD says to the speaker (“I”), “You, son of man, take up a lamentation over Tyre; and tell Tyre, ‘You who dwell at the entry of the sea, who are the merchant of the peoples to many islands, the Lord GOD says: “You, Tyre, have said, ‘I am perfect in beauty.’ Your borders are in the heart of the seas. Your builders have perfected your beauty. They have made all your planks of cypress trees from Senir. They have taken a cedar from Lebanon to make a mast for you. They have made your oars of the oaks of Bashan. They have made your benches of ivory inlaid in cypress wood from the islands of Kittim. Your sail was of fine linen with embroidered work from Egypt, that it might be to you for a banner. Blue and purple from the islands of Elishah was your awning. The inhabitants of Sidon and Arvad were your rowers. Your wise men, Tyre, were in you. They were your pilots. The old men of Gebal and its wise men were your repairers of ship seams in you. All the ships of the sea with their mariners were in you to deal in your merchandise. “‘“Persia, Lud, and Put were in your army, your men of war. They hung the shield and helmet in you. They showed your beauty. The men of Arvad with your army were on your walls all around, and valiant men were in your towers. They hung their shields on your walls all around. They have perfected your beauty. Neither edition closes these words at the end of 27:11, and WEB reopens its quotation marks at 27:10. The Korean Revised Version reads 깃딤섬 at 27:6 and 엘리사 섬 at 27:7, where WEB reads “the islands of Kittim” and “the islands of Elishah”, and it names no one who made the planks, the mast, the oars and the benches (27:5–6), where WEB reads “They”.
- The word that names the places that traded and the wares they traded
the text says, “‘“Tarshish was your merchant by reason of the multitude of all kinds of riches. They traded for your wares with silver, iron, tin, and lead. “‘“Javan, Tubal, and Meshech were your traders. They traded the persons of men and vessels of bronze for your merchandise. “‘“They of the house of Togarmah traded for your wares with horses, war horses, and mules. “‘“The men of Dedan traded with you. Many islands were the market of your hand. They brought you horns of ivory and ebony in exchange. “‘“Syria was your merchant by reason of the multitude of your handiworks. They traded for your wares with emeralds, purple, embroidered work, fine linen, coral, and rubies. “‘“Judah and the land of Israel were your traders. They traded wheat of Minnith, confections, honey, oil, and balm for your merchandise. “‘“Damascus was your merchant for the multitude of your handiworks by reason of the multitude of all kinds of riches, with the wine of Helbon, and white wool. “‘“Vedan and Javan traded with yarn for your wares; wrought iron, cassia, and calamus were among your merchandise. “‘“Dedan was your merchant in precious saddle blankets for riding. “‘“Arabia and all the princes of Kedar were your favorite dealers in lambs, rams, and goats. In these, they were your merchants. “‘“The traders of Sheba and Raamah were your traders. They traded for your wares with the best of all spices, all precious stones, and gold. “‘“Haran, Canneh, Eden, the traders of Sheba, Asshur and Chilmad, were your traders. These were your traders in choice wares, in wrappings of blue and embroidered work, and in cedar chests of rich clothing bound with cords, among your merchandise. “‘“The ships of Tarshish were your caravans for your merchandise. You were replenished and made very glorious in the heart of the seas. These fourteen verses do not name the “you” they speak to. WEB opens every verse of 27:12–25 except 27:24 with “‘“ and closes none of these marks within them. At 27:16 the Korean Revised Version reads 아람 (Aram), where WEB reads “Syria”; at 27:17 it reads 유다와 이스라엘 땅 사람이 (Judah and the people of the land of Israel), where WEB reads “Judah and the land of Israel”; and at 27:23 it reads 하란과 간네와 에덴과 스바와 앗수르와 길맛의 장사들도 (the traders of Haran, Canneh, Eden, Sheba, Asshur and Chilmad), where WEB sets “the traders of” before Sheba only. The text gives no total of these places.
- The word that all who handle the oars, the mariners and the pilots will cry bitterly and take up a lamentation
the text says, “Your rowers have brought you into great waters. The east wind has broken you in the heart of the seas. Your riches, your wares, your merchandise, your mariners, your pilots, your repairers of ship seams, the dealers in your merchandise, and all your men of war who are in you, with all your company which is among you, will fall into the heart of the seas in the day of your ruin. At the sound of the cry of your pilots, the pasture lands will shake. All who handle the oars, the mariners and all the pilots of the sea, will come down from their ships. They will stand on the land, and will cause their voice to be heard over you, and will cry bitterly. They will cast up dust on their heads. They will wallow in the ashes. They will make themselves bald for you, and clothe themselves with sackcloth. They will weep for you in bitterness of soul, with bitter mourning. In their wailing they will take up a lamentation for you, and lament over you, saying, ‘Who is there like Tyre, like her who is brought to silence in the middle of the sea?’ When your wares came from the seas, you filled many peoples. You enriched the kings of the earth with the multitude of your riches and of your merchandise. In the time that you were broken by the seas, in the depths of the waters, your merchandise and all your company fell within you. All the inhabitants of the islands are astonished at you, and their kings are horribly afraid. They are troubled in their face. The merchants among the peoples hiss at you. You have come to a terrible end, and you will be no more.” WEB closes at the end of 27:32 the lament it opens there and ends 27:36 with ”’”; the Korean Revised Version runs that lament on to 하리로다 at 27:36 and closes the word with 하셨다 하라. At 27:28 the Korean Revised Version reads 물결이 흔들리리로다 (the waves will shake), where WEB reads “the pasture lands will shake”.
- The LORD’s word to tell the prince of Tyre, who has said, “I am a god”
the LORD’s word comes again to the speaker (“I”), saying, “Son of man, tell the prince of Tyre, ‘The Lord GOD says: “Because your heart is lifted up, and you have said, ‘I am a god, I sit in the seat of God, in the middle of the seas;’ yet you are man, and no god, though you set your heart as the heart of a god— behold, you are wiser than Daniel. There is no secret that is hidden from you. By your wisdom and by your understanding you have gotten yourself riches, and have gotten gold and silver into your treasuries. By your great wisdom and by your trading you have increased your riches, and your heart is lifted up because of your riches—” therefore the Lord GOD says: “Because you have set your heart as the heart of God, therefore, behold, I will bring strangers on you, the terrible of the nations. They will draw their swords against the beauty of your wisdom. They will defile your brightness. They will bring you down to the pit. You will die the death of those who are slain in the heart of the seas. Will you yet say before him who kills you, ‘I am God’? But you are man, and not God, in the hand of him who wounds you. You will die the death of the uncircumcised by the hand of strangers; for I have spoken it,” says the Lord GOD.’” The Korean Revised Version reads 두로 왕 (the king of Tyre) at 28:2, where WEB reads “the prince of Tyre”, and runs 28:3 on into 28:4 (은밀한 것을 깨닫지 못할 것이 없다 하고), where WEB gives 28:3 as two sentences, “behold, you are wiser than Daniel. There is no secret that is hidden from you.”
- The LORD’s word to take up a lamentation over the king of Tyre
moreover the LORD’s word comes to the speaker (“I”), saying, “Son of man, take up a lamentation over the king of Tyre, and tell him, ‘The Lord GOD says: “You were the seal of full measure, full of wisdom, and perfect in beauty. You were in Eden, the garden of God. Every precious stone adorned you: ruby, topaz, emerald, chrysolite, onyx, jasper, sapphire, turquoise, and beryl. Gold work of tambourines and of pipes was in you. They were prepared in the day that you were created. You were the anointed cherub who covers. Then I set you up on the holy mountain of God. You have walked up and down in the middle of the stones of fire. You were perfect in your ways from the day that you were created, until unrighteousness was found in you. By the abundance of your commerce, your insides were filled with violence, and you have sinned. Therefore I have cast you as profane out of God’s mountain. I have destroyed you, covering cherub, from the middle of the stones of fire. Your heart was lifted up because of your beauty. You have corrupted your wisdom by reason of your splendor. I have cast you to the ground. I have laid you before kings, that they may see you. By the multitude of your iniquities, in the unrighteousness of your commerce, you have profaned your sanctuaries. Therefore I have brought out a fire from the middle of you. It has devoured you. I have turned you to ashes on the earth in the sight of all those who see you. All those who know you among the peoples will be astonished at you. You have become a terror, and you will exist no more.”’” The Korean Revised Version reads at 28:13 네가 옛적에 하나님의 동산 에덴에 있어서 (of old in Eden, the garden of God) and 황금으로 단장하였었음이여 (adorned with gold), where WEB reads “You were in Eden, the garden of God” and “Gold work of tambourines and of pipes was in you”.
- The LORD’s word to prophesy against Sidon
the LORD’s word comes to the speaker (“I”), saying, “Son of man, set your face toward Sidon, and prophesy against it, and say, ‘The Lord GOD says: “Behold, I am against you, Sidon. I will be glorified among you. Then they will know that I am the LORD, when I have executed judgments in her, and am sanctified in her. For I will send pestilence into her, and blood into her streets. The wounded will fall within her, with the sword on her on every side. Then they will know that I am the LORD. There will no longer be a pricking brier to the house of Israel, nor a hurting thorn of any that are around them that scorned them. Then they will know that I am the Lord GOD.” At the end of 28:24 WEB closes only the innermost quotation; the words that follow “and say” are left open. The Korean Revised Version closes the words to be said to Sidon in the middle of 28:22 (하셨다 하라) and goes on with the judgments to be executed in her (내가 그 가운데서 국문을 행하여), where WEB keeps 28:22–24 inside the words that follow “and say”.
- The LORD’s word that the house of Israel will dwell securely in their own land
the Lord GOD says: “When I have gathered the house of Israel from the peoples among whom they are scattered, and am shown as holy among them in the sight of the nations, then they will dwell in their own land which I gave to my servant Jacob. They will dwell in it securely. Yes, they will build houses, plant vineyards, and will dwell securely when I have executed judgments on all those around them who have treated them with contempt. Then they will know that I am the LORD their God.”
- The LORD’s word to prophesy against Pharaoh king of Egypt and against all Egypt
in the tenth year, in the tenth month, on the twelfth day of the month, the LORD’s word comes to the speaker (“I”), saying, “Son of man, set your face against Pharaoh king of Egypt, and prophesy against him and against all Egypt. Speak and say, ‘The Lord GOD says: “Behold, I am against you, Pharaoh king of Egypt, the great monster that lies in the middle of his rivers, that has said, ‘My river is my own, and I have made it for myself.’ I will put hooks in your jaws, and I will make the fish of your rivers stick to your scales. I will bring you up out of the middle of your rivers, with all the fish of your rivers which stick to your scales. I’ll cast you out into the wilderness, you and all the fish of your rivers. You’ll fall on the open field. You won’t be brought together or gathered. I have given you for food to the animals of the earth and to the birds of the sky. All the inhabitants of Egypt will know that I am the LORD, because they have been a staff of reed to the house of Israel. When they took hold of you by your hand, you broke and tore all their shoulders. When they leaned on you, you broke and paralyzed all of their thighs.” Therefore the Lord GOD says: “Behold, I will bring a sword on you, and will cut off man and animal from you. The land of Egypt will be a desolation and a waste. Then they will know that I am the LORD. Because he has said, ‘The river is mine, and I have made it,’ therefore, behold, I am against you and against your rivers. I will make the land of Egypt an utter waste and desolation, from the tower of Seveneh even to the border of Ethiopia. No foot of man will pass through it, nor will any animal foot pass through it. It won’t be inhabited for forty years. I will make the land of Egypt a desolation in the middle of the countries that are desolate. Her cities among the cities that are laid waste will be a desolation forty years. I will scatter the Egyptians among the nations, and will disperse them through the countries.” For the Lord GOD says: “At the end of forty years I will gather the Egyptians from the peoples where they were scattered. I will reverse the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their birth. There they will be a lowly kingdom. It will be the lowest of the kingdoms. It won’t lift itself up above the nations any more. I will diminish them so that they will no longer rule over the nations. It will no longer be the confidence of the house of Israel, bringing iniquity to memory, when they turn to look after them. Then they will know that I am the Lord GOD.”’” The Korean Revised Version names Egypt at 29:6 (애굽은 본래 이스라엘 족속에게 갈대 지팡이라, Egypt has been a staff of reed to the house of Israel), where WEB reads “because they have been a staff of reed to the house of Israel”; at 29:9 it reads 네가 스스로 이르기를, in the second person, where WEB reads “Because he has said”; and at 29:10 it reads 애굽 땅 믹돌에서부터 수에네 곧 구스 지경까지 (the land of Egypt, from Migdol to Seveneh, that is, the border of Ethiopia), where WEB reads “from the tower of Seveneh even to the border of Ethiopia”.
- The LORD’s word that he will give the land of Egypt to Nebuchadnezzar king of Babylon
in the twenty-seventh year, in the first month, in the first day of the month, the LORD’s word comes to the speaker (“I”), saying, “Son of man, Nebuchadnezzar king of Babylon caused his army to serve a great service against Tyre. Every head was made bald, and every shoulder was worn; yet he had no wages, nor did his army, from Tyre, for the service that he had served against it. Therefore the Lord GOD says: ‘Behold, I will give the land of Egypt to Nebuchadnezzar king of Babylon. He will carry off her multitude, take her plunder, and take her prey. That will be the wages for his army. I have given him the land of Egypt as his payment for which he served, because they worked for me,’ says the Lord GOD. In that day I will cause a horn to sprout for the house of Israel, and I will open your mouth among them. Then they will know that I am the LORD.”
- The LORD’s word to wail, “Alas for the day!”
the LORD’s word comes again to the speaker (“I”), saying, “Son of man, prophesy, and say, ‘The Lord GOD says: “Wail, ‘Alas for the day!’ For the day is near, even the LORD’s day is near. It will be a day of clouds, a time of the nations. A sword will come on Egypt, and anguish will be in Ethiopia, when the slain fall in Egypt. They take away her multitude, and her foundations are broken down. Ethiopia, Put, Lud, all the mixed people, Cub, and the children of the land that is allied with them, will fall with them by the sword.” The LORD says: “They also who uphold Egypt will fall. The pride of her power will come down. They will fall by the sword in it from the tower of Seveneh,” says the Lord GOD. “They will be desolate in the middle of the countries that are desolate. Her cities will be among the cities that are wasted. They will know that I am the LORD when I have set a fire in Egypt, and all her helpers are destroyed. In that day messengers will go out from before me in ships to make the careless Ethiopians afraid. There will be anguish on them, as in the day of Egypt; for, behold, it comes.” Neither edition closes at the end of 30:9 the words that follow “prophesy, and say” (WEB closes only the innermost quotation there). The Korean Revised Version reads at 30:4 애굽의 무리가 옮기우며 (the multitude of Egypt will be carried away), where WEB reads “They take away her multitude”; at 30:6 믹돌에서부터 수에네까지 (from Migdol to Seveneh), where WEB reads “from the tower of Seveneh”; and at 30:9 애굽의 재앙의 날과 같이 (as in the day of the calamity of Egypt), where WEB reads “as in the day of Egypt”.
- The LORD’s word that he will make the multitude of Egypt cease by the hand of Nebuchadnezzar king of Babylon
the Lord GOD says: “I will also make the multitude of Egypt to cease, by the hand of Nebuchadnezzar king of Babylon. He and his people with him, the terrible of the nations, will be brought in to destroy the land. They will draw their swords against Egypt, and fill the land with the slain. I will make the rivers dry, and will sell the land into the hand of evil men. I will make the land desolate, and all that is therein, by the hand of foreigners. I, the LORD, have spoken it.” The Lord GOD says: “I will also destroy the idols, and I will cause the images to cease from Memphis. There will be no more a prince from the land of Egypt. I will put a fear in the land of Egypt. I will make Pathros desolate, and will set a fire in Zoan, and will execute judgments on No. I will pour my wrath on Sin, the stronghold of Egypt. I will cut off the multitude of No. I will set a fire in Egypt Sin will be in great anguish. No will be broken up. Memphis will have adversaries in the daytime. The young men of Aven and of Pibeseth will fall by the sword. They will go into captivity. At Tehaphnehes also the day will withdraw itself, when I break the yokes of Egypt there. The pride of her power will cease in her. As for her, a cloud will cover her, and her daughters will go into captivity. Thus I will execute judgments on Egypt. Then they will know that I am the LORD.” The Korean Revised Version reads at 30:11 그가 열국 중에 강포한 자기 군대를 거느리고 와서 (he will come, leading his army, the terrible of the nations), where WEB reads “He and his people with him, the terrible of the nations, will be brought in”; at 30:13 and 30:16 놉, where WEB reads “Memphis”; at 30:13 왕 (a king), where WEB reads “a prince”; and at 30:17 그 성읍 거민들은 (the inhabitants of the towns), where WEB reads “They”. It opens 30:18 with the breaking of the yokes of Egypt (내가 애굽 멍에를 꺾으며) and reads 그 성읍에는 (on the city), where WEB opens the verse with “At Tehaphnehes also the day will withdraw itself” and reads “As for her”. WEB gives 30:16 without a stop after “I will set a fire in Egypt”.
- The LORD’s word that he will break the arms of Pharaoh and strengthen the arms of the king of Babylon
in the eleventh year, in the first month, in the seventh day of the month, the LORD’s word comes to the speaker (“I”), saying, “Son of man, I have broken the arm of Pharaoh king of Egypt. Behold, it has not been bound up, to apply medicines, to put a bandage to bind it, that it may become strong to hold the sword. Therefore the Lord GOD says: ‘Behold, I am against Pharaoh king of Egypt, and will break his arms, the strong arm, and that which was broken. I will cause the sword to fall out of his hand. I will scatter the Egyptians among the nations, and will disperse them through the countries. I will strengthen the arms of the king of Babylon, and put my sword in his hand; but I will break the arms of Pharaoh, and he will groan before the king of Babylon with the groaning of a mortally wounded man. I will hold up the arms of the king of Babylon, but the arms of Pharaoh will fall down. Then they will know that I am the LORD when I put my sword into the hand of the king of Babylon, and he stretches it out on the land of Egypt. I will scatter the Egyptians among the nations and disperse them through the countries. Then they will know that I am the LORD.’” At 30:25 the Korean Revised Version reads 내가 바벨론 왕의 팔은 들어 주고 바로의 팔은 떨어뜨릴 것이라 (I will hold up the arms of the king of Babylon and let the arms of Pharaoh fall), where WEB reads “but the arms of Pharaoh will fall down”.
- The LORD’s word to tell Pharaoh king of Egypt and his multitude, “Whom are you like in your greatness?”
in the eleventh year, in the third month, in the first day of the month, the LORD’s word comes to the speaker (“I”), saying, “Son of man, tell Pharaoh king of Egypt and his multitude: ‘Whom are you like in your greatness? Behold, the Assyrian was a cedar in Lebanon with beautiful branches, and with a forest-like shade, of high stature; and its top was among the thick boughs. The waters nourished it. The deep made it to grow. Its rivers ran all around its plantation. It sent out its channels to all the trees of the field. Therefore its stature was exalted above all the trees of the field; and its boughs were multiplied. Its branches became long by reason of many waters, when it spread them out. All the birds of the sky made their nests in its boughs. Under its branches, all the animals of the field gave birth to their young. All great nations lived under its shadow. Thus it was beautiful in its greatness, in the length of its branches; for its root was by many waters. The cedars in the garden of God could not hide it. The cypress trees were not like its branches. The pine trees were not like its branches; nor was any tree in the garden of God like it in its beauty. I made it beautiful by the multitude of its branches, so that all the trees of Eden, that were in the garden of God, envied it.’ WEB closes there only the words to be told to Pharaoh, and the Korean Revised Version does not close the word at the end of 31:9. At 31:3 the Korean reads 꼭대기가 구름에 닿은 (whose top reached the clouds), where WEB reads “its top was among the thick boughs”.
- The LORD’s word that ends, “This is Pharaoh and all his multitude”
the LORD says, “Therefore thus said the Lord GOD: ‘Because he is exalted in stature, and he has set his top among the thick branches, and his heart is lifted up in his height, I will deliver him into the hand of the mighty one of the nations. He will surely deal with him. I have driven him out for his wickedness. Foreigners, the tyrants of the nations, have cut him off and have left him. His branches have fallen on the mountains and in all the valleys, and his boughs are broken by all the watercourses of the land. All the peoples of the earth have gone down from his shadow and have left him. All the birds of the sky will dwell on his ruin, and all the animals of the field will be on his branches, to the end that none of all the trees by the waters exalt themselves in their stature, and don’t set their top among the thick boughs. Their mighty ones don’t stand up on their height, even all who drink water; for they are all delivered to death, to the lower parts of the earth, among the children of men, with those who go down to the pit.’ The Lord GOD says: ‘In the day when he went down to Sheol, I caused a mourning. I covered the deep for him, and I restrained its rivers. The great waters were stopped. I caused Lebanon to mourn for him, and all the trees of the field fainted for him. I made the nations to shake at the sound of his fall, when I cast him down to Sheol with those who descend into the pit. All the trees of Eden, the choice and best of Lebanon, all that drink water, were comforted in the lower parts of the earth. They also went down into Sheol with him to those who are slain by the sword; yes, those who were his arm, who lived under his shadow in the middle of the nations. To whom are you thus like in glory and in greatness among the trees of Eden? Yet you will be brought down with the trees of Eden to the lower parts of the earth. You will lie in the middle of the uncircumcised, with those who are slain by the sword. This is Pharaoh and all his multitude,’ says the Lord GOD.” The Korean Revised Version reads 꼭대기가 구름에 닿아서 (its top reaching the clouds) at 31:10 and 그 꼭대기로 구름에 닿지 못하게 (their top not to reach the clouds) at 31:14, where WEB reads “he has set his top among the thick branches” and “don’t set their top among the thick boughs”, and at 31:18 이들은 바로와 그 모든 군대니라 (these are Pharaoh and all his army), where WEB reads “This is Pharaoh and all his multitude”.
- The LORD’s word to take up a lamentation over Pharaoh king of Egypt
in the twelfth year, in the twelfth month, in the first day of the month, the LORD’s word comes to the speaker (“I”), saying, “Son of man, take up a lamentation over Pharaoh king of Egypt, and tell him, ‘You were likened to a young lion of the nations; yet you are as a monster in the seas. You broke out with your rivers, and troubled the waters with your feet, and fouled their rivers.’” WEB closes the quotation at the end of 32:2; then the Lord GOD says: “I will spread out my net on you with a company of many peoples. They will bring you up in my net. I will leave you on the land. I will cast you out on the open field, and will cause all the birds of the sky to settle on you. I will satisfy the animals of the whole earth with you. I will lay your flesh on the mountains, and fill the valleys with your height. I will also water the land in which you swim with your blood, even to the mountains. The watercourses will be full of you. When I extinguish you, I will cover the heavens and make its stars dark. I will cover the sun with a cloud, and the moon won’t give its light. I will make all the bright lights of the sky dark over you, and set darkness on your land,” says the Lord GOD. “I will also trouble the hearts of many peoples, when I bring your destruction among the nations, into the countries which you have not known. Yes, I will make many peoples amazed at you, and their kings will be horribly afraid for you, when I brandish my sword before them. They will tremble at every moment, every man for his own life, in the day of your fall.” For the Lord GOD says: “The sword of the king of Babylon will come on you. I will cause your multitude to fall by the swords of the mighty. They are all the ruthless of the nations. They will bring the pride of Egypt to nothing, and all its multitude will be destroyed. I will destroy also all its animals from beside many waters. The foot of man won’t trouble them any more, nor will the hoofs of animals trouble them. Then I will make their waters clear, and cause their rivers to run like oil,” says the Lord GOD. “When I make the land of Egypt desolate and waste, a land destitute of that of which it was full, when I strike all those who dwell therein, then they will know that I am the LORD. This is the lamentation with which they will lament. The daughters of the nations will lament with this. They will lament with it over Egypt, and over all her multitude,” says the Lord GOD. WEB also sets at the head of 32:16 and at its end the marks of the quotation it closed at the end of 32:2. The Korean Revised Version closes 32:16 with 하라 (say), and reads 네 시체를 (carcass) at 32:5, where WEB reads “with your height”.
- The LORD’s word in the twelfth year, on the fifteenth day of the month, to wail for the multitude of Egypt
also in the twelfth year, in the fifteenth day of the month, the LORD’s word comes to the speaker (“I”), saying, “Son of man, wail for the multitude of Egypt, and cast them down, even her and the daughters of the famous nations, to the lower parts of the earth, with those who go down into the pit. Whom do you pass in beauty? Go down, and be laid with the uncircumcised. They will fall among those who are slain by the sword. She is delivered to the sword. Draw her away with all her multitudes. The strong among the mighty will speak to him out of the middle of Sheol with those who help him. They have gone down. The uncircumcised lie still, slain by the sword. Asshur is there with all her company. Her graves are all around her. All of them are slain, fallen by the sword, whose graves are set in the uttermost parts of the pit, and her company is around her grave, all of them slain, fallen by the sword, who caused terror in the land of the living. There is Elam and all her multitude around her grave; all of them slain, fallen by the sword, who have gone down uncircumcised into the lower parts of the earth, who caused their terror in the land of the living, and have borne their shame with those who go down to the pit. They have made Elam a bed among the slain with all her multitude. Her graves are around her, all of them uncircumcised, slain by the sword; for their terror was caused in the land of the living, and they have borne their shame with those who go down to the pit. He is put among those who are slain. There is Meshech, Tubal, and all their multitude. Their graves are around them, all of them uncircumcised, slain by the sword; for they caused their terror in the land of the living. They will not lie with the mighty who are fallen of the uncircumcised, who have gone down to Sheol with their weapons of war and have laid their swords under their heads. Their iniquities are on their bones; for they were the terror of the mighty in the land of the living. But you will be broken among the uncircumcised, and will lie with those who are slain by the sword. There is Edom, her kings, and all her princes, who in their might are laid with those who are slain by the sword. They will lie with the uncircumcised, and with those who go down to the pit. There are the princes of the north, all of them, and all the Sidonians, who have gone down with the slain. They are put to shame in the terror which they caused by their might. They lie uncircumcised with those who are slain by the sword, and bear their shame with those who go down to the pit. Pharaoh will see them and will be comforted over all his multitude, even Pharaoh and all his army, slain by the sword,” says the Lord GOD. “For I have put his terror in the land of the living. He will be laid among the uncircumcised, with those who are slain by the sword, even Pharaoh and all his multitude,” says the Lord GOD. The Korean Revised Version reads at 32:17 제 십 이년 어느 달 십 오일 (the fifteenth day of some month of the twelfth year), where WEB names no month; it opens 32:19 with 이르라 (say), which WEB does not have; it reads 그와 (him) at 32:25, where WEB names Elam again; and at 32:27 it asks, 그들이 할례 받지 못한 자 중에 이미 엎드러진 용사와 함께 누운 것이 마땅치 아니하냐 (is it not fitting that they lie with the mighty already fallen among the uncircumcised?), where WEB reads “They will not lie with the mighty who are fallen of the uncircumcised”. WEB closes the quotation at the end of 32:31 and opens 32:32 with a new one.
- The LORD’s word that he has set the speaker a watchman to the house of Israel
the LORD’s word comes to the speaker (“I”), saying, “Son of man, speak to the children of your people, and tell them, ‘When I bring the sword on a land, and the people of the land take a man from among them, and set him for their watchman, if, when he sees the sword come on the land, he blows the trumpet and warns the people, then whoever hears the sound of the trumpet and doesn’t heed the warning, if the sword comes and takes him away, his blood will be on his own head. He heard the sound of the trumpet and didn’t take warning. His blood will be on him; whereas if he had heeded the warning, he would have delivered his soul. But if the watchman sees the sword come and doesn’t blow the trumpet, and the people aren’t warned, and the sword comes and takes any person from among them, he is taken away in his iniquity, but his blood I will require at the watchman’s hand.’ So you, son of man, I have set you a watchman to the house of Israel. Therefore hear the word from my mouth, and give them warnings from me. When I tell the wicked, ‘O wicked man, you will surely die,’ and you don’t speak to warn the wicked from his way, that wicked man will die in his iniquity, but I will require his blood at your hand. Nevertheless, if you warn the wicked of his way to turn from it, and he doesn’t turn from his way; he will die in his iniquity, but you have delivered your soul.” Neither edition closes these words at the end of 33:9. The Korean Revised Version gives 33:5 in another order, opening it with 그가 경비를 하였던들 자기 생명을 보전하였을 것이나, the words WEB gives last (“whereas if he had heeded the warning, he would have delivered his soul”); at 33:6 it reads 그 죄를 (that sin), where WEB reads “his blood”, and at 33:9 the future 보전하리라 (will keep), where WEB reads “you have delivered your soul”.
- The Lord GOD’s word to the house of Israel to turn from their evil ways
the text says, “You, son of man, tell the house of Israel: ‘You say this, “Our transgressions and our sins are on us, and we pine away in them. How then can we live?”’ Tell them, ‘“As I live,” says the Lord GOD, “I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn, turn from your evil ways! For why will you die, house of Israel?”’ You, son of man, tell the children of your people, ‘The righteousness of the righteous will not deliver him in the day of his disobedience. And as for the wickedness of the wicked, he will not fall by it in the day that he turns from his wickedness; neither will he who is righteous be able to live by it in the day that he sins. When I tell the righteous that he will surely live, if he trusts in his righteousness and commits iniquity, none of his righteous deeds will be remembered; but he will die in his iniquity that he has committed. Again, when I say to the wicked, “You will surely die,” if he turns from his sin and does that which is lawful and right, if the wicked restore the pledge, give again that which he had taken by robbery, walk in the statutes of life, committing no iniquity, he will surely live. He will not die. None of his sins that he has committed will be remembered against him. He has done that which is lawful and right. He will surely live. Yet the children of your people say, “The way of the Lord is not fair;” but as for them, their way is not fair. When the righteous turns from his righteousness and commits iniquity, he will even die therein. When the wicked turns from his wickedness and does that which is lawful and right, he will live by it. Yet you say, “The way of the Lord is not fair.” House of Israel, I will judge every one of you after his ways.’” WEB keeps 33:17–20 inside the words to be told that it opens at 33:12, and closes them at the end of 33:20; the Korean Revised Version closes the words to be told at the end of 33:11 (하셨다 하라) and of 33:16 (하라), gives 33:17–20 after them, and closes 33:20 with 하시니라.
- The coming of the one who had escaped out of Jerusalem to the speaker
the speaker (“I”) says, “In the twelfth year of our captivity, in the tenth month, in the fifth day of the month, one who had escaped out of Jerusalem came to me, saying, ‘The city has been defeated!’ Now the LORD’s hand had been on me in the evening, before he who had escaped came; and he had opened my mouth until he came to me in the morning; and my mouth was opened, and I was no longer mute.” WEB does not name the “he” who had opened the speaker’s mouth. At that place the Korean Revised Version reads 여호와의 손이 내게 임하여 내 입을 여시더니, with no “he”, and it reads 다음 아침 그 사람이 내게 나아올 임시에 (the next morning, at the time that man was to come), where WEB reads “until he came to me in the morning”.
- The LORD’s word on the saying of those who inhabit the waste places in the land of Israel
the LORD’s word comes to the speaker (“I”), saying, “Son of man, those who inhabit the waste places in the land of Israel speak, saying, ‘Abraham was one, and he inherited the land; but we are many. The land is given us for inheritance.’ Therefore tell them, ‘The Lord GOD says: “You eat with the blood, and lift up your eyes to your idols, and shed blood. So should you possess the land? You stand on your sword, you work abomination, and every one of you defiles his neighbor’s wife. So should you possess the land?”’ You shall tell them, ‘The Lord GOD says: “As I live, surely those who are in the waste places will fall by the sword. I will give whoever is in the open field to the animals to be devoured, and those who are in the strongholds and in the caves will die of the pestilence. I will make the land a desolation and an astonishment. The pride of her power will cease. The mountains of Israel will be desolate, so that no one will pass through. Then they will know that I am the LORD, when I have made the land a desolation and an astonishment because of all their abominations which they have committed.”’” The Korean Revised Version reads at 33:24 이 이스라엘 황무한 땅에 거한 자들 (those who dwell in this desolate land of Israel), and in their saying 아브라함은 오직 한 사람이라도 (Abraham, though only one man) and 더욱 (all the more), where WEB reads “Abraham was one” and has no word for 더욱.
- The word that the people hear the speaker’s words but do not do them, and that he is to them as a very lovely song
the text says, “As for you, son of man, the children of your people talk about you by the walls and in the doors of the houses, and speak to one another, everyone to his brother, saying, ‘Please come and hear what the word is that comes out from the LORD.’ They come to you as the people come, and they sit before you as my people, and they hear your words, but don’t do them; for with their mouth they show much love, but their heart goes after their gain. Behold, you are to them as a very lovely song of one who has a pleasant voice, and can play well on an instrument; for they hear your words, but they don’t do them. When this comes to pass—behold, it comes—then they will know that a prophet has been among them.” These four verses do not name who speaks. At 33:32 the Korean Revised Version likens “you” to one who sings (음악을 잘하며 고운 음성으로 사랑의 노래를 하는 자 같이, like one who plays music well and sings a song of love with a lovely voice), where WEB likens “you” to “a very lovely song”; at 33:33 it reads 그 말이 응하리니 (that word will come to pass), where WEB reads “When this comes to pass”.
- The LORD’s word to prophesy against the shepherds of Israel
the LORD’s word comes to the speaker (“I”), saying, “Son of man, prophesy against the shepherds of Israel. Prophesy, and tell them, even the shepherds, ‘The Lord GOD says: “Woe to the shepherds of Israel who feed themselves! Shouldn’t the shepherds feed the sheep? You eat the fat. You clothe yourself with the wool. You kill the fatlings, but you don’t feed the sheep. You haven’t strengthened the diseased. You haven’t healed that which was sick. You haven’t bound up that which was broken. You haven’t brought back that which was driven away. You haven’t sought that which was lost, but you have ruled over them with force and with rigor. They were scattered, because there was no shepherd. They became food to all the animals of the field, and were scattered. My sheep wandered through all the mountains and on every high hill. Yes, my sheep were scattered on all the surface of the earth. There was no one who searched or sought.” Therefore, you shepherds, hear the LORD’s word: “As I live,” says the Lord GOD, “surely because my sheep became a prey, and my sheep became food to all the animals of the field, because there was no shepherd, and my shepherds didn’t search for my sheep, but the shepherds fed themselves, and didn’t feed my sheep, therefore, you shepherds, hear the LORD’s word!” The Lord GOD says: “Behold, I am against the shepherds. I will require my sheep at their hand, and cause them to cease from feeding the sheep. The shepherds won’t feed themselves any more. I will deliver my sheep from their mouth, that they may not be food for them.”’” The Korean Revised Version gives 34:8 as a sentence of its own, ending with 먹이지 아니하였도다 (did not feed), and reads at 34:10 목자들이 양을 먹이지 못할 뿐 아니라 (not only will the shepherds not feed the sheep), where WEB reads “cause them to cease from feeding the sheep”.
- The Lord GOD’s word that he will seek out his scattered sheep and deliver them
the text says, “‘For the Lord GOD says: “Behold, I myself, even I, will search for my sheep, and will seek them out. As a shepherd seeks out his flock in the day that he is among his sheep that are scattered abroad, so I will seek out my sheep. I will deliver them out of all places where they have been scattered in the cloudy and dark day. I will bring them out from the peoples, and gather them from the countries, and will bring them into their own land. I will feed them on the mountains of Israel, by the watercourses, and in all the inhabited places of the country. I will feed them with good pasture, and their fold will be on the mountains of the height of Israel. There they will lie down in a good fold. They will feed on rich pasture on the mountains of Israel. I myself will be the shepherd of my sheep, and I will cause them to lie down,” says the Lord GOD. “I will seek that which was lost, and will bring back that which was driven away, and will bind up that which was broken, and will strengthen that which was sick; but I will destroy the fat and the strong. I will feed them in justice.”’” The Korean Revised Version opens 34:15 with the formula 나 주 여호와가 말하노라, where WEB closes the verse with “says the Lord GOD”.
- The Lord GOD’s word that he will judge between sheep and sheep and set up one shepherd over his flock
the text says, “As for you, O my flock, the Lord GOD says: ‘Behold, I judge between sheep and sheep, the rams and the male goats. Does it seem a small thing to you to have fed on the good pasture, but you must tread down with your feet the residue of your pasture? And to have drunk of the clear waters, but must you foul the residue with your feet? As for my sheep, they eat that which you have trodden with your feet, and they drink that which you have fouled with your feet.’ Therefore the Lord GOD says to them: ‘Behold, I, even I, will judge between the fat sheep and the lean sheep. Because you thrust with side and with shoulder, and push all the diseased with your horns, until you have scattered them abroad, therefore I will save my flock, and they will no more be a prey. I will judge between sheep and sheep. I will set up one shepherd over them, and he will feed them, even my servant David. He will feed them, and he will be their shepherd. I, the LORD, will be their God, and my servant David prince among them. I, the LORD, have spoken it.’” The Korean Revised Version reads 왕 (king) at 34:24, where WEB reads “prince”, and closes 34:19 with 하셨느니라.
- The Lord GOD’s word that he will make a covenant of peace
the text says, “‘I will make with them a covenant of peace, and will cause evil animals to cease out of the land. They will dwell securely in the wilderness and sleep in the woods. I will make them and the places around my hill a blessing. I will cause the shower to come down in its season. There will be showers of blessing. The tree of the field will yield its fruit, and the earth will yield its increase, and they will be secure in their land. Then they will know that I am the LORD, when I have broken the bars of their yoke, and have delivered them out of the hand of those who made slaves of them. They will no more be a prey to the nations, neither will the animals of the earth devour them; but they will dwell securely, and no one will make them afraid. I will raise up to them a plantation for renown, and they will no more be consumed with famine in the land, and not bear the shame of the nations any more. They will know that I, the LORD, their God am with them, and that they, the house of Israel, are my people, says the Lord GOD. You my sheep, the sheep of my pasture, are men, and I am your God,’ says the Lord GOD.” The Korean Revised Version reads at 34:29 유명한 종식할 땅 (a land of renown for planting), where WEB reads “a plantation for renown”.
- The LORD’s word to prophesy against Mount Seir
the LORD’s word comes to the speaker (“I”) again, saying, “Son of man, set your face against Mount Seir, and prophesy against it, and tell it, ‘The Lord GOD says: “Behold, I am against you, Mount Seir, and I will stretch out my hand against you. I will make you a desolation and an astonishment. I will lay your cities waste, and you will be desolate. Then you will know that I am the LORD. Because you have had a perpetual hostility, and have given over the children of Israel to the power of the sword in the time of their calamity, in the time of the iniquity of the end, therefore, as I live,” says the Lord GOD, “I will prepare you for blood, and blood will pursue you. Since you have not hated blood, therefore blood will pursue you. Thus I will make Mount Seir an astonishment and a desolation. I will cut off from it him who passes through and him who returns. I will fill its mountains with its slain. The slain with the sword will fall in your hills and in your valleys and in all your watercourses. I will make you a perpetual desolation, and your cities will not be inhabited. Then you will know that I am the LORD. Because you have said, ‘These two nations and these two countries will be mine, and we will possess it,’ although the LORD was there, therefore, as I live,” says the Lord GOD, “I will do according to your anger, and according to your envy which you have shown out of your hatred against them; and I will make myself known among them when I judge you. You will know that I, the LORD, have heard all your insults which you have spoken against the mountains of Israel, saying, ‘They have been laid desolate. They have been given to us to devour.’ You have magnified yourselves against me with your mouth, and have multiplied your words against me. I have heard it.” The Lord GOD says: “When the whole earth rejoices, I will make you desolate. As you rejoiced over the inheritance of the house of Israel because it was desolate, so I will do to you. You will be desolate, Mount Seir, and all Edom, even all of it. Then they will know that I am the LORD.’” The Korean Revised Version gives 35:10 in the LORD’s own first person (나 여호와가 거기 있었느니라), where WEB reads “although the LORD was there”.
- The LORD’s word to prophesy to the mountains of Israel
the text says, “You, son of man, prophesy to the mountains of Israel, and say, ‘You mountains of Israel, hear the LORD’s word. The Lord GOD says: “Because the enemy has said against you, ‘Aha!’ and, ‘The ancient high places are ours in possession!’” therefore prophesy, and say, “The Lord GOD says: ‘Because, even because they have made you desolate, and swallowed you up on every side, that you might be a possession to the residue of the nations, and you are taken up in the lips of talkers, and the evil report of the people;’ therefore, you mountains of Israel, hear the word of the Lord GOD: The Lord GOD says to the mountains and to the hills, to the watercourses and to the valleys, to the desolate wastes and to the cities that are forsaken, which have become a prey and derision to the residue of the nations that are all around; therefore the Lord GOD says: ‘Surely in the fire of my jealousy I have spoken against the residue of the nations, and against all Edom, that have appointed my land to themselves for a possession with the joy of all their heart, with despite of soul, to cast it out for a prey.’” Therefore prophesy concerning the land of Israel, and tell the mountains, the hills, the watercourses and the valleys, “The Lord GOD says: ‘Behold, I have spoken in my jealousy and in my wrath, because you have borne the shame of the nations.’ Therefore the Lord GOD says: ‘I have sworn, “Surely the nations that are around you will bear their shame.” But you, mountains of Israel, you shall shoot out your branches and yield your fruit to my people Israel; for they are at hand to come. For, behold, I am for you, and I will come to you, and you will be tilled and sown. I will multiply men on you, all the house of Israel, even all of it. The cities will be inhabited and the waste places will be built. I will multiply man and animal on you. They will increase and be fruitful. I will cause you to be inhabited as you were before, and you will do better than at your beginnings. Then you will know that I am the LORD. Yes, I will cause men to walk on you, even my people Israel. They will possess you, and you will be their inheritance, and you will never again bereave them of their children.’ The Lord GOD says: ‘Because they say to you, “You are a devourer of men, and have been a bereaver of your nation;” therefore you shall devour men no more, and not bereave your nation any more,’ says the Lord GOD. ‘I won’t let you hear the shame of the nations any more. You won’t bear the reproach of the peoples any more, and you won’t cause your nation to stumble any more,’ says the Lord GOD.”’” WEB opens 36:1 with no quotation mark; this summary sets WEB’s words inside its own quotation, with WEB’s double marks as single and its single marks as double. The Korean Revised Version closes 36:4 with 말씀하셨느니라 (has spoken), where WEB reads “The Lord GOD says to the mountains”.
- The LORD’s word about the ways of the house of Israel and his holy name
the LORD’s word comes to the speaker (“I”) again, saying, “Son of man, when the house of Israel lived in their own land, they defiled it by their ways and by their deeds. Their way before me was as the uncleanness of a woman in her impurity. Therefore I poured out my wrath on them for the blood which they had poured out on the land, and because they had defiled it with their idols. I scattered them among the nations, and they were dispersed through the countries. I judged them according to their way and according to their deeds. When they came to the nations where they went, they profaned my holy name, in that men said of them, ‘These are the LORD’s people, and have left his land.’ But I had respect for my holy name, which the house of Israel had profaned among the nations where they went.” The Korean Revised Version tells the judging before the scattering at 36:19 (그들을 그 행위대로 심판하여 각국에 흩으며), and at 36:20 it reads 여호와의 땅에서 떠난 자라, naming the LORD’s land, where WEB reads “have left his land”.
- The Lord GOD’s word that he will give the house of Israel a new heart and put a new spirit within them
the text says, “Therefore tell the house of Israel, ‘The Lord GOD says: “I don’t do this for your sake, house of Israel, but for my holy name, which you have profaned among the nations where you went. I will sanctify my great name, which has been profaned among the nations, which you have profaned among them. Then the nations will know that I am the LORD,” says the Lord GOD, “when I am proven holy in you before their eyes. For I will take you from among the nations and gather you out of all the countries, and will bring you into your own land. I will sprinkle clean water on you, and you will be clean. I will cleanse you from all your filthiness and from all your idols. I will also give you a new heart, and I will put a new spirit within you. I will take away the stony heart out of your flesh, and I will give you a heart of flesh. I will put my Spirit within you, and cause you to walk in my statutes. You will keep my ordinances and do them. You will dwell in the land that I gave to your fathers. You will be my people, and I will be your God. I will save you from all your uncleanness. I will call for the grain and will multiply it, and lay no famine on you. I will multiply the fruit of the tree and the increase of the field, that you may receive no more the reproach of famine among the nations. Then you will remember your evil ways, and your deeds that were not good; and you will loathe yourselves in your own sight for your iniquities and for your abominations. I don’t do this for your sake,” says the Lord GOD. “Let it be known to you. Be ashamed and confounded for your ways, house of Israel.”’” The Korean Revised Version names the new spirit before the new heart at 36:26 (새 영을 너희 속에 두고 새 마음을 너희에게 주되), and reads 내 신 at 36:27, where WEB reads “my Spirit”.
- The Lord GOD’s word that the desolate land will be said to have become like the garden of Eden
the text says, “‘The Lord GOD says: “In the day that I cleanse you from all your iniquities, I will cause the cities to be inhabited and the waste places will be built. The land that was desolate will be tilled instead of being a desolation in the sight of all who passed by. They will say, ‘This land that was desolate has become like the garden of Eden. The waste, desolate, and ruined cities are fortified and inhabited.’ Then the nations that are left around you will know that I, the LORD, have built the ruined places and planted that which was desolate. I, the LORD, have spoken it, and I will do it.” The Lord GOD says: “For this, moreover, I will be inquired of by the house of Israel, to do it for them: I will increase them with men like a flock. As the flock for sacrifice, as the flock of Jerusalem in her appointed feasts, so the waste cities will be filled with flocks of men. Then they will know that I am the LORD.’” The Korean Revised Version reads at 36:35 성벽과 거민이 있다 (have walls and inhabitants), where WEB reads “are fortified and inhabited”, and at 36:37 이스라엘 족속이 이와 같이 자기들에게 이루어 주기를 내게 구하여야 할찌라, with the house of Israel as the one who must ask, where WEB reads “I will be inquired of by the house of Israel”.
- The valley full of dry bones the speaker sees
the speaker (“I”) says, “The LORD’s hand was on me, and he brought me out in the LORD’s Spirit, and set me down in the middle of the valley; and it was full of bones. He caused me to pass by them all around; and behold, there were very many in the open valley, and behold, they were very dry.” He says to the speaker, “Son of man, can these bones live?” and the speaker answers, “Lord GOD, you know.” Again he says to the speaker, “Prophesy over these bones, and tell them, ‘You dry bones, hear the LORD’s word. The Lord GOD says to these bones: “Behold, I will cause breath to enter into you, and you will live. I will lay sinews on you, and will bring up flesh on you, and cover you with skin, and put breath in you, and you will live. Then you will know that I am the LORD.”’” The speaker says, “So I prophesied as I was commanded. As I prophesied, there was a noise, and behold, there was an earthquake. Then the bones came together, bone to its bone. I saw, and, behold, there were sinews on them, and flesh came up, and skin covered them above; but there was no breath in them.” Then he says to the speaker, “Prophesy to the wind, prophesy, son of man, and tell the wind, ‘The Lord GOD says: “Come from the four winds, breath, and breathe on these slain, that they may live.”’” The speaker says, “So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up on their feet, an exceedingly great army.” Then he says to the speaker, “Son of man, these bones are the whole house of Israel. Behold, they say, ‘Our bones are dried up, and our hope is lost. We are completely cut off.’ Therefore prophesy, and tell them, ‘The Lord GOD says: “Behold, I will open your graves, and cause you to come up out of your graves, my people; and I will bring you into the land of Israel. You will know that I am the LORD, when I have opened your graves and caused you to come up out of your graves, my people. I will put my Spirit in you, and you will live. Then I will place you in your own land; and you will know that I, the LORD, have spoken it and performed it,” says the LORD.’” Neither edition names the one who speaks at 37:3, 37:4, 37:9 and 37:11: WEB reads “he” in all four, and the Korean Revised Version reads 그가 (he) at 37:3 and gives the other three no subject. The Korean Revised Version reads at 37:1 그 신으로 (by his Spirit), where WEB reads “in the LORD’s Spirit”, and at 37:2 gives 지나게 하시기로 (caused to pass by) no subject, where WEB reads “He caused me to pass by them all around”; at 37:7 it reads 움직이더니 (there was a stirring), where WEB reads “there was an earthquake”; at 37:9 it reads 생기를 향하여 and 생기에게 (to the breath), where WEB reads “to the wind” and “the wind”, and 사방에서부터 (from all sides), where WEB reads “from the four winds”; and at 37:10 it reads 그 명대로 (as commanded), where WEB reads “as he commanded me”.
- The LORD’s word to join two sticks into one
the LORD’s word comes again to the speaker (“I”), saying, “You, son of man, take one stick and write on it, ‘For Judah, and for the children of Israel his companions.’ Then take another stick, and write on it, ‘For Joseph, the stick of Ephraim, and for all the house of Israel his companions.’ Then join them for yourself to one another into one stick, that they may become one in your hand. When the children of your people speak to you, saying, ‘Won’t you show us what you mean by these?’ tell them, ‘The Lord GOD says: “Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his companions; and I will put them with it, with the stick of Judah, and make them one stick, and they will be one in my hand. The sticks on which you write will be in your hand before their eyes.”’ Say to them, ‘The Lord GOD says: “Behold, I will take the children of Israel from among the nations where they have gone, and will gather them on every side, and bring them into their own land. I will make them one nation in the land, on the mountains of Israel. One king will be king to them all. They will no longer be two nations. They won’t be divided into two kingdoms any more at all. They won’t defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions; but I will save them out of all their dwelling places in which they have sinned, and will cleanse them. So they will be my people, and I will be their God. My servant David will be king over them. They all will have one shepherd. They will also walk in my ordinances and observe my statutes, and do them. They will dwell in the land that I have given to Jacob my servant, in which your fathers lived. They will dwell therein, they, and their children, and their children’s children, forever. David my servant will be their prince forever. Moreover I will make a covenant of peace with them. It will be an everlasting covenant with them. I will place them, multiply them, and will set my sanctuary among them forever more. My tent also will be with them. I will be their God, and they will be my people. The nations will know that I am the LORD who sanctifies Israel, when my sanctuary is among them forever more.”’” The Korean Revised Version closes the words it opens at 37:19 with 너는 곧 이르기를 (then say) by 하셨다 하고 at the end of that verse, and gives 37:20 as a command to the speaker: 너는 그 글 쓴 막대기들을 무리의 목전에서 손에 잡고 (to hold the written sticks in the hand before the people); WEB keeps 37:20 within those words and closes them at its end. The text does not say that the sticks were taken or written on. The Korean Revised Version names at 37:16 the stick of Ephraim before Joseph (에브라임의 막대기 곧 요셉), where WEB reads “For Joseph, the stick of Ephraim”; at 37:22 it reads 한 임금이 모두 다스리게 하리니 (one king will rule them all), where WEB reads “One king will be king to them all”; at 37:25 it reads 그 열조가 (their fathers), where WEB reads “your fathers”, and 왕 (king), where WEB reads “prince”; at 37:26 견고하고 (making them firm), where WEB reads “I will place them”; and at 37:27 처소 (dwelling place), where WEB reads “tent”.
- The LORD’s word to set the face toward Gog, of the land of Magog, and prophesy
the LORD’s word comes to the speaker (“I”), saying, “Son of man, set your face toward Gog, of the land of Magog, the prince of Rosh, Meshech, and Tubal, and prophesy against him, and say, ‘The Lord GOD says: “Behold, I am against you, Gog, prince of Rosh, Meshech, and Tubal. I will turn you around, and put hooks into your jaws, and I will bring you out, with all your army, horses and horsemen, all of them clothed in full armor, a great company with buckler and shield, all of them handling swords; Persia, Cush, and Put with them, all of them with shield and helmet; Gomer, and all his hordes; the house of Togarmah in the uttermost parts of the north, and all his hordes—even many peoples with you. Be prepared, yes, prepare yourself, you, and all your companies who are assembled to you, and be a guard to them. After many days you will be visited. In the latter years you will come into the land that is brought back from the sword, that is gathered out of many peoples, on the mountains of Israel, which have been a continual waste; but it is brought out of the peoples and they will dwell securely, all of them. You will ascend. You will come like a storm. You will be like a cloud to cover the land, you and all your hordes, and many peoples with you.”’” The Korean Revised Version does not close these words at the end of 38:9; WEB closes the Lord GOD’s words to Gog there but leaves its outer quotation open. The Korean Revised Version reads 왕 (king) at 38:2–3, where WEB reads “prince”; at 38:7 it reads 너는 그들의 대장이 될찌어다 (be their captain), where WEB reads “and be a guard to them”; and at 38:8 it reads 네가 명령을 받고 (receiving a command), where WEB reads “you will be visited”.
- The Lord GOD’s word of an evil plan, and the word to prophesy again to Gog
the LORD’s word goes on, “‘The Lord GOD says: “It will happen in that day that things will come into your mind, and you will devise an evil plan. You will say, ‘I will go up to the land of unwalled villages. I will go to those who are at rest, who dwell securely, all of them dwelling without walls, and having neither bars nor gates, to take the plunder and to take prey; to turn your hand against the waste places that are inhabited, and against the people who are gathered out of the nations, who have gotten livestock and goods, who dwell in the middle of the earth.’ Sheba, Dedan, and the merchants of Tarshish, with all its young lions, will ask you, ‘Have you come to take the plunder? Have you assembled your company to take the prey, to carry away silver and gold, to take away livestock and goods, to take great plunder?’”’” It goes on, “Therefore, son of man, prophesy, and tell Gog, ‘The Lord GOD says: “In that day when my people Israel dwells securely, will you not know it? You will come from your place out of the uttermost parts of the north, you, and many peoples with you, all of them riding on horses, a great company and a mighty army. You will come up against my people Israel as a cloud to cover the land. It will happen in the latter days that I will bring you against my land, that the nations may know me when I am sanctified in you, Gog, before their eyes.”’” The Korean Revised Version does not close these words at the end of 38:16; WEB closes the Lord GOD’s words to Gog there but leaves its outer quotation open. The Korean Revised Version closes the words it opens at 38:11 with 노략하리라 하고 in 38:12, and gives what follows, from 네 손을 들어서 to 치고자 할 때에 (lifting the hand to strike), outside them; WEB closes them at the end of 38:12, with “to turn your hand against the waste places that are inhabited” inside. The Korean Revised Version reads at 38:11 평원의 고을들로 (to the towns of the plain), where WEB reads “to the land of unwalled villages”; at 38:13 그 부자들 (its rich men), where WEB reads “with all its young lions”; and at 38:16 끝날에 (in the last days), where WEB reads “in the latter days”.
- The Lord GOD’s word of a great shaking in the land of Israel in that day
the LORD’s word goes on, “‘The Lord GOD says: “Are you he of whom I spoke in old time by my servants the prophets of Israel, who prophesied in those days for years that I would bring you against them? It will happen in that day, when Gog comes against the land of Israel,” says the Lord GOD, “that my wrath will come up into my nostrils. For in my jealousy and in the fire of my wrath I have spoken. Surely in that day there will be a great shaking in the land of Israel, so that the fish of the sea, the birds of the sky, the animals of the field, all creeping things who creep on the earth, and all the men who are on the surface of the earth will shake at my presence. Then the mountains will be thrown down, the steep places will fall, and every wall will fall to the ground. I will call for a sword against him to all my mountains,” says the Lord GOD. “Every man’s sword will be against his brother. I will enter into judgment with him with pestilence and with blood. I will rain on him, on his hordes, and on the many peoples who are with him, torrential rains with great hailstones, fire, and sulfur. I will magnify myself and sanctify myself, and I will make myself known in the eyes of many nations. Then they will know that I am the LORD.”’” WEB leaves its outer quotation open at the end of 38:23. The Korean Revised Version closes 38:17 with 하였느니라 하셨다 하라 and opens 38:18 again with 나 주 여호와가 말하노라; it gives 38:17 as a question (말한 사람이 네가 아니냐) followed by what the prophets prophesied, where WEB reads the whole verse as one question. At 38:18 it reads 내 얼굴에 (in the face), where WEB reads “into my nostrils”, and at 38:19 큰 지진 (a great earthquake), where WEB reads “a great shaking”.
- The Lord GOD’s word to prophesy against Gog, and the word that the weapons will be burned for seven years
the text says, “You, son of man, prophesy against Gog, and say, ‘The Lord GOD says: “Behold, I am against you, Gog, prince of Rosh, Meshech, and Tubal. I will turn you around, will lead you on, and will cause you to come up from the uttermost parts of the north; and I will bring you onto the mountains of Israel. I will strike your bow out of your left hand, and will cause your arrows to fall out of your right hand. You will fall on the mountains of Israel, you, and all your hordes, and the peoples who are with you. I will give you to the ravenous birds of every sort and to the animals of the field to be devoured. You will fall on the open field, for I have spoken it,” says the Lord GOD. “I will send a fire on Magog and on those who dwell securely in the islands. Then they will know that I am the LORD. I will make my holy name known among my people Israel. I won’t allow my holy name to be profaned any more. Then the nations will know that I am the LORD, the Holy One in Israel. Behold, it comes, and it will be done,” says the Lord GOD. “This is the day about which I have spoken. Those who dwell in the cities of Israel will go out and will make fires of the weapons and burn them, both the shields and the bucklers, the bows and the arrows, and the war clubs and the spears, and they will make fires with them for seven years; so that they will take no wood out of the field, and not cut down any out of the forests; for they will make fires with the weapons. They will plunder those who plundered them, and rob those who robbed them,” says the Lord GOD.’” The Korean Revised Version closes the words opened at 39:1 with 하셨다 하라 at the end of 39:7 and opens 39:8 with 나 주 여호와가 말하노라, where WEB goes on with them through 39:10 and does not close them at its end. The Korean Revised Version reads 왕 (king) at 39:1, where WEB reads “prince”, and at 39:7 이스라엘의 거룩한 자 (the Holy One of Israel), where WEB reads “the Holy One in Israel”.
- The Lord GOD’s word of the valley where Gog and his multitude will be buried
the LORD’s word goes on, “‘“It will happen in that day, that I will give to Gog a place for burial in Israel, the valley of those who pass through on the east of the sea; and it will stop those who pass through. They will bury Gog and all his multitude there, and they will call it ‘The valley of Hamon Gog’. The house of Israel will be burying them for seven months, that they may cleanse the land. Yes, all the people of the land will bury them; and they will become famous in the day that I will be glorified,” says the Lord GOD. “They will set apart men of continual employment who will pass through the land. Those who pass through will go with those who bury those who remain on the surface of the land, to cleanse it. After the end of seven months they will search. Those who search through the land will pass through; and when anyone sees a man’s bone, then he will set up a sign by it, until the undertakers have buried it in the valley of Hamon Gog. Hamonah will also be the name of a city. Thus they will cleanse the land.”’” WEB leaves its outer quotation open at the end of 39:16. The Korean Revised Version names the burial place at 39:11 이스라엘 땅 곧 바다 동편 사람의 통행하는 골짜기 (in the land of Israel, the valley where people pass through east of the sea), where WEB reads “a place for burial in Israel, the valley of those who pass through on the east of the sea”.
- The Lord GOD’s word of the great sacrifice for the birds and the animals of the field
the LORD’s word goes on, “You, son of man, the Lord GOD says: ‘Speak to the birds of every sort, and to every animal of the field, “Assemble yourselves, and come; gather yourselves on every side to my sacrifice that I sacrifice for you, even a great sacrifice on the mountains of Israel, that you may eat meat and drink blood. You shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bulls, all of them fatlings of Bashan. You shall eat fat until you are full, and drink blood until you are drunk, of my sacrifice which I have sacrificed for you. You shall be filled at my table with horses and charioteers, with mighty men, and with all men of war,” says the Lord GOD.’” It goes on, “I will set my glory among the nations. Then all the nations will see my judgment that I have executed, and my hand that I have laid on them. So the house of Israel will know that I am the LORD their God, from that day and forward. The nations will know that the house of Israel went into captivity for their iniquity, because they trespassed against me, and I hid my face from them; so I gave them into the hand of their adversaries, and they all fell by the sword. I did to them according to their uncleanness and according to their transgressions. I hid my face from them.” WEB keeps 39:21–24 within the quotation it opens at 39:17 and leaves it open at the end of 39:24. Both editions close the words for the birds and the animals at 39:20, the Korean Revised Version with 하라. The Korean Revised Version reads 잔치 (feast) at 39:17 and 39:19, where WEB reads “sacrifice”; at 39:18 it reads 바산의 살찐 짐승 곧 수양이나 어린 양이나 염소나 수송아지를 먹듯 할찌라 (as one eats the fat beasts of Bashan, rams, lambs, goats and bulls), where WEB reads “of rams, of lambs, and of goats, of bulls, all of them fatlings of Bashan”; and at 39:21 it reads 권능 (power), where WEB reads “my hand”.
- The Lord GOD’s word that he will reverse the captivity of Jacob
the LORD’s word goes on, “Therefore the Lord GOD says: ‘Now I will reverse the captivity of Jacob and have mercy on the whole house of Israel. I will be jealous for my holy name. They will forget their shame and all their trespasses by which they have trespassed against me, when they dwell securely in their land. No one will make them afraid when I have brought them back from the peoples, gathered them out of their enemies’ lands, and am shown holy among them in the sight of many nations. They will know that I am the LORD their God, in that I caused them to go into captivity among the nations, and have gathered them to their own land. Then I will leave none of them captive any more. I won’t hide my face from them any more, for I have poured out my Spirit on the house of Israel,’ says the Lord GOD.” The Korean Revised Version gives first, at 39:25, 내 거룩한 이름을 위하여 열심을 내어 (being zealous for the holy name), where WEB ends the verse with “I will be jealous for my holy name”; at 39:26 it reads 부끄러움을 품고 내게 범한 죄를 뉘우치리니 (to bear shame and repent of the sin), where WEB reads “They will forget their shame and all their trespasses by which they have trespassed against me”; and at 39:28 it reads 후에는 내가 그들을 모아 고토로 돌아오게 하고 (afterwards, gathering them back to their own land) as what will be, where WEB reads “and have gathered them to their own land”.
- The man whose appearance was like bronze, whom the speaker sees in the visions of God
the speaker (“I”) says, “In the twenty-fifth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after the city was struck, in the same day, the LORD’s hand was on me, and he brought me there. In the visions of God he brought me into the land of Israel, and set me down on a very high mountain, on which was something like the frame of a city to the south. He brought me there; and, behold, there was a man whose appearance was like the appearance of bronze, with a line of flax in his hand and a measuring reed; and he stood in the gate.” The man says to him, “Son of man, see with your eyes, and hear with your ears, and set your heart on all that I will show you; for you have been brought here so that I may show them to you. Declare all that you see to the house of Israel.” Neither edition names the city that was struck. The Korean Revised Version names the land of Israel at 40:1 (이스라엘 땅으로 가시되) and reads at 40:2 그 땅에 이르러 (came to the land), where WEB ends 40:1 with “he brought me there” and reads at 40:2 “he brought me into the land of Israel”. The Korean Revised Version reads at 40:1 정월 십일 (the tenth day of the first month), where WEB reads “in the beginning of the year, in the tenth day of the month”; at 40:3 모양이 놋 같이 빛난 사람 (a man whose appearance shone like bronze), where WEB reads “a man whose appearance was like the appearance of bronze”; and at 40:4 the man says that he brought him here to show him this (내가 이것을 네게 보이려고 이리로 데리고 왔나니), where WEB reads “for you have been brought here so that I may show them to you”.
- The wall around the house and the measuring of the gate toward the east, which the speaker sees
the text says, “Behold, there was a wall on the outside of the house all around, and in the man’s hand a measuring reed six cubits long, of a cubit and a hand width each. So he measured the thickness of the building, one reed; and the height, one reed. Then he came to the gate which looks toward the east, and went up its steps. He measured the threshold of the gate, one reed wide; and the other threshold, one reed wide. Every lodge was one reed long and one reed wide. Between the lodges was five cubits. The threshold of the gate by the porch of the gate toward the house was one reed. He measured also the porch of the gate toward the house, one reed. Then he measured the porch of the gate, eight cubits; and its posts, two cubits; and the porch of the gate was toward the house. The side rooms of the gate eastward were three on this side, and three on that side. The three of them were of one measure. The posts had one measure on this side and on that side. He measured the width of the opening of the gate, ten cubits; and the length of the gate, thirteen cubits; and a border before the lodges, one cubit on this side, and a border, one cubit on that side; and the side rooms, six cubits on this side, and six cubits on that side. He measured the gate from the roof of the one side room to the roof of the other, a width of twenty-five cubits, door against door. He also made posts, sixty cubits; and the court reached to the posts, around the gate. From the forefront of the gate at the entrance to the forefront of the inner porch of the gate were fifty cubits. There were closed windows to the side rooms, and to their posts within the gate all around, and likewise to the arches. Windows were around inward. Palm trees were on each post.” The Korean Revised Version opens 40:5 in the speaker’s first person, 내가 본즉 (the speaker saw), where WEB reads “Behold”. At 40:5 it reads 그 담을 척량하니 (measured the wall), where WEB reads “So he measured the thickness of the building”; and at 40:14 it reads 그가 또 현관을 척량하니 광이 이십척이요 (he also measured the porch, twenty cubits wide), where WEB reads “He also made posts, sixty cubits”.
- The outer court and the gates toward the north and the south, which the speaker sees
the speaker (“I”) says, “Then he brought me into the outer court. Behold, there were rooms and a pavement made for the court all around. Thirty rooms were on the pavement. The pavement was by the side of the gates, corresponding to the length of the gates, even the lower pavement. Then he measured the width from the forefront of the lower gate to the forefront of the inner court outside, one hundred cubits, both on the east and on the north. He measured the length and width of the gate of the outer court which faces toward the north. The lodges of it were three on this side and three on that side. Its posts and its arches were the same as the measure of the first gate: its length was fifty cubits, and the width twenty-five cubits. Its windows, its arches, and its palm trees were the same as the measure of the gate which faces toward the east. They went up to it by seven steps. Its arches were before them. There was a gate to the inner court facing the other gate, on the north and on the east. He measured one hundred cubits from gate to gate. He led me toward the south; and behold, there was a gate toward the south. He measured its posts and its arches according to these measurements. There were windows in it and in its arches all around, like the other windows: the length was fifty cubits, and the width twenty-five cubits. There were seven steps to go up to it, and its arches were before them. It had palm trees, one on this side, and another on that side, on its posts. There was a gate to the inner court toward the south. He measured one hundred cubits from gate to gate toward the south.” The Korean Revised Version reads at 40:17 뜰 삼면에 (on three sides of the court), where WEB reads “all around”; it gives the length and the width first at 40:21, where WEB gives them at the end of the verse; and at 40:23 it reads 북편 문간과 동편 문간과 마주 대한 문간들 (gates facing the north gate and the east gate), where WEB reads “a gate to the inner court facing the other gate, on the north and on the east”.
- The measuring of the south gate, the gate toward the east and the north gate, which the speaker sees
the speaker (“I”) says, “Then he brought me to the inner court by the south gate. He measured the south gate according to these measurements; with its lodges, its posts, and its arches, according to these measurements. There were windows in it and in its arches all around. It was fifty cubits long, and twenty-five cubits wide. There were arches all around, twenty-five cubits long and five cubits wide. Its arches were toward the outer court. Palm trees were on its posts. The ascent to it had eight steps. He brought me into the inner court toward the east. He measured the gate according to these measurements; with its lodges, its posts, and its arches, according to these measurements. There were windows in it and in its arches all around. It was fifty cubits long, and twenty-five cubits wide. Its arches were toward the outer court. Palm trees were on its posts on this side and on that side. The ascent to it had eight steps. He brought me to the north gate, and he measured it according to these measurements— its lodges, its posts, and its arches. There were windows in it all around. The length was fifty cubits and the width twenty-five cubits. Its posts were toward the outer court. Palm trees were on its posts on this side and on that side. The ascent to it had eight steps.” The Korean Revised Version gives the length and the width first at 40:29, 40:33 and 40:36, where WEB gives them at the end of each verse; at 40:37 it reads 그 현관이 (its porch), where WEB reads “Its posts”.
- The tables for killing the sacrifices and the rooms of the priests, which the speaker sees
the text says, “A room with its door was by the posts at the gates. They washed the burnt offering there. In the porch of the gate were two tables on this side and two tables on that side, on which to kill the burnt offering, the sin offering, and the trespass offering. On the one side outside, as one goes up to the entry of the gate toward the north, were two tables; and on the other side, which belonged to the porch of the gate, were two tables. Four tables were on this side, and four tables on that side, by the side of the gate: eight tables, on which they killed the sacrifices. There were four cut stone tables for the burnt offering, a cubit and a half long, a cubit and a half wide, and one cubit high. They laid the instruments with which they killed the burnt offering and the sacrifice on them. The hooks, a hand width long, were fastened within all around. The meat of the offering was on the tables. Outside of the inner gate were rooms for the singers in the inner court, which was at the side of the north gate. They faced toward the south. One at the side of the east gate faced toward the north.” He says to the speaker, “This room, which faces toward the south, is for the priests who perform the duty of the house. The room which faces toward the north is for the priests who perform the duty of the altar. These are the sons of Zadok, who from among the sons of Levi come near to the LORD to minister to him.” The text goes on, “He measured the court, one hundred cubits long and one hundred cubits wide, square. The altar was before the house.” Neither edition names the “he” of 40:45. The Korean Revised Version reads at 40:44 방 둘 (two rooms), the one by the north gate facing south and the one by the south gate facing north (남문 곁에 있는 방은 북으로 향하였더라), where WEB reads “rooms for the singers in the inner court” and “One at the side of the east gate faced toward the north”.
- The porch of the house and its pillars, which the speaker sees
the speaker (“I”) says, “Then he brought me to the porch of the house, and measured each post of the porch, five cubits on this side, and five cubits on that side. The width of the gate was three cubits on this side and three cubits on that side. The length of the porch was twenty cubits and the width eleven cubits, even by the steps by which they went up to it. There were pillars by the posts, one on this side, and another on that side.” The Korean Revised Version reads at 40:48 두께가 (the thickness), where WEB reads “The width of the gate”; at 40:49 it gives the porch 광은 이십척이요 장은 십 일척이며 (twenty cubits wide and eleven cubits long), where WEB reads “The length of the porch was twenty cubits and the width eleven cubits”, and 문간으로 올라가는 층계가 있고 (there were steps going up to the gate), where WEB reads “even by the steps by which they went up to it”.
- The measuring of the nave and the most holy place the speaker sees
the speaker (“I”) says, “He brought me to the nave and measured the posts, six cubits wide on the one side and six cubits wide on the other side, which was the width of the tent. The width of the entrance was ten cubits, and the sides of the entrance were five cubits on the one side, and five cubits on the other side. He measured its length, forty cubits, and the width, twenty cubits. Then he went inward and measured each post of the entrance, two cubits; and the entrance, six cubits; and the width of the entrance, seven cubits. He measured its length, twenty cubits, and the width, twenty cubits, before the nave. He said to me, ‘This is the most holy place.’” Neither edition names the one who measures: both say “he”. At 41:1 the Korean Revised Version reads 두께가 이와 같으며 (the thickness was so), where WEB reads “which was the width of the tent”; it reads 내전 (the inner house) at 41:3 and 41:4, which WEB does not name at 41:3 (“each post of the entrance”) and gives at 41:4 as “He measured its length, twenty cubits, and the width, twenty cubits, before the nave”.
- The wall of the house, the side rooms in three stories and the building toward the west the speaker sees
the speaker (“I”) says, “Then he measured the wall of the house, six cubits; and the width of every side room, four cubits, all around the house on every side. The side rooms were in three stories, one over another, and thirty in each story. They entered into the wall which belonged to the house for the side rooms all around, that they might be supported and not penetrate the wall of the house. The side rooms were wider on the higher levels, because the walls were narrower at the higher levels. Therefore the width of the house increased upward; and so one went up from the lowest level to the highest through the middle level. I saw also that the house had a raised base all around. The foundations of the side rooms were a full reed of six great cubits. The thickness of the outer wall of the side rooms was five cubits. That which was left was the place of the side rooms that belonged to the house. Between the rooms was a width of twenty cubits around the house on every side. The doors of the side rooms were toward an open area that was left, one door toward the north, and another door toward the south. The width of the open area was five cubits all around. The building that was before the separate place at the side toward the west was seventy cubits wide; and the wall of the building was five cubits thick all around, and its length ninety cubits.” The Korean Revised Version names no one who measures at 41:5, where WEB reads “Then he measured”. It places the side rooms 전 삼면에 (on three sides of the house), where WEB reads “all around the house on every side”; at 41:6 it reads 모두 삼십이라 (thirty in all), where WEB reads “thirty in each story”; and at 41:7 it reads 전의 넓이는 아래 위가 같으며 (the width of the house was the same below and above), where WEB reads “Therefore the width of the house increased upward”. At 41:12 the Korean gives the width, the length and the thickness of the wall in that order, WEB the width, the thickness of the wall and the length.
- The house made with cherubim and palm trees, and the altar of wood, the speaker sees
the speaker (“I”) says, “So he measured the temple, one hundred cubits long; and the separate place, and the building, with its walls, one hundred cubits long; also the width of the face of the temple, and of the separate place toward the east, one hundred cubits. He measured the length of the building before the separate place which was at its back, and its galleries on the one side and on the other side, one hundred cubits from the inner temple, and the porches of the court, the thresholds, and the closed windows, and the galleries around on their three stories, opposite the threshold, with wood ceilings all around, and from the ground up to the windows, (now the windows were covered), to the space above the door, even to the inner house, and outside, and by all the wall all around inside and outside, by measure. It was made with cherubim and palm trees. A palm tree was between cherub and cherub, and every cherub had two faces, so that there was the face of a man toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other side. It was made like this through all the house all around. Cherubim and palm trees were made from the ground to above the door. The wall of the temple was like this. The door posts of the nave were squared. As for the face of the nave, its appearance was as the appearance of the temple. The altar was of wood, three cubits high, and its length two cubits. Its corners, its base, and its walls were of wood. He said to me, ‘This is the table that is before the LORD.’ The temple and the sanctuary had two doors. The doors had two leaves each, two turning leaves: two for the one door, and two leaves for the other. There were made on them, on the doors of the nave, cherubim and palm trees, like those made on the walls. There was a threshold of wood on the face of the porch outside. There were closed windows and palm trees on the one side and on the other side, on the sides of the porch. This is how the side rooms of the temple and the thresholds were arranged.” At 41:15 the Korean Revised Version closes the measure with 일백척이더라 and goes on with 내전과 외전과 그 뜰의 현관과 (the inner house, the outer house and the porch of the court), where WEB reads “one hundred cubits from the inner temple, and the porches of the court”. At 41:21 it reads 내전 전면에 있는 식양은 이러하니 (the pattern before the inner house is this), where WEB reads “As for the face of the nave, its appearance was as the appearance of the temple”; at 41:22 it reads 나무 제단 (an altar of wood) and 그 모퉁이와 옆과 면 (its corners, its sides and its faces), where WEB reads “The altar was of wood” and “Its corners, its base, and its walls”; at 41:23 it reads 내전과 외전에 각기 문이 있는데 (the inner house and the outer house each had a door), where WEB reads “The temple and the sanctuary had two doors”.
- The holy rooms to the north and the south the speaker sees
the speaker (“I”) says, “Then he brought me out into the outer court, the way toward the north. Then he brought me into the room that was opposite the separate place, and which was opposite the building toward the north. Facing the length of one hundred cubits was the north door, and the width was fifty cubits. Opposite the twenty cubits which belonged to the inner court, and opposite the pavement which belonged to the outer court, was gallery against gallery in the three stories. Before the rooms was a walk of ten cubits’ width inward, a way of one cubit; and their doors were toward the north. Now the upper rooms were shorter; for the galleries took away from these more than from the lower and the middle in the building. For they were in three stories, and they didn’t have pillars as the pillars of the courts. Therefore the uppermost was set back more than the lowest and the middle from the ground. The wall that was outside by the side of the rooms, toward the outer court before the rooms, was fifty cubits long. For the length of the rooms that were in the outer court was fifty cubits. Behold, those facing the temple were one hundred cubits. From under these rooms was the entry on the east side, as one goes into them from the outer court. In the thickness of the wall of the court toward the east, before the separate place, and before the building, there were rooms. The way before them was like the appearance of the rooms which were toward the north. Their length and width were the same. All their exits had the same arrangement and doors. Like the doors of the rooms that were toward the south was a door at the head of the way, even the way directly before the wall toward the east, as one enters into them. Then he said to me, ‘The north rooms and the south rooms, which are opposite the separate place, are the holy rooms, where the priests who are near to the LORD shall eat the most holy things. There they shall lay the most holy things, with the meal offering, the sin offering, and the trespass offering; for the place is holy. When the priests enter in, then they shall not go out of the holy place into the outer court until they lay their garments in which they minister there; for they are holy. Then they shall put on other garments, and shall approach that which is for the people.’” Neither edition names the one who speaks at 42:13: both say “he”. At 42:1 the Korean Revised Version reads 북편 뜰로 가서 두 방에 이르니 (going to the north court, he came to two rooms), where WEB reads “into the outer court, the way toward the north” and “the room”; at 42:4 it reads 광이 십척이요 장이 일백척이며 (the width ten cubits and the length one hundred cubits), where WEB reads “a walk of ten cubits’ width inward, a way of one cubit”; and at 42:10 it places the two rooms 남편 (on the south), where WEB reads “In the thickness of the wall of the court toward the east, before the separate place, and before the building”.
- The measuring on the four sides, and the wall around it, the speaker sees
the speaker (“I”) says, “Now when he had finished measuring the inner house, he brought me out by the way of the gate which faces toward the east, and measured it all around. He measured on the east side with the measuring reed five hundred reeds, with the measuring reed all around. He measured on the north side five hundred reeds with the measuring reed all around. He measured on the south side five hundred reeds with the measuring reed. He turned about to the west side, and measured five hundred reeds with the measuring reed. He measured it on the four sides. It had a wall around it, the length five hundred cubits, and the width five hundred cubits, to make a separation between that which was holy and that which was common.” The Korean Revised Version reads 오백척 at 42:16–19, where WEB reads “five hundred reeds”, and 장과 광이 오백척씩이라 at 42:20, where WEB reads “the length five hundred cubits, and the width five hundred cubits”.
- The glory of the God of Israel from the way of the east the speaker sees
the speaker (“I”) says, “Afterward he brought me to the gate, even the gate that looks toward the east. Behold, the glory of the God of Israel came from the way of the east. His voice was like the sound of many waters; and the earth was illuminated with his glory. It was like the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the river Chebar; and I fell on my face. The LORD’s glory came into the house by the way of the gate which faces toward the east. The Spirit took me up and brought me into the inner court; and behold, the LORD’s glory filled the house.” At 43:2 the Korean Revised Version reads 하나님의 음성이 (the voice of God), where WEB reads “His voice”; at 43:3 it does not say who came to destroy the city (전에 성읍을 멸하러 올 때에), where WEB reads “when I came to destroy the city”, and it reads 그발 하숫가에서, where WEB reads “by the river Chebar”.
- The words the speaker hears, “the place of my throne”, and the law of the house
the speaker (“I”) says, “I heard one speaking to me out of the house, and a man stood by me. He said to me, ‘Son of man, this is the place of my throne and the place of the soles of my feet, where I will dwell among the children of Israel forever. The house of Israel will no more defile my holy name, neither they nor their kings, by their prostitution and by the dead bodies of their kings in their high places; in their setting of their threshold by my threshold and their door post beside my door post. There was a wall between me and them; and they have defiled my holy name by their abominations which they have committed. Therefore I have consumed them in my anger. Now let them put away their prostitution, and the dead bodies of their kings far from me. Then I will dwell among them forever. You, son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; and let them measure the pattern. If they are ashamed of all that they have done, make known to them the form of the house, its fashion, its exits, its entrances, its structure, all its ordinances, all its forms, and all its laws; and write it in their sight, that they may keep the whole form of it, and all its ordinances, and do them. This is the law of the house. On the top of the mountain the whole limit around it shall be most holy. Behold, this is the law of the house.’” Neither edition names the one who speaks out of the house: the Korean reads 누구인지 (whoever it was), WEB “one”. The Korean Revised Version ends 43:6 with 사람이 내 곁에 서서 (a man stood by the speaker’s side and) and goes on at 43:7 with 내게 이르시되 (said to the speaker), where WEB ends 43:6 with a full stop and opens 43:7 with “He said to me”. At 43:7 the Korean Revised Version reads 그 죽은 왕들의 시체로 (by the dead bodies of their kings), where WEB reads “by the dead bodies of their kings in their high places”.
- The measurements of the base of the altar and of the altar hearth
the text says, “These are the measurements of the altar by cubits (the cubit is a cubit and a hand width): the bottom shall be a cubit, and the width a cubit, and its border around its edge a span; and this shall be the base of the altar. From the bottom on the ground to the lower ledge shall be two cubits, and the width one cubit; and from the lesser ledge to the greater ledge shall be four cubits, and the width a cubit. The upper altar shall be four cubits; and from the altar hearth and upward there shall be four horns. The altar hearth shall be twelve cubits long by twelve wide, square in its four sides. The ledge shall be fourteen cubits long by fourteen wide in its four sides; and the border about it shall be half a cubit; and its bottom shall be a cubit around; and its steps shall look toward the east.” Neither edition names a speaker in 43:13–17. WEB opens 43:13 with an opening quotation mark, inside a quotation opened before this passage, and closes the words at the end of 43:17. The Korean Revised Version gives in its brackets at 43:13 한 자는 팔꿈치에서부터 손가락에 이르고 한 손바닥 넓이가 더한 것이라 (a cubit reaches from the elbow to the fingers, with a hand’s breadth added), where WEB reads “(the cubit is a cubit and a hand width)”; it reads 번제하는 바닥 at 43:15–16, where WEB reads “the altar hearth”, and 그 아랫층 at 43:17, where WEB reads “The ledge”.
- The word of the Lord GOD on the ordinances of the altar in the day they make it
he says to the speaker (“I”), “Son of man, the Lord GOD says: ‘These are the ordinances of the altar in the day when they make it, to offer burnt offerings on it, and to sprinkle blood on it. You shall give to the Levitical priests who are of the offspring of Zadok, who are near to me, to minister to me,’ says the Lord GOD, ‘a young bull for a sin offering. You shall take of its blood and put it on its four horns, and on the four corners of the ledge, and on the border all around. You shall cleanse it and make atonement for it that way. You shall also take the bull of the sin offering, and it shall be burned in the appointed place of the house, outside of the sanctuary. On the second day you shall offer a male goat without defect for a sin offering; and they shall cleanse the altar, as they cleansed it with the bull. When you have finished cleansing it, you shall offer a young bull without defect and a ram out of the flock without defect. You shall bring them near to the LORD, and the priests shall cast salt on them, and they shall offer them up for a burnt offering to the LORD. Seven days you shall prepare every day a goat for a sin offering. They shall also prepare a young bull and a ram out of the flock, without defect. Seven days shall they make atonement for the altar and purify it. So shall they consecrate it. When they have accomplished the days, it shall be that on the eighth day and onward, the priests shall make your burnt offerings on the altar and your peace offerings. Then I will accept you,’ says the Lord GOD.” 43:18 names the one who speaks only “He”. At 43:21 the Korean Revised Version reads 불사를찌며 (shall burn, as a command), where WEB reads “it shall be burned”; at 43:22 it reads 그 제단을 정결케 하기를 수송아지로 정결케 함과 같이 하고 (cleanse the altar as it was cleansed with the bull), where WEB reads “they shall cleanse the altar, as they cleansed it with the bull”; at 43:24 it reads 나 여호와 앞에 and 나 여호와께, in the LORD’s own first person, where WEB reads “to the LORD”; and at 43:27 it reads 감사제, where WEB reads “peace offerings”.
- The LORD’s word that the outer gate toward the east shall be shut
the speaker (“I”) says, “Then he brought me back by the way of the outer gate of the sanctuary, which looks toward the east; and it was shut.” The LORD says to the speaker, “This gate shall be shut. It shall not be opened, no man shall enter in by it; for the LORD, the God of Israel, has entered in by it. Therefore it shall be shut. As for the prince, he shall sit in it as prince to eat bread before the LORD. He shall enter by the way of the porch of the gate, and shall go out the same way.” At 44:3 the Korean Revised Version reads 왕 (king), where WEB reads “the prince”, and it gives the entering by the porch (안 길로 이 문 현관으로 들어와서) before the sitting and the eating before the LORD, which it gives in the LORD’s own first person (거기 앉아서 나 여호와 앞에서 음식을 먹고), where WEB gives the sitting to eat bread first and the entering after it.
- The LORD’s word to tell the house of Israel of the foreigners uncircumcised in heart and flesh
the speaker (“I”) says, “Then he brought me by the way of the north gate before the house; and I looked, and behold, the LORD’s glory filled the LORD’s house; so I fell on my face.” The LORD says to the speaker, “Son of man, mark well, and see with your eyes, and hear with your ears all that I tell you concerning all the ordinances of the LORD’s house and all its laws; and mark well the entrance of the house, with every exit of the sanctuary. You shall tell the rebellious, even the house of Israel, ‘The Lord GOD says: “You house of Israel, let that be enough of all your abominations, in that you have brought in foreigners, uncircumcised in heart and uncircumcised in flesh, to be in my sanctuary, to profane it, even my house, when you offer my bread, the fat and the blood; and they have broken my covenant, to add to all your abominations. You have not performed the duty of my holy things; but you have set performers of my duty in my sanctuary for yourselves.” The Lord GOD says, “No foreigner, uncircumcised in heart and uncircumcised in flesh, shall enter into my sanctuary, of any foreigners who are among the children of Israel.”’” Neither edition closes these words at the end of 44:9. At 44:5 the Korean Revised Version reads 전심으로 주목하여 (mark with all the heart), where WEB reads “mark well, and see with your eyes”.
- The word of the Lord GOD that he will make the Levites who went astray performers of the duty of the house
the Lord GOD says, “But the Levites who went far from me when Israel went astray, who went astray from me after their idols, they will bear their iniquity. Yet they shall be ministers in my sanctuary, having oversight at the gates of the house, and ministering in the house. They shall kill the burnt offering and the sacrifice for the people, and they shall stand before them to minister to them. Because they ministered to them before their idols, and became a stumbling block of iniquity to the house of Israel, therefore I have lifted up my hand against them,” says the Lord GOD, “and they will bear their iniquity. They shall not come near to me, to execute the office of priest to me, nor to come near to any of my holy things, to the things that are most holy; but they will bear their shame and their abominations which they have committed. Yet I will make them performers of the duty of the house, for all its service and for all that will be done therein.” At 44:12 the Korean Revised Version reads 내가 내 손을 들어 쳐서, with 쳐서 (striking), where WEB reads “I have lifted up my hand against them”. WEB opens 44:10 with three opening quotation marks, inside quotations opened before this passage.
- The word of the Lord GOD on the garments, the hair and the inheritance of the Levitical priests, the sons of Zadok
the Lord GOD says, “But the Levitical priests, the sons of Zadok, who performed the duty of my sanctuary when the children of Israel went astray from me, shall come near to me to minister to me. They shall stand before me to offer to me the fat and the blood,” says the Lord GOD. “They shall enter into my sanctuary, and they shall come near to my table, to minister to me, and they shall keep my instruction. It will be that when they enter in at the gates of the inner court, they shall be clothed with linen garments. No wool shall come on them while they minister in the gates of the inner court, and within. They shall have linen turbans on their heads, and shall have linen trousers on their waists. They shall not clothe themselves with anything that makes them sweat. When they go out into the outer court, even into the outer court to the people, they shall put off their garments in which they minister and lay them in the holy rooms. They shall put on other garments, that they not sanctify the people with their garments. They shall not shave their heads, or allow their locks to grow long. They shall only cut off the hair of their heads. None of the priests shall drink wine when they enter into the inner court. They shall not take for their wives a widow, or her who is put away; but they shall take virgins of the offspring of the house of Israel, or a widow who is the widow of a priest. They shall teach my people the difference between the holy and the common, and cause them to discern between the unclean and the clean. In a controversy they shall stand to judge. They shall judge it according to my ordinances. They shall keep my laws and my statutes in all my appointed feasts. They shall make my Sabbaths holy. They shall go in to no dead person to defile themselves; but for father, or for mother, or for son, or for daughter, for brother, or for sister who has had no husband, they may defile themselves. After he is cleansed, they shall reckon to him seven days. In the day that he goes into the sanctuary, into the inner court, to minister in the sanctuary, he shall offer his sin offering,” says the Lord GOD. The words go on, “They shall have an inheritance: I am their inheritance; and you shall give them no possession in Israel. I am their possession. They shall eat the meal offering, and the sin offering, and the trespass offering; and every devoted thing in Israel shall be theirs. The first of all the first fruits of every thing, and every offering of everything, of all your offerings, shall be for the priest. You shall also give to the priests the first of your dough, to cause a blessing to rest on your house. The priests shall not eat of anything that dies of itself or is torn, whether it is bird or animal.” At 44:17 the Korean Revised Version gives 양털 옷을 입지 말고 (wear no garments of wool) before 가는 베 옷을 입을 것이니 (wear garments of fine linen), where WEB gives the linen garments first; at 44:26 it reads 이런 자는 스스로 정결케 한 후에 칠일을 더 지낼 것이요 (such a one, after he cleanses himself, shall pass seven days more), where WEB reads “After he is cleansed, they shall reckon to him seven days”. WEB opens 44:15, 44:17, 44:20, 44:24 and 44:25 with three opening quotation marks and 44:28 with two, inside quotations opened before this passage, and closes the words at “says the Lord GOD” in 44:15 and 44:27.
- The word on the holy portion to be offered to the LORD, the possession of the city, and what is for the prince
the text says, “Moreover, when you divide by lot the land for inheritance, you shall offer an offering to the LORD, a holy portion of the land. The length shall be the length of twenty-five thousand reeds, and the width shall be ten thousand. It shall be holy in all its border all around. Of this there shall be a five hundred by five hundred square for the holy place, and fifty cubits for its pasture lands all around. Of this measure you shall measure a length of twenty-five thousand, and a width of ten thousand. In it shall be the sanctuary, which is most holy. It is a holy portion of the land; it shall be for the priests, the ministers of the sanctuary, who come near to minister to the LORD. It shall be a place for their houses and a holy place for the sanctuary. Twenty-five thousand cubits in length and ten thousand in width shall be for the Levites, the ministers of the house, as a possession for themselves, for twenty rooms. You shall appoint the possession of the city five thousand cubits wide and twenty-five thousand long, side by side with the offering of the holy portion. It shall be for the whole house of Israel. What is for the prince shall be on the one side and on the other side of the holy allotment and of the possession of the city, in front of the holy allotment and in front of the possession of the city, on the west side westward, and on the east side eastward, and in length corresponding to one of the portions, from the west border to the east border. In the land it shall be to him for a possession in Israel. My princes shall no more oppress my people, but they shall give the land to the house of Israel according to their tribes.” These verses carry no formula saying that the LORD speaks. The Korean Revised Version reads 왕 (king) at 45:7, where WEB reads “the prince”; at 45:8 it reads 이 땅으로 왕에게 돌려 (giving this land to the king), where WEB reads “In the land it shall be to him”, and 나의 왕들 (my kings), where WEB reads “My princes”. It gives every length in 척, where WEB reads “twenty-five thousand reeds” at 45:1, “fifty cubits” at 45:2 and cubits at 45:5–6, and WEB gives no unit for the other numbers. At 45:2 it reads 뜰 (a court), where WEB reads “pasture lands”, and at 45:5 촌 이십을 세우게 하고 (to build twenty villages), where WEB reads “for twenty rooms”. At 45:8 it reads 그 나머지 땅은 이스라엘 족속에게 그 지파대로 나눠 줄찌니라 (the rest of the land shall be given to the house of Israel by their tribes), naming no one who gives it, where WEB reads “but they shall give the land to the house of Israel according to their tribes”.
- The LORD’s word to remove violence and plunder, and to have just balances
the Lord GOD says: “Enough, you princes of Israel! Remove violence and plunder, and execute justice and righteousness! Stop dispossessing my people!” says the Lord GOD. The text goes on, “You shall have just balances, a just ephah, and a just bath. The ephah and the bath shall be of one measure, that the bath may contain one tenth of a homer, and the ephah one tenth of a homer. Its measure shall be the same as the homer. The shekel shall be twenty gerahs. Twenty shekels plus twenty-five shekels plus fifteen shekels shall be your mina.” At 45:9 the Korean Revised Version reads 이스라엘의 치리자들아 (you rulers of Israel), where WEB reads “you princes of Israel”. At 45:11 it gives 호멜의 용량을 따라 (according to the measure of the homer) before the tenth parts, where WEB closes the verse with “Its measure shall be the same as the homer.”
- The LORD’s word on the offering the people of the land shall give, and the prince’s part
“This is the offering that you shall offer: the sixth part of an ephah from a homer of wheat, and you shall give the sixth part of an ephah from a homer of barley, and the set portion of oil, of the bath of oil, one tenth of a bath out of the cor, which is ten baths, even a homer (for ten baths are a homer), and one lamb of the flock out of two hundred, from the well-watered pastures of Israel—for a meal offering, for a burnt offering, and for peace offerings, to make atonement for them,” says the Lord GOD. The text goes on, “All the people of the land shall give to this offering for the prince in Israel. It shall be the prince’s part to give the burnt offerings, the meal offerings, and the drink offerings, in the feasts, and on the new moons, and on the Sabbaths, in all the appointed feasts of the house of Israel. He shall prepare the sin offering, the meal offering, the burnt offering, and the peace offerings, to make atonement for the house of Israel.” At 45:16 the Korean Revised Version reads 이 예물로 이스라엘 왕에게 드리고 (shall give this offering to the king of Israel), where WEB reads “shall give to this offering for the prince in Israel”, and at 45:17 왕 (king), where WEB reads “the prince”. At 45:15 it reads 백성을 속죄하기 위하여 (to make atonement for the people), where WEB reads “to make atonement for them”.
- The LORD’s word on cleansing the sanctuary in the first month, on the Passover, and on the feast of the seventh month
the Lord GOD says: “In the first month, on the first day of the month, you shall take a young bull without defect, and you shall cleanse the sanctuary. The priest shall take of the blood of the sin offering and put it on the door posts of the house, and on the four corners of the ledge of the altar, and on the posts of the gate of the inner court. So you shall do on the seventh day of the month for everyone who errs, and for him who is simple. So you shall make atonement for the house. In the first month, on the fourteenth day of the month, you shall have the Passover, a feast of seven days; unleavened bread shall be eaten. On that day the prince shall prepare for himself and for all the people of the land a bull for a sin offering. The seven days of the feast he shall prepare a burnt offering to the LORD, seven bulls and seven rams without defect daily the seven days; and a male goat daily for a sin offering. He shall prepare a meal offering, an ephah for a bull, an ephah for a ram, and a hin of oil to an ephah. In the seventh month, on the fifteenth day of the month, during the feast, he shall do like that for seven days. He shall make the same provision for sin offering, the burnt offering, the meal offering, and the oil.” The Korean Revised Version opens 45:18 with 나 여호와가 말하노라 (I the LORD say), where WEB reads “The Lord GOD says”, and at 45:23 has the LORD speak in the first person (나 여호와를 위하여, for me the LORD), where WEB reads “to the LORD”. At 45:22 it reads 왕 (king), where WEB reads “the prince”; at 45:20 모든 그릇 범죄한 자와 부지중 범죄한 자 (all who sin by mistake and who sin unknowingly), where WEB reads “everyone who errs, and for him who is simple”; at 45:24 밀가루 한 에바 (an ephah of fine flour), where WEB reads “an ephah”; and at 45:25 it names no one who does it (이대로 행하여, doing in this way), where WEB reads “he shall do like that”.
- The LORD’s word on the east gate of the inner court to be opened on the Sabbath and the new moon, and on the prince’s burnt offerings
the Lord GOD says: “The gate of the inner court that looks toward the east shall be shut the six working days; but on the Sabbath day it shall be opened, and on the day of the new moon it shall be opened. The prince shall enter by the way of the porch of the gate outside, and shall stand by the post of the gate; and the priests shall prepare his burnt offering and his peace offerings, and he shall worship at the threshold of the gate. Then he shall go out, but the gate shall not be shut until the evening. The people of the land shall worship at the door of that gate before the LORD on the Sabbaths and on the new moons. The burnt offering that the prince shall offer to the LORD shall be on the Sabbath day, six lambs without defect and a ram without defect; and the meal offering shall be an ephah for the ram, and the meal offering for the lambs as he is able to give, and a hin of oil to an ephah. On the day of the new moon it shall be a young bull without defect, six lambs, and a ram. They shall be without defect. He shall prepare a meal offering: an ephah for the bull, and an ephah for the ram, and for the lambs according as he is able, and a hin of oil to an ephah. When the prince enters, he shall go in by the way of the porch of the gate, and he shall go out by its way. But when the people of the land come before the LORD in the appointed feasts, he who enters by the way of the north gate to worship shall go out by the way of the south gate; and he who enters by the way of the south gate shall go out by the way of the north gate. He shall not return by the way of the gate by which he came in, but shall go out straight before him. The prince shall go in with them when they go in. When they go out, he shall go out. In the feasts and in the appointed holidays, the meal offering shall be an ephah for a bull, and an ephah for a ram, and for the lambs as he is able to give, and a hin of oil to an ephah. When the prince prepares a free will offering, a burnt offering or peace offerings as a free will offering to the LORD, one shall open for him the gate that looks toward the east; and he shall prepare his burnt offering and his peace offerings, as he does on the Sabbath day. Then he shall go out; and after his going out one shall shut the gate. You shall prepare a lamb a year old without defect for a burnt offering to the LORD daily. Morning by morning you shall prepare it. You shall prepare a meal offering with it morning by morning, the sixth part of an ephah, and the third part of a hin of oil to moisten the fine flour; a meal offering to the LORD continually by a perpetual ordinance. Thus they shall prepare the lamb, the meal offering, and the oil, morning by morning, for a continual burnt offering.” The Korean Revised Version reads 왕 (king) at 46:2, 46:4, 46:8, 46:10 and 46:12, where WEB reads “the prince”, and has the LORD speak in the first person at 46:3, 46:9, 46:12, 46:13 and 46:14 (나 여호와, I the LORD), where WEB reads “the LORD”. At 46:7 it names no one who prepares the meal offering, and at 46:13–15 no one who prepares the lamb and its meal offering, where WEB reads “He shall prepare” at 46:7, “You shall prepare” at 46:13–14 and “Thus they shall prepare” at 46:15.
- The LORD’s word on the prince’s gifts of his inheritance to his sons and to his servants
the Lord GOD says: “If the prince gives a gift to any of his sons, it is his inheritance. It shall belong to his sons. It is their possession by inheritance. But if he gives of his inheritance a gift to one of his servants, it shall be his to the year of liberty; then it shall return to the prince; but as for his inheritance, it shall be for his sons. Moreover the prince shall not take of the people’s inheritance, to thrust them out of their possession. He shall give inheritance to his sons out of his own possession, that my people not each be scattered from his possession.” The Korean Revised Version reads 왕 (king) where WEB reads “the prince”. At 46:17 it names the king as the one who gives (왕이 만일, if the king), where WEB reads “if he gives”, and reads 희년 (the year of jubilee), where WEB reads “the year of liberty”; at 46:18 it reads 백성으로 (the people), where WEB reads “my people”.
- The place where the priests are to boil the offerings, and the boiling houses in the corners of the court, which the speaker sees
the speaker (“I”) says, “Then he brought me through the entry, which was at the side of the gate, into the holy rooms for the priests, which looked toward the north. Behold, there was a place on the back part westward. He said to me, ‘This is the place where the priests shall boil the trespass offering and the sin offering, and where they shall bake the meal offering, that they not bring them out into the outer court, to sanctify the people.’ Then he brought me out into the outer court and caused me to pass by the four corners of the court; and behold, in every corner of the court there was a court. In the four corners of the court there were courts enclosed, forty cubits long and thirty wide. These four in the corners were the same size. There was a wall around in them, around the four, and boiling places were made under the walls all around. Then he said to me, ‘These are the boiling houses, where the ministers of the house shall boil the sacrifice of the people.’” Neither edition names the “he”. At 46:22–23 the Korean Revised Version says that a wall went around those courts and that there were kitchens around the four small courts, fitted with things for boiling (그 작은 네 뜰 사면으로 돌아가며 부엌이 있고 그 사면 부엌에 삶는 기구가 설비되었는데), where WEB reads “courts enclosed” and “There was a wall around in them, around the four, and boiling places were made under the walls all around”. At 46:24 it reads 삶는 부엌 (the kitchens for boiling), where WEB reads “the boiling houses”, and 전에 수종드는 자 (those who minister in the house), where WEB reads “the ministers of the house”.
- The waters flowing eastward from under the threshold of the temple, and the trees on the banks of the river, which the speaker sees
the speaker (“I”) says, “He brought me back to the door of the temple; and behold, waters flowed out from under the threshold of the temple eastward, for the front of the temple faced toward the east. The waters came down from underneath, from the right side of the temple, on the south of the altar. Then he brought me out by the way of the gate northward, and led me around by the way outside to the outer gate, by the way of the gate that looks toward the east. Behold, waters ran out on the right side. When the man went out eastward with the line in his hand, he measured one thousand cubits, and he caused me to pass through the waters, waters that were to the ankles. Again he measured one thousand, and caused me to pass through the waters, waters that were to the knees. Again he measured one thousand, and caused me to pass through waters that were to the waist. Afterward he measured one thousand; and it was a river that I could not pass through, for the waters had risen, waters to swim in, a river that could not be walked through. He said to me, ‘Son of man, have you seen this?’ Then he brought me and caused me to return to the bank of the river. Now when I had returned, behold, on the bank of the river were very many trees on the one side and on the other. Then he said to me, ‘These waters flow out toward the eastern region and will go down into the Arabah. Then they will go toward the sea and flow into the sea which will be made to flow out; and the waters will be healed. It will happen that every living creature which swarms, in every place where the rivers come, will live. Then there will be a very great multitude of fish; for these waters have come there, and the waters of the sea will be healed, and everything will live wherever the river comes. It will happen that fishermen will stand by it. From En Gedi even to En Eglaim will be a place for the spreading of nets. Their fish will be after their kinds, as the fish of the great sea, exceedingly many. But its swamps and marshes will not be healed. They will be given up to salt. By the river banks, on both sides, will grow every tree for food, whose leaf won’t wither, neither will its fruit fail. It will produce new fruit every month, because its waters issue out of the sanctuary. Its fruit will be for food, and its leaf for healing.’” Neither edition names the “he” or “the man” of 47:3. The Korean Revised Version does not close the words it opens at 47:8 (그가 내게 이르시되, he said to me), where WEB closes them at the end of 47:12. At 47:1 it reads 그가 나를 데리고 전 문에 이르시니 (he brought me to the door of the temple), where WEB reads “He brought me back to the door of the temple”. It reads 일천척 at 47:3–5, where WEB reads “one thousand cubits” at 47:3 and “one thousand” at 47:4–5. At 47:8 it reads 바다에 이르리니 이 흘러 내리는 물로 그 바다의 물이 소성함을 얻을찌라 (will reach the sea, and by this water flowing down the water of that sea will be healed), where WEB reads “Then they will go toward the sea and flow into the sea which will be made to flow out; and the waters will be healed”; at 47:9 이 강물이 이르는 곳마다 (wherever this river comes), where WEB reads “in every place where the rivers come”; and at 47:11 소금 땅이 될 것이며 (will become salt land), where WEB reads “They will be given up to salt”.
- The LORD’s word on the border of the land to be divided for inheritance among the twelve tribes of Israel
the Lord GOD says: “This shall be the border by which you shall divide the land for inheritance according to the twelve tribes of Israel. Joseph shall have two portions. You shall inherit it, one as well as another; for I swore to give it to your fathers. This land will fall to you for inheritance. This shall be the border of the land: On the north side, from the great sea, by the way of Hethlon, to the entrance of Zedad; Hamath, Berothah, Sibraim (which is between the border of Damascus and the border of Hamath), to Hazer Hatticon, which is by the border of Hauran. The border from the sea shall be Hazar Enon at the border of Damascus; and on the north northward is the border of Hamath. This is the north side. The east side, between Hauran, Damascus, Gilead, and the land of Israel, shall be the Jordan; from the north border to the east sea you shall measure. This is the east side. The south side southward shall be from Tamar as far as the waters of Meriboth Kadesh, to the brook, to the great sea. This is the south side southward. The west side shall be the great sea, from the south border as far as opposite the entrance of Hamath. This is the west side. So you shall divide this land to yourselves according to the tribes of Israel. You shall divide it by lot for an inheritance to you and to the aliens who live among you, who will father children among you. Then they shall be to you as the native-born among the children of Israel. They shall have inheritance with you among the tribes of Israel. In whatever tribe the stranger lives, there you shall give him his inheritance,” says the Lord GOD. Both editions give the north side, the east side, the south side and the west side in turn. The Korean Revised Version writes 하셀핫디곤 at 47:16, 하살에논 at 47:17 and 므리봇 가데스 at 47:19, where WEB writes “Hazer Hatticon”, “Hazar Enon” and “Meriboth Kadesh”; at 47:19 it reads 애굽 시내를 따라 (along the brook of Egypt), where WEB reads “to the brook” and gives the brook no name. At 47:16 it names the border of Damascus and the border of Hamath before Sibraim, and the border of Hauran before Hazer Hatticon (다메섹 지계와 하맛 지계 사이에 있는 시브라임과 하우란 지계 곁에 있는 하셀핫디곤), where WEB names Sibraim and Hazer Hatticon first. At 47:14 it gives the oath first (내가 옛적에 맹세하여 이 땅으로 너희 열조에게 주마 하였었나니, I swore of old to give this land to your fathers), where WEB gives “You shall inherit it, one as well as another” first. It reads 외인 (foreigners) at 47:22–23, where WEB reads “the aliens” and “the stranger”.
- The word on the portions the tribes shall have in order from the north end
the text says, “Now these are the names of the tribes: From the north end, beside the way of Hethlon to the entrance of Hamath, Hazar Enan at the border of Damascus, northward beside Hamath (and they shall have their sides east and west), Dan, one portion. By the border of Dan, from the east side to the west side, Asher, one portion. By the border of Asher, from the east side even to the west side, Naphtali, one portion. By the border of Naphtali, from the east side to the west side, Manasseh, one portion. By the border of Manasseh, from the east side to the west side, Ephraim, one portion. By the border of Ephraim, from the east side even to the west side, Reuben, one portion. By the border of Reuben, from the east side to the west side, Judah, one portion.” These verses carry no formula saying that the LORD speaks; 48:1 calls the names “the names of the tribes”. The Korean Revised Version opens 48:1 with 모든 지파의 이름대로 이 같을찌니라 (according to the names of all the tribes it shall be thus), and gives the first portion as 동편에서 서편까지는 단의 분깃이요 (from the east side to the west side is the portion of Dan), where WEB reads “(and they shall have their sides east and west), Dan, one portion”; it writes 하살에논 at 48:1, where WEB writes “Hazar Enan”.
- The word on the offering of the land, with the sanctuary in its middle, and on what is for the priests, the Levites, the city and the prince
the text says, “By the border of Judah, from the east side to the west side, shall be the offering which you shall offer, twenty-five thousand reeds in width, and in length as one of the portions, from the east side to the west side; and the sanctuary shall be in the middle of it. The offering that you shall offer to the LORD shall be twenty-five thousand reeds in length, and ten thousand in width. For these, even for the priests, shall be the holy offering: toward the north twenty-five thousand in length, and toward the west ten thousand in width, and toward the east ten thousand in width, and toward the south twenty-five thousand in length; and the sanctuary of the LORD shall be in the middle of it. It shall be for the priests who are sanctified of the sons of Zadok, who have kept my instruction, who didn’t go astray when the children of Israel went astray, as the Levites went astray. It shall be to them an offering from the offering of the land, a most holy thing, by the border of the Levites. Alongside the border of the priests, the Levites shall have twenty-five thousand cubits in length and ten thousand in width. All the length shall be twenty-five thousand, and the width ten thousand. They shall sell none of it, nor exchange it, nor shall the first fruits of the land be alienated, for it is holy to the LORD. The five thousand cubits that are left in the width, in front of the twenty-five thousand, shall be for common use, for the city, for dwelling and for pasture lands; and the city shall be in the middle of it. These shall be its measurements: the north side four thousand and five hundred, and the south side four thousand and five hundred, and on the east side four thousand and five hundred, and the west side four thousand and five hundred. The city shall have pasture lands: toward the north two hundred fifty, and toward the south two hundred fifty, and toward the east two hundred fifty, and toward the west two hundred fifty. The remainder of the length, alongside the holy offering, shall be ten thousand eastward and ten thousand westward; and it shall be alongside the holy offering. Its increase shall be for food to those who labor in the city. Those who labor in the city, out of all the tribes of Israel, shall cultivate it. All the offering shall be a square of twenty-five thousand by twenty-five thousand. You shall offer it as a holy offering, with the possession of the city. The remainder shall be for the prince, on the one side and on the other of the holy offering and of the possession of the city; in front of the twenty-five thousand of the offering toward the east border, and westward in front of the twenty-five thousand toward the west border, alongside the portions, it shall be for the prince. The holy offering and the sanctuary of the house shall be in the middle of it. Moreover, from the possession of the Levites, and from the possession of the city, being in the middle of that which is the prince’s, between the border of Judah and the border of Benjamin, shall be for the prince.” These verses carry no formula saying that the LORD speaks. At 48:14 the Korean Revised Version has the LORD speak in the first person (나 여호와에게, to me the LORD), where WEB reads “to the LORD”. It reads 왕 (king) at 48:21–22, where WEB reads “the prince”. At 48:22 it places the land that belongs to the king on both sides of the Levites’ inheritance and of the possession of the city (레위 사람의 기업 좌우편과 성읍의 기지 좌우편), where WEB reads “from the possession of the Levites, and from the possession of the city, being in the middle of that which is the prince’s”. At 48:11 it reads 직분을 지키고 (who kept their charge), where WEB reads “who have kept my instruction”. It gives every length in 척, where WEB reads reeds at 48:8–9 and cubits at 48:13 and 48:15, and WEB gives no unit for the other numbers.
- The LORD’s word on the portions of the rest of the tribes and on the south border
“As for the rest of the tribes: from the east side to the west side, Benjamin, one portion. By the border of Benjamin, from the east side to the west side, Simeon, one portion. By the border of Simeon, from the east side to the west side, Issachar, one portion. By the border of Issachar, from the east side to the west side, Zebulun, one portion. By the border of Zebulun, from the east side to the west side, Gad, one portion. By the border of Gad, at the south side southward, the border shall be even from Tamar to the waters of Meribath Kadesh, to the brook, to the great sea. This is the land which you shall divide by lot to the tribes of Israel for inheritance, and these are their several portions, says the Lord GOD.” WEB sets “says the Lord GOD” inside the quotation. The Korean Revised Version writes 므리바가데스 at 48:28, where WEB writes “Meribath Kadesh”, and reads 애굽 시내를 따라 (along the brook of Egypt), where WEB reads “to the brook” and gives the brook no name.
- The word on the gates of the city named after the tribes of Israel, and on the name of the city from that day
the text says, “These are the exits of the city: On the north side four thousand five hundred reeds by measure; and the gates of the city shall be named after the tribes of Israel, three gates northward: the gate of Reuben, one; the gate of Judah, one; the gate of Levi, one. At the east side four thousand five hundred reeds, and three gates: even the gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one. At the south side four thousand five hundred reeds by measure, and three gates: the gate of Simeon, one; the gate of Issachar, one; the gate of Zebulun, one. At the west side four thousand five hundred reeds, with their three gates: the gate of Gad, one; the gate of Asher, one; the gate of Naphtali, one. It shall be eighteen thousand reeds in circumference; and the name of the city from that day shall be, ‘The LORD is there.’” These verses carry no formula saying that the LORD speaks. The Korean Revised Version gives the name of the city as 여호와삼마, where WEB reads “The LORD is there”, and at 48:35 reads 그 사면의 도합이 일만 팔천척이라 (all its four sides together are eighteen thousand 척), where WEB reads “It shall be eighteen thousand reeds in circumference”.
Daniel
- Nebuchadnezzar king of Babylon besieges Jerusalem and brings some of the vessels of the house of God into the treasure house of his god
in the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon comes to Jerusalem and besieges it. The text says, “The Lord gave Jehoiakim king of Judah into his hand, with some of the vessels of the house of God; and he carried them into the land of Shinar to the house of his god. He brought the vessels into the treasure house of his god.” The Korean Revised Version reads 그가 그것을 가지고 시날 땅 자기 신의 묘에 이르러 (he took it and came to the land of Shinar, to the house of his god), with the singular 그것 (it) where WEB reads “them”, and 그 신의 보고에 두었더라 (put it in the treasure house of his god). 1:2 does not say whether Jehoiakim went to the land of Shinar.
- The king speaks to Ashpenaz, the master of his eunuchs, that he should bring in youths of the children of Israel, and the prince of the eunuchs gives names to them
the king speaks to Ashpenaz, the master of his eunuchs, that he should bring in some of the children of Israel, even of the royal offspring and of the nobles, youths in whom was no defect, but well-favored, skillful in all wisdom, endowed with knowledge, understanding science, and who had the ability to stand in the king’s palace; and that he should teach them the learning and the language of the Chaldeans. The king appoints for them a daily portion of the king’s delicacies and of the wine which he drank, and that they should be nourished three years, that at its end they should stand before the king. The text says, “Now among these of the children of Judah were Daniel, Hananiah, Mishael, and Azariah. The prince of the eunuchs gave names to them: to Daniel he gave the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abednego.” The Korean Revised Version gives 1:3 only 명하여 (commanded) and closes the king’s command at 1:4 (데려오게 하였고, had them brought), where WEB has “that he should bring in” at 1:3; it gives the one title 환관장 (the chief of the eunuchs) at 1:3 and at 1:7, where WEB reads “the master of his eunuchs” at 1:3 and “the prince of the eunuchs” at 1:7; and at 1:7 it reads 그들의 이름을 고쳐 (changed their names), where WEB reads “gave names to them”.
- Daniel purposes not to defile himself with the king’s delicacies, and the steward tests them for ten days
Daniel purposes in his heart that he would not defile himself with the king’s delicacies, nor with the wine which he drank, and requests of the prince of the eunuchs that he might not defile himself. The text says, “Now God made Daniel find kindness and compassion in the sight of the prince of the eunuchs.” The prince of the eunuchs says to Daniel, “I fear my lord the king, who has appointed your food and your drink. For why should he see your faces worse looking than the youths who are of your own age? Then you would endanger my head with the king.” Then Daniel says to the steward whom the prince of the eunuchs had appointed over Daniel, Hananiah, Mishael, and Azariah, “Test your servants, I beg you, ten days; and let them give us vegetables to eat and water to drink. Then let our faces be examined before you, and the face of the youths who eat of the king’s delicacies; and as you see, deal with your servants.” The text goes on, “So he listened to them in this matter, and tested them for ten days. At the end of ten days, their faces appeared fairer and they were fatter in flesh than all the youths who ate of the king’s delicacies.” So the steward takes away their delicacies and the wine that they were given to drink, and gives them vegetables. Neither edition names the steward. The Korean Revised Version gives the one title 환관장 (the chief of the eunuchs) at 1:8–11, where WEB reads “the prince of the eunuchs”, and at 1:12 reads 채식을 주어 먹게 하고 물을 주어 마시게 한 후에 (after giving us vegetables to eat and water to drink), where WEB reads “let them give us vegetables to eat and water to drink”.
- God gives the four youths knowledge, and the king finds them ten times better than all the magicians and enchanters
the text says, “Now as for these four youths, God gave them knowledge and skill in all learning and wisdom; and Daniel had understanding in all visions and dreams.” At the end of the days which the king had appointed for bringing them in, the prince of the eunuchs brings them in before Nebuchadnezzar. The king talks with them; and among them all is found no one like Daniel, Hananiah, Mishael, and Azariah. “Therefore they stood before the king.” In every matter of wisdom and understanding concerning which the king inquired of them, he finds them ten times better than all the magicians and enchanters who were in all his realm. The text says, “Daniel continued even to the first year of King Cyrus.” Neither edition gives the words the king spoke with them. The Korean Revised Version reads 환관장 (the chief of the eunuchs) at 1:18, where WEB reads “the prince of the eunuchs”, and 그들로 왕 앞에 모시게 하고 (made them attend before the king) at 1:19, where WEB reads “Therefore they stood before the king”.
- Nebuchadnezzar dreams dreams and his spirit is troubled, and the magicians, the enchanters, the sorcerers, and the Chaldeans are called
in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreams dreams; and his spirit is troubled, and his sleep goes from him. Then the king commands that the magicians, the enchanters, the sorcerers, and the Chaldeans be called to tell the king his dreams, and they come in and stand before the king. The king says to them, “I have dreamed a dream, and my spirit is troubled to know the dream.” Then the Chaldeans speak to the king in the Syrian language, “O king, live forever! Tell your servants the dream, and we will show the interpretation.” The king answers the Chaldeans, “The thing has gone from me. If you don’t make known to me the dream and its interpretation, you will be cut in pieces, and your houses will be made a dunghill. But if you show the dream and its interpretation, you will receive from me gifts, rewards, and great honor. Therefore show me the dream and its interpretation.” These verses do not tell the dream. The Korean Revised Version names Nebuchadnezzar once at 2:1 and reads 꿈을 꾸고 (dreamed) and 그 꿈을 (the dream) at 2:1–2, where WEB reads “dreams”; it reads 아람 방언으로 at 2:4, where WEB reads “in the Syrian language”; and at 2:5 the king says 내가 명령을 내렸나니 (I have given the command), where WEB reads “The thing has gone from me”.
- The Chaldeans answer that no one can show the king’s matter, and the king commands that all the wise men of Babylon be destroyed
they answer the second time, “Let the king tell his servants the dream, and we will show the interpretation.” 2:7 names those who answer only as “They” (the Korean Revised Version: 그들이). The king answers, “I know of a certainty that you are trying to gain time, because you see the thing has gone from me. But if you don’t make known to me the dream, there is but one law for you; for you have prepared lying and corrupt words to speak before me, until the situation changes. Therefore tell me the dream, and I will know that you can show me its interpretation.” The Chaldeans answer the king, “There is not a man on the earth who can show the king’s matter, because no king, lord, or ruler has asked such a thing of any magician, enchanter, or Chaldean. It is a rare thing that the king requires, and there is no other who can show it before the king except the gods, whose dwelling is not with flesh.” Because of this, the king is angry and very furious, and commands that all the wise men of Babylon be destroyed. The text says, “So the decree went out, and the wise men were to be slain. They sought Daniel and his companions to be slain.” These verses do not say that any of the wise men was slain. The Korean Revised Version reads 나의 명령이 내렸음을 (that my command has gone out) at 2:8, where WEB reads “the thing has gone from me”; 크고 권력 있는 왕이 (a great and mighty king) at 2:10, where WEB reads “no king, lord, or ruler”; and gives 2:13 no subject for the seeking (다니엘과 그 동무도 죽이려고 찾았더라, Daniel and his companions too were sought to be killed), where WEB reads “They”.
- Daniel answers Arioch the captain of the king’s guard with counsel and prudence, and desires of the king that he would appoint him a time
then Daniel returns answer with counsel and prudence to Arioch the captain of the king’s guard, who had gone out to kill the wise men of Babylon. He answers Arioch the king’s captain, “Why is the decree so urgent from the king?” Then Arioch makes the thing known to Daniel. Daniel goes in, and desires of the king that he would appoint him a time, and he would show the king the interpretation. The Korean Revised Version tells first that Arioch went out to kill the wise men of Babylon (왕의 시위대 장관 아리옥이 바벨론 박사들을 죽이러 나가매), gives 2:14 no verb for Daniel, and closes the sentence at 2:15 (물어 가로되, asked and said); there it reads 왕의 장관 아리옥 (Arioch the king’s captain) and the question 왕의 명령이 어찌 그리 급하뇨 (why is the king’s command so urgent?).
- Daniel makes the thing known to his companions, and when the secret is revealed to him, he blesses the God of heaven
then Daniel goes to his house and makes the thing known to Hananiah, Mishael, and Azariah, his companions, that they would desire mercies of the God of heaven concerning this secret, that Daniel and his companions would not perish with the rest of the wise men of Babylon. The text says, “Then the secret was revealed to Daniel in a vision of the night. Then Daniel blessed the God of heaven.” Daniel answers, “Blessed be the name of God forever and ever; for wisdom and might are his. He changes the times and the seasons. He removes kings and sets up kings. He gives wisdom to the wise, and knowledge to those who have understanding. He reveals the deep and secret things. He knows what is in the darkness, and the light dwells with him. I thank you and praise you, O God of my fathers, who have given me wisdom and might, and have now made known to me what we desired of you; for you have made known to us the king’s matter.” 2:19 does not say who revealed the secret, neither edition calls 2:20–23 a prayer, and no words of the companions’ asking are given. The Korean Revised Version reads 말하여 가로되 (spoke and said) at 2:20, where WEB reads “answered”; it opens 2:23 with 나의 열조의 하나님이여 (O God of my fathers) and gives the thanks after 우리가 주께 구한바 일을 내게 알게 하셨사오니 (you have made known to me what we asked of you); and it closes with 왕의 그 일을 내게 보이셨나이다 (you have shown me the king’s matter), where WEB reads “to us”.
- Arioch brings in Daniel before the king, and Daniel says that there is a God in heaven who reveals secrets
therefore Daniel goes in to Arioch, whom the king had appointed to destroy the wise men of Babylon, and says to him, “Don’t destroy the wise men of Babylon. Bring me in before the king, and I will show to the king the interpretation.” Then Arioch brings in Daniel before the king in haste, and says this to him: “I have found a man of the children of the captivity of Judah who will make known to the king the interpretation.” The king answers Daniel, whose name was Belteshazzar, “Are you able to make known to me the dream which I have seen, and its interpretation?” Daniel answers before the king, and says, “The secret which the king has demanded can’t be shown to the king by wise men, enchanters, magicians, or soothsayers; but there is a God in heaven who reveals secrets, and he has made known to King Nebuchadnezzar what will be in the latter days. Your dream and the visions of your head on your bed are these: As for you, O king, your thoughts came on your bed, what should happen hereafter; and he who reveals secrets has made known to you what will happen. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that you may know the thoughts of your heart.” These words go on to the end of 2:45. The Korean Revised Version reads 벨드사살이라 이름한 다니엘에게 (to Daniel, who was named Belteshazzar) at 2:26, and at 2:30 내게 이 은밀한 것을 나타내심은 (that this secret is revealed to me, with an honorific verb whose subject the verse does not name), where WEB reads “this secret is not revealed to me for any wisdom that I have more than any living”.
- Daniel tells before the king the dream of the great image that the king saw
the words go on, “You, O king, saw, and behold, a great image. This image, which was mighty, and whose brightness was excellent, stood before you; and its appearance was terrifying. As for this image, its head was of fine gold, its chest and its arms of silver, its belly and its thighs of bronze, its legs of iron, its feet part of iron and part of clay. You saw until a stone was cut out without hands, which struck the image on its feet that were of iron and clay, and broke them in pieces. Then the iron, the clay, the bronze, the silver, and the gold were broken in pieces together, and became like the chaff of the summer threshing floors. The wind carried them away, so that no place was found for them. The stone that struck the image became a great mountain and filled the whole earth.” These verses do not name the speaker; the words go on from those begun at 2:27. They tell all this as what the king saw. The Korean Revised Version calls the image 신상 at 2:31 and 2:34 and 우상 at 2:32 and 2:35, where WEB reads “image” throughout, and at 2:34 reads 또 왕이 보신즉 (and as the king looked), where WEB reads “You saw until”.
- Daniel tells the interpretation and says that the king is the head of gold
the words go on, “This is the dream; and we will tell its interpretation before the king. You, O king, are king of kings, to whom the God of heaven has given the kingdom, the power, the strength, and the glory. Wherever the children of men dwell, he has given the animals of the field and the birds of the sky into your hand, and has made you rule over them all. You are the head of gold.” These verses do not name the speaker; the words go on from those begun at 2:27. WEB does not say who “we” are, and the Korean Revised Version reads 내가 (I) at 2:36. At 2:38 the Korean Revised Version gives 인생들과 들짐승과 공중의 새들 (the children of men, the beasts of the field and the birds of the sky) into the king’s hand, where WEB reads “he has given the animals of the field and the birds of the sky into your hand”, wherever the children of men dwell.
- Daniel speaks of another kingdom to arise after the king, a third kingdom, and a fourth kingdom
the words go on, “After you, another kingdom will arise that is inferior to you; and another third kingdom of bronze, which will rule over all the earth. The fourth kingdom will be strong as iron, because iron breaks in pieces and subdues all things; and as iron that crushes all these, it will break in pieces and crush. Whereas you saw the feet and toes, part of potters’ clay and part of iron, it will be a divided kingdom; but there will be in it of the strength of the iron, because you saw the iron mixed with miry clay. As the toes of the feet were part of iron, and part of clay, so the kingdom will be partly strong and partly brittle. Whereas you saw the iron mixed with miry clay, they will mingle themselves with the seed of men; but they won’t cling to one another, even as iron does not mix with clay.” These verses do not name the speaker. They name none of these kingdoms and speak of them as what will be. The Korean Revised Version reads 놋 같은 나라 (a kingdom like bronze) at 2:39; at 2:40 it names what the kingdom will break, 뭇 나라 (all kingdoms); and at 2:43 it reads 다른 인종과 서로 섞일 것이나 (they will mingle with another race), where WEB reads “with the seed of men”.
- Daniel says that the God of heaven will set up a kingdom which will never be destroyed, and that the dream is certain
the words go on, “In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, nor will its sovereignty be left to another people; but it will break in pieces and consume all these kingdoms, and it will stand forever. Because you saw that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the bronze, the clay, the silver, and the gold, the great God has made known to the king what will happen hereafter. The dream is certain, and its interpretation sure.” These verses do not name the speaker; the words begun at 2:27 end here. They do not say who “those kings” are, and do not say what the stone is. The Korean Revised Version reads 이 열왕의 때에 (in the days of these kings) at 2:44.
- King Nebuchadnezzar worships Daniel, and the king makes Daniel rule over the whole province of Babylon and chief governor over all the wise men of Babylon
then King Nebuchadnezzar falls on his face, worships Daniel, and commands that they should offer an offering and sweet odors to him. The text does not say that the offering was made. The king answers to Daniel, and says, “Of a truth your God is the God of gods, and the Lord of kings, and a revealer of secrets, since you have been able to reveal this secret.” Then the king makes Daniel great and gives him many great gifts, and makes him rule over the whole province of Babylon and to be chief governor over all the wise men of Babylon. The text says, “Daniel requested of the king, and he appointed Shadrach, Meshach, and Abednego over the affairs of the province of Babylon, but Daniel was in the king’s gate.” The Korean Revised Version reads 엎드려 다니엘에게 절하고 (fell down and bowed to Daniel) at 2:46, where WEB reads “worshiped”; 너희 하나님 (your God, with a plural “your”) at 2:47; 바벨론 모든 박사의 어른 (the elder over all the wise men of Babylon) at 2:48, where WEB reads “chief governor over all the wise men of Babylon”; at 2:49 it names the king as the one who set them over the affairs of the province (왕이 또 다니엘의 청구대로, the king also, at Daniel’s request), where WEB reads “he”, and reads 왕궁에 (in the king’s palace), where WEB reads “in the king’s gate”.
- Nebuchadnezzar the king sets up an image of gold, and the herald cries aloud the command to fall down and worship it
Nebuchadnezzar the king makes an image of gold, whose height was sixty cubits and its width six cubits, and sets it up in the plain of Dura, in the province of Babylon. Then Nebuchadnezzar the king sends to gather together the local governors, the deputies, and the governors, the judges, the treasurers, the counselors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up; and they are gathered together and stand before the image that Nebuchadnezzar had set up. Then the herald cries aloud, “To you it is commanded, peoples, nations, and languages, that whenever you hear the sound of the horn, flute, zither, lyre, harp, pipe, and all kinds of music, you fall down and worship the golden image that Nebuchadnezzar the king has set up. Whoever doesn’t fall down and worship shall be cast into the middle of a burning fiery furnace the same hour.” The text says, “Therefore at that time, when all the peoples heard the sound of the horn, flute, zither, lyre, harp, pipe, and all kinds of music, all the peoples, the nations, and the languages fell down and worshiped the golden image that Nebuchadnezzar the king had set up.” At 3:4 the Korean Revised Version has the herald say 왕이 너희 무리에게 명하시나니, naming the king as the one who commands, and at 3:7 it does not have 생황, which it gives at 3:5 where WEB reads “pipe”.
- Certain Chaldeans bring accusation against the Jews and tell the king of Shadrach, Meshach, and Abednego
at that time certain Chaldeans come near and bring accusation against the Jews. They answer Nebuchadnezzar the king, “O king, live for ever! You, O king, have made a decree that every man who hears the sound of the horn, flute, zither, lyre, harp, pipe, and all kinds of music shall fall down and worship the golden image; and whoever doesn’t fall down and worship shall be cast into the middle of a burning fiery furnace. There are certain Jews whom you have appointed over the affairs of the province of Babylon: Shadrach, Meshach, and Abednego. These men, O king, have not respected you. They don’t serve your gods, and don’t worship the golden image which you have set up.” The Korean Revised Version has them tell (고하여) the king, and gives the decree of 3:10–11 as a question (하지 아니하셨나이까).
- Shadrach, Meshach, and Abednego answer Nebuchadnezzar that they will not serve his gods or worship the golden image
then Nebuchadnezzar in rage and fury commands that Shadrach, Meshach, and Abednego be brought. Then these men are brought before the king. Nebuchadnezzar answers them, “Is it true, Shadrach, Meshach, and Abednego, that you don’t serve my gods and you don’t worship the golden image which I have set up? Now if you are ready whenever you hear the sound of the horn, flute, zither, lyre, harp, pipe, and all kinds of music to fall down and worship the image which I have made, good; but if you don’t worship, you shall be cast the same hour into the middle of a burning fiery furnace. Who is that god who will deliver you out of my hands?” Shadrach, Meshach, and Abednego answer the king, “Nebuchadnezzar, we have no need to answer you in this matter. If it happens, our God whom we serve is able to deliver us from the burning fiery furnace; and he will deliver us out of your hand, O king. But if not, let it be known to you, O king, that we will not serve your gods or worship the golden image which you have set up.” The Korean Revised Version has the king ask them (물어 가로되), reads 내 신 where WEB reads “my gods” (3:14), and reads 그리 아니하실찌라도 where WEB reads “But if not” (3:18).
- Nebuchadnezzar commands the furnace heated seven times more, and Shadrach, Meshach, and Abednego fall down bound into it
then Nebuchadnezzar is full of fury, and the form of his appearance is changed against Shadrach, Meshach, and Abednego. He speaks, and commands that they should heat the furnace seven times more than it was usually heated. He commands certain mighty men who were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. The text says, “Then these men were bound in their pants, their tunics, and their mantles, and their other clothes, and were cast into the middle of the burning fiery furnace. Therefore because the king’s commandment was urgent and the furnace exceedingly hot, the flame of the fire killed those men who took up Shadrach, Meshach, and Abednego. These three men, Shadrach, Meshach, and Abednego, fell down bound into the middle of the burning fiery furnace.” The Korean Revised Version gives the king’s commands at 3:19 and 3:20 in his own words (평일보다 칠배나 뜨겁게 하라, heat it seven times more than usual; 던지라, cast them), where WEB reports them.
- Nebuchadnezzar the king says that he sees four men loose in the fire, and Shadrach, Meshach, and Abednego come out of the fire
then Nebuchadnezzar the king is astonished and rises up in haste. He speaks and says to his counselors, “Didn’t we cast three men bound into the middle of the fire?” They answer the king, “True, O king.” He answers, “Look, I see four men loose, walking in the middle of the fire, and they are unharmed. The appearance of the fourth is like a son of the gods.” Then Nebuchadnezzar comes near to the mouth of the burning fiery furnace. He speaks and says, “Shadrach, Meshach, and Abednego, you servants of the Most High God, come out, and come here!” Then Shadrach, Meshach, and Abednego come out of the middle of the fire. The text says, “The local governors, the deputies, and the governors, and the king’s counselors, being gathered together, saw these men, that the fire had no power on their bodies. The hair of their head wasn’t singed. Their pants weren’t changed. The smell of fire wasn’t even on them.” The fourth stands only in the king’s words; the text says that Shadrach, Meshach, and Abednego came out. The Korean Revised Version names the king at 3:25 (왕이 또 말하여 가로되) where WEB reads “He answered”.
- Nebuchadnezzar blesses the God of Shadrach, Meshach, and Abednego and makes a decree, and the king promotes them in the province of Babylon
Nebuchadnezzar speaks and says, “Blessed be the God of Shadrach, Meshach, and Abednego, who has sent his angel and delivered his servants who trusted in him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god except their own God. Therefore I make a decree that every people, nation, and language which speak anything evil against the God of Shadrach, Meshach, and Abednego shall be cut in pieces, and their houses shall be made a dunghill, because there is no other god who is able to deliver like this.” Then the king promotes Shadrach, Meshach, and Abednego in the province of Babylon. The Korean Revised Version reads 그 사자 where WEB reads “his angel”, and has them yield their bodies (그 몸을 버려서) before 왕의 명을 거역하고 (defied the king’s command), where WEB reads “have changed the king’s word, and have yielded their bodies”.
- Nebuchadnezzar the king greets all the peoples, nations, and languages, and says it has seemed good to him to show the signs and wonders of the Most High God
the proclamation opens, “Nebuchadnezzar the king, to all the peoples, nations, and languages, who dwell in all the earth: Peace be multiplied to you. It has seemed good to me to show the signs and wonders that the Most High God has worked toward me. How great are his signs! How mighty are his wonders! His kingdom is an everlasting kingdom. His dominion is from generation to generation.” WEB gives 4:1 as a heading with no verb; the Korean Revised Version has the king decree it in his own words (느부갓네살왕은 … 조서하노라).
- Nebuchadnezzar sees a dream and calls the wise men, who do not make known its interpretation, and Daniel comes in before him
the proclamation goes on. Nebuchadnezzar says, “I, Nebuchadnezzar, was at rest in my house, and flourishing in my palace. I saw a dream which made me afraid; and the thoughts on my bed and the visions of my head troubled me. Therefore I made a decree to bring in all the wise men of Babylon before me, that they might make known to me the interpretation of the dream. Then the magicians, the enchanters, the Chaldeans, and the soothsayers came in; and I told them the dream, but they didn’t make known to me its interpretation. But at last, Daniel came in before me, whose name was Belteshazzar according to the name of my god, and in whom is the spirit of the holy gods. I told the dream before him, saying, ‘Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in you and no secret troubles you, tell me the visions of my dream that I have seen, and its interpretation.’” At 4:9 the Korean Revised Version has the king ask for 내 꿈에 본 이상의 해석 (the interpretation of the visions seen in his dream).
- Nebuchadnezzar tells Belteshazzar of the tree and the holy watcher he saw in his dream
Nebuchadnezzar’s words to Belteshazzar go on, “These were the visions of my head on my bed: I saw, and behold, a tree in the middle of the earth; and its height was great. The tree grew and was strong. Its height reached to the sky and its sight to the end of all the earth. Its leaves were beautiful, and it had much fruit, and in it was food for all. The animals of the field had shade under it, and the birds of the sky lived in its branches, and all flesh was fed from it. I saw in the visions of my head on my bed, and behold, a holy watcher came down from the sky. He cried aloud and said this: ‘Cut down the tree, and cut off its branches! Shake off its leaves and scatter its fruit! Let the animals get away from under it and the birds from its branches. Nevertheless leave the stump of its roots in the earth, even with a band of iron and bronze, in the tender grass of the field; and let it be wet with the dew of the sky. Let his portion be with the animals in the grass of the earth. Let his heart be changed from man’s, and let an animal’s heart be given to him. Then let seven times pass over him. The sentence is by the decree of the watchers and the demand by the word of the holy ones, to the intent that the living may know that the Most High rules in the kingdom of men, and gives it to whomever he will, and sets up over it the lowest of men.’ This dream I, King Nebuchadnezzar, have seen; and you, Belteshazzar, declare the interpretation, because all the wise men of my kingdom are not able to make known to me the interpretation; but you are able, for the spirit of the holy gods is in you.” The Korean Revised Version reads 한 순찰자, 한 거룩한 자 (a watcher, a holy one) where WEB reads “a holy watcher” (4:13); at 4:15–16, where WEB turns to “his portion” and “let seven times pass over him”, it keeps 그 분량 (its portion) and says 일곱 때를 지나리라 (seven times will pass).
- Belteshazzar tells the king the interpretation of the dream and gives him counsel
then Daniel, whose name was Belteshazzar, is stricken mute for a while, and his thoughts trouble him. The king answers, “Belteshazzar, don’t let the dream or the interpretation trouble you.” Belteshazzar answers, “My lord, may the dream be for those who hate you, and its interpretation to your adversaries. The tree that you saw, which grew and was strong, whose height reached to the sky and its sight to all the earth; whose leaves were beautiful and its fruit plentiful, and in it was food for all; under which the animals of the field lived, and on whose branches the birds of the sky had their habitation— it is you, O king, that have grown and become strong; for your greatness has grown, and reaches to the sky, and your dominion to the end of the earth. Whereas the king saw a holy watcher coming down from the sky and saying, ‘Cut down the tree, and destroy it; nevertheless leave the stump of its roots in the earth, even with a band of iron and bronze, in the tender grass of the field, and let it be wet with the dew of the sky. Let his portion be with the animals of the field, until seven times pass over him.’ This is the interpretation, O king, and it is the decree of the Most High, which has come on my lord the king: You will be driven from men and your dwelling shall be with the animals of the field. You will be made to eat grass as oxen, and will be wet with the dew of the sky, and seven times shall pass over you, until you know that the Most High rules in the kingdom of men, and gives it to whomever he will. Whereas it was commanded to leave the stump of the roots of the tree, your kingdom shall be sure to you after you know that Heaven rules. Therefore, O king, let my counsel be acceptable to you, and break off your sins by righteousness, and your iniquities by showing mercy to the poor. Perhaps there may be a lengthening of your tranquility.” The Korean Revised Version reads 한 순찰자, 한 거룩한 자 where WEB reads “a holy watcher” (4:23); at 4:24 it reads 내 주 왕에게 미칠 것이라 (it will come), where WEB reads “which has come on my lord the king”; and at 4:26 it reads 그들이 … 남겨 두라 하였은즉 (they said to leave) and 하나님 (God), where WEB reads “it was commanded to leave” and “Heaven”.
- While the king speaks in the royal palace of Babylon a voice comes from the sky, and Nebuchadnezzar is driven from men
the text says, “All this came on the King Nebuchadnezzar. At the end of twelve months he was walking in the royal palace of Babylon.” The king speaks and says, “Is not this great Babylon, which I have built for the royal dwelling place by the might of my power and for the glory of my majesty?” While the word is in the king’s mouth, a voice comes from the sky, saying, “O King Nebuchadnezzar, to you it is spoken: ‘The kingdom has departed from you. You shall be driven from men, and your dwelling shall be with the animals of the field. You shall be made to eat grass like oxen. Seven times shall pass over you, until you know that the Most High rules in the kingdom of men, and gives it to whomever he will.’” The text says, “This was fulfilled the same hour on Nebuchadnezzar. He was driven from men and ate grass like oxen; and his body was wet with the dew of the sky until his hair had grown like eagles’ feathers, and his nails like birds’ claws.” The Korean Revised Version tells these verses in Nebuchadnezzar’s own first person (이 모든 일이 다 나 느부갓네살왕에게 임하였느니라; 내가 사람에게 쫓겨나서), reads 바벨론 궁 지붕에서 where WEB reads “in the royal palace of Babylon” (4:29), and has the voice speak in its own first person (네게 말하노니) where WEB reads “to you it is spoken” (4:31).
- Nebuchadnezzar’s understanding returns to him, and he blesses the Most High and praises the King of heaven
Nebuchadnezzar says, “At the end of the days I, Nebuchadnezzar, lifted up my eyes to heaven, and my understanding returned to me; and I blessed the Most High, and I praised and honored him who lives forever, for his dominion is an everlasting dominion, and his kingdom from generation to generation. All the inhabitants of the earth are reputed as nothing; and he does according to his will in the army of heaven, and among the inhabitants of the earth; and no one can stop his hand, or ask him, ‘What are you doing?’ At the same time my understanding returned to me; and for the glory of my kingdom, my majesty and brightness returned to me. My counselors and my lords sought me; and I was established in my kingdom, and excellent greatness was added to me. Now I, Nebuchadnezzar, praise and extol and honor the King of heaven; for all his works are truth, and his ways justice; and those who walk in pride he is able to abase.” The Korean Revised Version reads 지극히 높으신 자에게 감사하며 (gave thanks to the Most High) where WEB reads “I blessed the Most High” (4:34).
- Belshazzar the king makes a great feast and drinks from the vessels taken out of the temple in Jerusalem
Belshazzar the king makes a great feast to a thousand of his lords, and drinks wine before the thousand. Belshazzar, while he tastes the wine, commands that the golden and silver vessels which Nebuchadnezzar his father had taken out of the temple which was in Jerusalem be brought to him, “that the king and his lords, his wives and his concubines, might drink from them.” Then they bring the golden vessels that were taken out of the temple of God’s house which was at Jerusalem; and the king and his lords, his wives and his concubines, drink from them. They drink wine, and praise the gods of gold, and of silver, of bronze, of iron, of wood, and of stone. The Korean Revised Version does not say who brought the golden vessels (5:3), and reads 왕후들 (queens) where WEB reads “his wives” (5:2–3).
- The king sees the part of the hand that wrote on the plaster of the wall, and the king’s wise men cannot read the writing
in the same hour, the fingers of a man’s hand come out and write near the lamp stand on the plaster of the wall of the king’s palace. The king sees the part of the hand that wrote. Then the king’s face is changed in him, and his thoughts trouble him; and the joints of his thighs are loosened, and his knees strike one against another. The king cries aloud to bring in the enchanters, the Chaldeans, and the soothsayers. The king speaks and says to the wise men of Babylon, “Whoever reads this writing and shows me its interpretation shall be clothed with purple, and have a chain of gold about his neck, and shall be the third ruler in the kingdom.” Then all the king’s wise men come in; but they can’t read the writing, and can’t make known to the king the interpretation. Then King Belshazzar is greatly troubled, and his face is changed in him, and his lords are perplexed. The text does not say whose the hand is. The Korean Revised Version reads 촛대 맞은편 분벽에 (on the wall opposite the lamp stand) where WEB reads “near the lamp stand on the plaster of the wall” (5:5).
- The queen comes into the banquet house, speaks of Daniel, and asks that he be called
the queen by reason of the words of the king and his lords comes into the banquet house. The queen says, “O king, live forever; don’t let your thoughts trouble you, nor let your face be changed. There is a man in your kingdom in whom is the spirit of the holy gods; and in the days of your father, light and understanding and wisdom, like the wisdom of the gods, were found in him. The king, Nebuchadnezzar, your father—yes, the king, your father—made him master of the magicians, enchanters, Chaldeans, and soothsayers, because an excellent spirit, knowledge, understanding, interpreting of dreams, showing of dark sentences, and dissolving of doubts were found in the same Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will show the interpretation.” The Korean Revised Version calls her 태후 where WEB reads “The queen”, and neither edition names her. At 5:11 the Korean Revised Version writes 왕의 부친 느부갓네살왕이 once, without WEB’s repeated “the king, your father”, and at 5:12 it reads 마음이 민첩하고 (a quick mind) where WEB reads “an excellent spirit”.
- Daniel is brought in before the king, and the king says that if Daniel can read the writing and make known its interpretation, he shall be the third ruler in the kingdom
then Daniel is brought in before the king. The king says to Daniel, “Are you that Daniel of the children of the captivity of Judah, whom the king my father brought out of Judah? I have heard of you, that the spirit of the gods is in you and that light, understanding, and excellent wisdom are found in you. Now the wise men, the enchanters, have been brought in before me, that they should read this writing, and make known to me its interpretation; but they could not show the interpretation of the thing. But I have heard of you, that you can give interpretations and dissolve doubts. Now if you can read the writing and make known to me its interpretation, you shall be clothed with purple, and have a chain of gold around your neck, and shall be the third ruler in the kingdom.” The Korean Revised Version says that Daniel was called and came before the king (부름을 입어 왕의 앞에 나오매) where WEB reads “was brought in”, and reads 우리 부왕 where WEB reads “the king my father” (5:13); neither edition names that king there.
- Daniel speaks to Belshazzar of Nebuchadnezzar his father, and says that Belshazzar has not humbled his heart
then Daniel answers before the king, “Let your gifts be to yourself, and give your rewards to another. Nevertheless, I will read the writing to the king, and make known to him the interpretation. To you, king, the Most High God gave Nebuchadnezzar your father the kingdom, and greatness, and glory, and majesty. Because of the greatness that he gave him, all the peoples, nations, and languages trembled and feared before him. He killed whom he wanted to, and he kept alive whom he wanted to. He raised up whom he wanted to, and he put down whom he wanted to. But when his heart was lifted up, and his spirit was hardened so that he dealt proudly, he was deposed from his kingly throne, and they took his glory from him. He was driven from the sons of men, and his heart was made like the animals’, and his dwelling was with the wild donkeys. He was fed with grass like oxen, and his body was wet with the dew of the sky, until he knew that the Most High God rules in the kingdom of men, and that he sets up over it whomever he will. You, his son, Belshazzar, have not humbled your heart, though you knew all this, but have lifted up yourself against the Lord of heaven; and they have brought the vessels of his house before you, and you and your lords, your wives, and your concubines, have drunk wine from them. You have praised the gods of silver and gold, of bronze, iron, wood, and stone, which don’t see, or hear, or know; and you have not glorified the God in whose hand your breath is, and whose are all your ways. Then the part of the hand was sent from before him, and this writing was inscribed.” The words go on to 5:28. The Korean Revised Version says at 5:24 that the fingers came out from before him (이 손가락이 나와서), not that they were sent; at 5:23 it reads 금, 은 (gold, silver) in that order, 신상들 (images) where WEB reads “the gods”, and 왕후들 (queens) where WEB reads “your wives”.
- The words go on with the writing that was inscribed and its interpretation
the words go on, “This is the writing that was inscribed: ‘MENE, MENE, TEKEL, UPHARSIN.’ This is the interpretation of the thing: MENE: God has counted your kingdom, and brought it to an end. TEKEL: you are weighed in the balances, and are found wanting. PERES: your kingdom is divided, and given to the Medes and Persians.” These verses do not name the speaker; the words go on from 5:17–24. The Korean Revised Version writes the words 메네 메네 데겔 우바르신 (5:25) and 메네, 데겔, 베레스 (5:26–28), and at 5:26 reads 왕의 나라의 시대를 (the days of the king’s kingdom) where WEB reads “your kingdom”.
- Belshazzar commands, and they clothe Daniel with purple; that night Belshazzar is slain, and Darius the Mede receives the kingdom
then Belshazzar commands, and they clothe Daniel with purple, and put a chain of gold about his neck, and make proclamation concerning him, that he should be the third ruler in the kingdom. In that night Belshazzar the Chaldean King is slain. Darius the Mede receives the kingdom, being about sixty-two years old. The text does not say who slew Belshazzar. Where WEB reads “made proclamation concerning him, that he should be the third ruler in the kingdom”, the Korean Revised Version reads 그를 위하여 조서를 내려 나라의 세째 치리자를 삼으니라 (issued a decree for him and made him the third ruler of the kingdom); it reads 갈대아왕 (the king of Chaldea) where WEB reads “the Chaldean King” (5:30), and 육십 이세 (sixty-two years old) where WEB reads “about sixty-two years old” (5:31).
- Darius sets one hundred twenty local governors and three presidents, and Daniel, one of the presidents, is distinguished above them
it pleases Darius to set over the kingdom one hundred twenty local governors, who should be throughout the whole kingdom; and over them three presidents, of whom Daniel was one, “that these local governors might give account to them, and that the king should suffer no loss.” Then this Daniel is distinguished above the presidents and the local governors, because an excellent spirit was in him; and the king thought to set him over the whole realm. The Korean Revised Version says at 6:1 that Darius set the local governors according to his own will (자기의 심원대로); at 6:3 it reads 마음이 민첩하여 (a quick mind) where WEB reads “because an excellent spirit was in him”, and says that the king wished to set Daniel to rule the whole land (그를 세워 전국을 다스리게 하고자 한지라).
- The presidents and local governors seek occasion against Daniel, and King Darius signs the writing and the decree
then the presidents and the local governors seek to find occasion against Daniel as touching the kingdom; but they can find no occasion or fault, “because he was faithful. There wasn’t any error or fault found in him.” Then these men say, “We won’t find any occasion against this Daniel, unless we find it against him concerning the law of his God.” Then these presidents and local governors assemble together to the king, and say this to him, asking him to establish the decree, “King Darius, live forever! All the presidents of the kingdom, the deputies and the local governors, the counselors and the governors, have consulted together to establish a royal statute and to make a strong decree, that whoever asks a petition of any god or man for thirty days, except of you, O king, he shall be cast into the den of lions. Now, O king, establish the decree and sign the writing, that it not be changed, according to the law of the Medes and Persians, which doesn’t alter.” Therefore King Darius signs the writing and the decree. The Korean Revised Version gives the men’s words at 6:5 without “we” (이 다니엘은 그 하나님의 율법에 대하여 그 틈을 얻지 못하면 그를 고소할 수 없으리라), and at 6:7 gives their words as 의논하고 왕에게 한 율법을 세우며 한 금령을 정하실 것을 구하려 하였는데 (consulted and meant to ask the king to establish a statute and set a decree).
- Daniel kneels three times a day and prays, and the men tell the king of it
when Daniel knows that the writing is signed, he goes into his house, “now his windows were open in his room toward Jerusalem”, and he kneels on his knees three times a day, and prays, and gives thanks before his God, as he did before. Then these men assemble together, and find Daniel making petition and supplication before his God. Then they come near, and speak before the king concerning the king’s decree: “Haven’t you signed a decree that every man who makes a petition to any god or man within thirty days, except to you, O king, shall be cast into the den of lions?” The king answers, “This thing is true, according to the law of the Medes and Persians, which doesn’t alter.” Then they answer and say before the king, “That Daniel, who is of the children of the captivity of Judah, doesn’t respect you, O king, nor the decree that you have signed, but makes his petition three times a day.” Then the king, when he hears these words, is very displeased, and sets his heart on Daniel to deliver him; and he labors until the going down of the sun to rescue him. Then these men assemble together to the king, and say to the king, “Know, O king, that it is a law of the Medes and Persians, that no decree nor statute which the king establishes may be changed.” The text does not give the words of Daniel’s prayer. WEB sets “now his windows were open in his room toward Jerusalem” in parentheses; the Korean Revised Version says that he knelt at the window of his room opened toward Jerusalem (그 방의 예루살렘으로 향하여 열린 창에서).
- At the king’s command Daniel is cast into the den of lions, and the king seals the stone with his signet and passes the night fasting
then the king commands, and they bring Daniel and cast him into the den of lions. The king speaks and says to Daniel, “Your God whom you serve continually, he will deliver you.” A stone is brought, and laid on the mouth of the den; and the king seals it with his own signet, and with the signet of his lords; “that nothing might be changed concerning Daniel.” Then the king goes to his palace, and passes the night fasting. No musical instruments are brought before him; and his sleep flees from him. The Korean Revised Version does not say who brought Daniel and cast him in, or who rolled the stone to the mouth of the den (6:16–17).
- At the king’s command Daniel is taken up out of the den, and the men who had accused Daniel are cast into the den of lions
then the king arises very early in the morning, and goes in haste to the den of lions. When he comes near to Daniel in the den, he cries with a troubled voice. The king speaks and says to Daniel, “Daniel, servant of the living God, is your God, whom you serve continually, able to deliver you from the lions?” Then Daniel says to the king, “O king, live forever! My God has sent his angel, and has shut the lions’ mouths, and they have not hurt me, because innocence was found in me before him; and also before you, O king, I have done no harm.” Then the king is exceedingly glad, and commands that they should take Daniel up out of the den. So Daniel is taken up out of the den, and no kind of harm is found on him, “because he had trusted in his God.” The king commands, and they bring those men who had accused Daniel, and they cast them into the den of lions, “them, their children, and their wives”; and the lions maul them, and break all their bones in pieces before they come to the bottom of the den. The Korean Revised Version gives 6:20 no subject of its own, running on from the king at 6:19, and at 6:24 reads 그 처자들과 (with their wives and children) where WEB reads “them, their children, and their wives”.
- King Darius decrees that men tremble and fear before the God of Daniel, and Daniel prospers
then King Darius writes to all the peoples, nations, and languages who dwell in all the earth, and decrees, “Peace be multiplied to you. I make a decree that in all the dominion of my kingdom men tremble and fear before the God of Daniel. For he is the living God, and steadfast forever. His kingdom is that which will not be destroyed. His dominion will be even to the end. He delivers and rescues. He works signs and wonders in heaven and in earth, who has delivered Daniel from the power of the lions.” The text says, “So this Daniel prospered in the reign of Darius and in the reign of Cyrus the Persian.” The Korean Revised Version says that King Darius issued a decree to them (조서를 내려 가로되) where WEB reads “wrote to” (6:25), and reads 사자의 입에서 (from the mouth of the lions) where WEB reads “from the power of the lions” (6:27).
- Daniel sees four great animals in a vision by night
in the first year of Belshazzar king of Babylon, Daniel has a dream and visions of his head while on his bed. Then he writes the dream and tells the sum of the matters. Daniel speaks and says, “I saw in my vision by night, and, behold, the four winds of the sky broke out on the great sea. Four great animals came up from the sea, different from one another. The first was like a lion, and had eagle’s wings. I watched until its wings were plucked, and it was lifted up from the earth and made to stand on two feet as a man. A man’s heart was given to it. Behold, there was another animal, a second, like a bear. It was raised up on one side, and three ribs were in its mouth between its teeth. They said this to it: ‘Arise! Devour much flesh!’ After this I saw, and behold, another, like a leopard, which had on its back four wings of a bird. The animal also had four heads; and dominion was given to it. After this I saw in the night visions, and, behold, there was a fourth animal, awesome, powerful, and exceedingly strong. It had great iron teeth. It devoured and broke in pieces, and stamped the residue with its feet. It was different from all the animals that were before it. It had ten horns. I considered the horns, and behold, there came up among them another horn, a little one, before which three of the first horns were plucked up by the roots; and behold, in this horn were eyes like the eyes of a man, and a mouth speaking arrogantly.” In WEB his words run on to the end of 7:28. At 7:5 WEB reads “They said this to it”, where the Korean Revised Version reads 그에게 말하는 자가 있어 이르기를 (there was one who spoke to it, saying); neither names the one who speaks. At 7:8 the Korean reads 큰 말을 하였느니라 (spoke great words), where WEB reads “a mouth speaking arrogantly”.
- The speaker sees thrones and one who was Ancient of Days, and watches until the animal is slain
the speaker (“I”) says, “I watched until thrones were placed, and one who was Ancient of Days sat. His clothing was white as snow, and the hair of his head like pure wool. His throne was fiery flames, and its wheels burning fire. A fiery stream issued and came out from before him. Thousands of thousands ministered to him. Ten thousand times ten thousand stood before him. The judgment was set. The books were opened. I watched at that time because of the voice of the arrogant words which the horn spoke. I watched even until the animal was slain, and its body destroyed, and it was given to be burned with fire. As for the rest of the animals, their dominion was taken away; yet their lives were prolonged for a season and a time.” These verses do not name the speaker; the words go on from 7:2. Neither edition says who slew the animal or took away the dominion. At 7:11 the Korean Revised Version reads 그 큰 말하는 작은 뿔 (the little horn that spoke great words), where WEB reads “the arrogant words which the horn spoke”, and at 7:12 정한 시기가 이르기를 기다리게 (to wait until the appointed time came), where WEB reads “for a season and a time”.
- The speaker sees in the night visions one like a son of man come to the Ancient of Days
the speaker (“I”) says, “I saw in the night visions, and behold, there came with the clouds of the sky one like a son of man, and he came even to the Ancient of Days, and they brought him near before him. Dominion was given him, and glory, and a kingdom, that all the peoples, nations, and languages should serve him. His dominion is an everlasting dominion, which will not pass away, and his kingdom one that will not be destroyed.” These verses do not name the speaker, and neither edition says who the one like a son of man is, or who gave him dominion. At 7:13 the Korean Revised Version reads 하늘 구름을 타고 와서 (came riding on the clouds of the sky) and 그 앞에 인도되매 (was led before him), and at 7:14 its verb 주고 (gave) has no subject: 그에게 권세와 영광과 나라를 주고.
- One of those who stood by says the four animals are four kings
Daniel says, “As for me, Daniel, my spirit was grieved within my body, and the visions of my head troubled me. I came near to one of those who stood by, and asked him the truth concerning all this. So he told me, and made me know the interpretation of the things.” One of those who stood by says, “These great animals, which are four, are four kings, who will arise out of the earth. But the saints of the Most High will receive the kingdom, and possess the kingdom forever, even forever and ever.” Both editions give this interpretation within Daniel’s telling (WEB in single quotation marks), and neither says who the four kings or the saints of the Most High are.
- The speaker desires to know the truth of the fourth animal and its horns, and sees the other horn make war with the saints
the speaker (“I”) says, “Then I desired to know the truth concerning the fourth animal, which was different from all of them, exceedingly terrible, whose teeth were of iron, and its nails of bronze; which devoured, broke in pieces, and stamped the residue with its feet; and concerning the ten horns that were on its head and the other horn which came up, and before which three fell, even that horn that had eyes and a mouth that spoke arrogantly, whose look was more stout than its fellows. I saw, and the same horn made war with the saints, and prevailed against them, until the Ancient of Days came, and judgment was given to the saints of the Most High, and the time came that the saints possessed the kingdom.” These verses do not name the speaker. At 7:19–20 the Korean Revised Version names only the fourth animal as the one whose truth the speaker desired to know, 네째 짐승의 진상을 알고자 하였으니, and tells of the ten horns and the other horn as that animal’s, where WEB reads “and concerning the ten horns that were on its head and the other horn which came up”. At 7:22 the Korean reads 옛적부터 항상 계신 자가 와서 지극히 높으신 자의 성도를 위하여 신원하셨고 (the Ancient of Days came and vindicated the saints of the Most High), where WEB reads “judgment was given to the saints of the Most High” and names no giver.
- The words go on: the fourth animal will be a fourth kingdom, and the ten horns ten kings
the text says, “So he said, ‘The fourth animal will be a fourth kingdom on earth, which will be different from all the kingdoms, and will devour the whole earth, and will tread it down and break it in pieces. As for the ten horns, ten kings will arise out of this kingdom. Another will arise after them; and he will be different from the former, and he will put down three kings. He will speak words against the Most High, and will wear out the saints of the Most High. He will plan to change the times and the law; and they will be given into his hand until a time and times and half a time. But the judgment will be set, and they will take away his dominion, to consume and to destroy it to the end. The kingdom and the dominion, and the greatness of the kingdoms under the whole sky, will be given to the people of the saints of the Most High. His kingdom is an everlasting kingdom, and all dominions will serve and obey him.’” WEB does not name the one who speaks here; the Korean Revised Version reads 모신 자가 이처럼 이르되 (the one who stood by said thus). Neither edition says who the fourth kingdom, the ten kings or the “Another” of 7:24 are, or whose is the kingdom of 7:27. At 7:25 the Korean reads 성도는 그의 손에 붙인바 되어 (the saints will be given into his hand), where WEB reads “they will be given into his hand”; at 7:26 그는 권세를 빼앗기고 끝까지 멸망할 것이요 (he will be deprived of dominion and destroyed to the end), where WEB reads “they will take away his dominion, to consume and to destroy it to the end”; and at 7:27 성민 (the holy people), where WEB reads “the people of the saints”.
- Daniel is troubled, but keeps the matter in his heart
Daniel says, “Here is the end of the matter. As for me, Daniel, my thoughts troubled me greatly, and my face was changed in me; but I kept the matter in my heart.” WEB closes here the quotation of Daniel’s words that it opened at 7:2.
- Daniel, in the citadel of Susa, sees in a vision a ram which had two horns
in the third year of the reign of King Belshazzar a vision appears to Daniel, and he sees in it a ram which had two horns. The text says, “In the third year of the reign of King Belshazzar, a vision appeared to me, even to me, Daniel, after that which appeared to me at the first. I saw the vision. Now it was so, that when I saw, I was in the citadel of Susa, which is in the province of Elam. I saw in the vision, and I was by the river Ulai. Then I lifted up my eyes and saw, and behold, a ram which had two horns stood before the river. The two horns were high, but one was higher than the other, and the higher came up last. I saw the ram pushing westward, northward, and southward. No animals could stand before him. There wasn’t any who could deliver out of his hand, but he did according to his will, and magnified himself.” 8:3 does not name the river. At 8:2 the Korean Revised Version reads 내 몸은 엘람도 수산 성에 있었고 내가 이상을 보기는 을래 강변에서니라 (my body was in the citadel of Susa of the province of Elam, and my seeing of the vision was by the bank of the Ulai), where WEB reads “I saw in the vision, and I was by the river Ulai.”
- The speaker sees a male goat come from the west with a notable horn
the speaker (“I”) sees a male goat come from the west. The text says, “As I was considering, behold, a male goat came from the west over the surface of the whole earth, and didn’t touch the ground. The goat had a notable horn between his eyes. He came to the ram that had the two horns, which I saw standing before the river, and ran on him in the fury of his power. I saw him come close to the ram, and he was moved with anger against him, and struck the ram, and broke his two horns. There was no power in the ram to stand before him; but he cast him down to the ground and trampled on him. There was no one who could deliver the ram out of his hand. The male goat magnified himself exceedingly. When he was strong, the great horn was broken; and instead of it there came up four notable horns toward the four winds of the sky.” These verses do not name the speaker, and 8:6 does not name the river.
- The vision goes on: a little horn magnifies itself, even to the prince of the army
the vision goes on. The text says, “Out of one of them came out a little horn which grew exceedingly great—toward the south, and toward the east, and toward the glorious land. It grew great, even to the army of the sky; and it cast down some of the army and of the stars to the ground and trampled on them. Yes, it magnified itself, even to the prince of the army; and it took away from him the continual burnt offering, and the place of his sanctuary was cast down. The army was given over to it together with the continual burnt offering through disobedience. It cast down truth to the ground, and it did its pleasure and prospered.” These verses do not name the one who sees, and do not say what the glorious land, the army of the sky or the prince of the army is. At 8:11 the Korean Revised Version reads 스스로 높아져서 군대의 주재를 대적하며 (it exalted itself and stood against the ruler of the army) and has the horn act, 그의 성소를 헐었으며 (it pulled down his sanctuary), where WEB reads “the place of his sanctuary was cast down”; at 8:12 it reads 백성 (the people), where WEB reads “The army”.
- The speaker hears a holy one speaking and another holy one asking how long
the speaker (“I”) hears a holy one speaking and another holy one asking. The text says, “Then I heard a holy one speaking; and another holy one said to that certain one who spoke, ‘How long will the vision about the continual burnt offering, and the disobedience that makes desolate, to give both the sanctuary and the army to be trodden under foot be?’ He said to me, ‘To two thousand and three hundred evenings and mornings. Then the sanctuary will be cleansed.’” Neither edition says who the “He” of 8:14 is, and these verses do not name the speaker. At 8:13 the Korean Revised Version reads 백성 (the people), where WEB reads “the army”.
- Daniel hears a man’s voice call Gabriel, and falls on his face
when Daniel seeks to understand the vision, he hears a man’s voice call Gabriel, and falls on his face. The text says, “When I, even I Daniel, had seen the vision, I sought to understand it. Then behold, there stood before me someone with the appearance of a man. I heard a man’s voice between the banks of the Ulai, which called and said, ‘Gabriel, make this man understand the vision.’ So he came near where I stood; and when he came, I was frightened, and fell on my face; but he said to me, ‘Understand, son of man, for the vision belongs to the time of the end.’ Now as he was speaking with me, I fell into a deep sleep with my face toward the ground; but he touched me and set me upright.” In the Korean Revised Version the sentence runs on into 8:19 (일으켜 세우며 … 가로되, set me upright … said); in WEB, 8:19 begins a new sentence, “He said”. Neither edition says whose the voice is, or names the “he” of 8:17–18.
- The words that the ram which had two horns is the kings of Media and Persia, and the rough male goat the king of Greece
the text says, “He said, ‘Behold, I will make you know what will be in the latter time of the indignation, for it belongs to the appointed time of the end. The ram which you saw, that had the two horns, they are the kings of Media and Persia. The rough male goat is the king of Greece. The great horn that is between his eyes is the first king. As for that which was broken, in the place where four stood up, four kingdoms will stand up out of the nation, but not with his power. In the latter time of their kingdom, when the transgressors have come to the full, a king of fierce face, and understanding riddles, will stand up. His power will be mighty, but not by his own power. He will destroy awesomely, and will prosper in what he does. He will destroy the mighty ones and the holy people. Through his policy he will cause deceit to prosper in his hand. He will magnify himself in his heart, and he will destroy many in their security. He will also stand up against the prince of princes, but he will be broken without human hands. The vision of the evenings and mornings which has been told is true; but seal up the vision, for it belongs to many days to come.’” These verses do not name the one who speaks; WEB begins 8:19 with “He said”, and the Korean Revised Version runs the sentence on from 8:18, 그가 나를 어루 만져서 일으켜 세우며 (he touched me and set me upright). Neither edition says who the first king, the four kingdoms, the king of fierce face or the prince of princes are. The Korean Revised Version gives 8:19 no subject (가로되, said), and reads 진노하시는 때가 마친 후에 (after the time of wrath has ended), where WEB reads “in the latter time of the indignation”; at 8:23 it reads 궤휼에 능하며 (skilled in deceit), where WEB reads “understanding riddles”; at 8:25 만왕의 왕 (the king of kings), where WEB reads “the prince of princes”, and 사람의 손을 말미암지 않고 (not by the hand of man), where WEB reads “without human hands”; and at 8:26 간수하라 (keep), where WEB reads “seal up”.
- Daniel faints and is sick, and no one understands the vision
the text says, “I, Daniel, fainted, and was sick for some days. Then I rose up and did the king’s business. I wondered at the vision, but no one understood it.” Neither edition names the king whose business he did.
- Daniel understands by the books the number of the years of the LORD’s word to Jeremiah
the text says, “In the first year of Darius the son of Ahasuerus, of the offspring of the Medes, who was made king over the realm of the Chaldeans— in the first year of his reign I, Daniel, understood by the books the number of the years about which the LORD’s word came to Jeremiah the prophet for the accomplishing of the desolations of Jerusalem, even seventy years.” The Korean Revised Version gives the word’s content as what was said, 예루살렘의 황무함이 칠십년만에 마치리라 하신 것 (that the desolation of Jerusalem would end after seventy years), where WEB reads “for the accomplishing of the desolations of Jerusalem, even seventy years”. Neither edition says whether “of the offspring of the Medes” goes with Darius or with Ahasuerus.
- The speaker prays to the Lord God with fasting, and makes confession
the text says, “I set my face to the Lord God, to seek by prayer and petitions, with fasting and sackcloth and ashes. I prayed to the LORD my God, and made confession, and said,” and the speaker (“I”) prays, “Oh, Lord, the great and dreadful God, who keeps covenant and loving kindness with those who love him and keep his commandments, we have sinned, and have dealt perversely, and have done wickedly, and have rebelled, even turning aside from your precepts and from your ordinances. We haven’t listened to your servants the prophets, who spoke in your name to our kings, our princes, and our fathers, and to all the people of the land.” The prayer runs on to the end of 9:19, and these verses do not name the speaker. At 9:4 the Korean Revised Version reads 주를 사랑하고 주의 계명을 지키는 자 (those who love you and keep your commandments), where WEB reads “those who love him and keep his commandments”.
- The prayer goes on: righteousness belongs to the Lord
the words go on, “Lord, righteousness belongs to you, but to us confusion of face, as it is today; to the men of Judah, and to the inhabitants of Jerusalem, and to all Israel, who are near and who are far off, through all the countries where you have driven them, because of their trespass that they have trespassed against you. Lord, to us belongs confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against you. To the Lord our God belong mercies and forgiveness, for we have rebelled against him. We haven’t obeyed the LORD our God’s voice, to walk in his laws, which he set before us by his servants the prophets.” At 9:9 the Korean Revised Version reads 우리가 주께 패역하였음이오며 (we have rebelled against you), where WEB reads “for we have rebelled against him”; at 9:7 it reads 이스라엘 (Israel), where WEB reads “all Israel”.
- The prayer goes on: the curse written in the law of Moses has been poured out
the words go on, “Yes, all Israel have transgressed your law, turning aside, that they should not obey your voice. Therefore the curse and the oath written in the law of Moses the servant of God has been poured out on us, for we have sinned against him. He has confirmed his words, which he spoke against us and against our judges who judged us, by bringing on us a great evil; for under the whole sky, such has not been done as has been done to Jerusalem. As it is written in the law of Moses, all this evil has come on us. Yet we have not entreated the favor of the LORD our God, that we should turn from our iniquities and have discernment in your truth. Therefore the LORD has watched over the evil, and brought it on us; for the LORD our God is righteous in all his works which he does, and we have not obeyed his voice.” WEB reopens its quotation marks within 9:11. At 9:11 and 9:12 the Korean Revised Version speaks to the Lord, 우리가 주께 범죄하였음이니이다 (we have sinned against you) and 주께서 … 하신 말씀을 이루셨사오니 (you have fulfilled the word you spoke), where WEB reads “for we have sinned against him” and “He has confirmed his words”; and at 9:11 it reads 이 저주가 우리에게 내렸으되 곧 하나님의 종 모세의 율법 가운데 기록된 맹세대로 되었사오니 (this curse has come down on us, as the oath written in the law of Moses the servant of God), where WEB reads “the curse and the oath written in the law of Moses the servant of God has been poured out on us”.
- The prayer goes on, asking that the anger of the Lord be turned away from Jerusalem
the words go on, “Now, Lord our God, who has brought your people out of the land of Egypt with a mighty hand, and have gotten yourself renown, as it is today, we have sinned. We have done wickedly. Lord, according to all your righteousness, please let your anger and your wrath be turned away from your city Jerusalem, your holy mountain; because for our sins and for the iniquities of our fathers, Jerusalem and your people have become a reproach to all who are around us. Now therefore, our God, listen to the prayer of your servant and to his petitions, and cause your face to shine on your sanctuary that is desolate, for the Lord’s sake. My God, turn your ear and hear. Open your eyes and see our desolations, and the city which is called by your name; for we do not present our petitions before you for our righteousness, but for your great mercies’ sake. Lord, hear. Lord, forgive. Lord, listen and do. Don’t defer, for your own sake, my God, because your city and your people are called by your name.” Both editions end here the prayer that began at 9:4. At 9:17 the Korean Revised Version reads 주를 위하여 (for your sake), where WEB reads “for the Lord’s sake”.
- The man Gabriel instructs Daniel and talks with him while he prays
while Daniel prays, the man Gabriel touches him, and instructs him and talks with him. The text says, “While I was speaking, praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God— yes, while I was speaking in prayer—the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening offering. He instructed me and talked with me, and said,” and the man Gabriel says, “Daniel, I have now come to give you wisdom and understanding. At the beginning of your petitions the commandment went out, and I have come to tell you, for you are greatly beloved. Therefore consider the matter and understand the vision.” His words run on to the end of 9:27. Neither edition says who gave the commandment. At 9:21 the Korean Revised Version reads 빨리 날아서 저녁 제사를 드릴 때 즈음에 내게 이르더니 (flew swiftly and came to me about the time of the evening offering), where WEB reads “being caused to fly swiftly, touched me about the time of the evening offering”; at 9:23 it reads 크게 은총을 입은 자 (one who has received great favor), where WEB reads “greatly beloved”.
- The words go on: seventy weeks are decreed
the words go on, “Seventy weeks are decreed on your people and on your holy city, to finish disobedience, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy. Know therefore and discern that from the going out of the commandment to restore and build Jerusalem to the Anointed One, the prince, will be seven weeks and sixty-two weeks. It will be built again, with street and moat, even in troubled times. After the sixty-two weeks the Anointed One will be cut off, and will have nothing. The people of the prince who come will destroy the city and the sanctuary. Its end will be with a flood, and war will be even to the end. Desolations are determined. He will make a firm covenant with many for one week. In the middle of the week he will cause the sacrifice and the offering to cease. On the wing of abominations will come one who makes desolate; and even to the decreed full end, wrath will be poured out on the desolate.” These verses do not name the one who speaks; the words go on from 9:22, and WEB closes them here. Neither edition says who or what the most holy is, or who the Anointed One, the prince (the Korean 왕, king) or the “He” of 9:27 is. Where the two editions read these verses differently, the open question on them quotes each.
- In the third year of Cyrus king of Persia a message is revealed to Daniel, whose name was called Belteshazzar, and Daniel mourns three whole weeks
the text says, “In the third year of Cyrus king of Persia a message was revealed to Daniel, whose name was called Belteshazzar; and the message was true, even a great warfare. He understood the message, and had understanding of the vision.” From 10:2 the text speaks in Daniel’s first person: “In those days I, Daniel, was mourning three whole weeks. I ate no pleasant food. No meat or wine came into my mouth. I didn’t anoint myself at all, until three whole weeks were fulfilled.” Where WEB reads “He understood the message”, the Korean Revised Version names Daniel again (다니엘이 그 일을 분명히 알았고, Daniel understood the matter clearly), and it reads 큰 전쟁에 관한 것이라 (it concerned a great war) where WEB reads “even a great warfare”.
- Daniel sees a man clothed in linen by the river Hiddekel
in Daniel’s first person, the text says, “In the twenty-fourth day of the first month, as I was by the side of the great river, which is Hiddekel, I lifted up my eyes and looked, and behold, there was a man clothed in linen, whose waist was adorned with pure gold of Uphaz. His body also was like beryl, and his face as the appearance of lightning, and his eyes as flaming torches. His arms and his feet were like burnished bronze. The voice of his words was like the voice of a multitude. I, Daniel, alone saw the vision, for the men who were with me didn’t see the vision, but a great quaking fell on them, and they fled to hide themselves. So I was left alone and saw this great vision. No strength remained in me; for my face grew deathly pale, and I retained no strength. Yet I heard the voice of his words. When I heard the voice of his words, then I fell into a deep sleep on my face, with my face toward the ground.” The text does not name the man clothed in linen. The Korean Revised Version reads 허리에는 우바스 정금 띠를 띠었고 (his waist was girded with a belt of pure gold of Uphaz) at 10:5, and 나의 아름다운 빛이 변하여 썩은듯하였고 (my comeliness was changed, as if it were rotten) where WEB reads “for my face grew deathly pale” (10:8).
- A hand touches Daniel, and the one who speaks to him says that he has been sent to him
the text says, “Behold, a hand touched me, which set me on my knees and on the palms of my hands.” He says, “Daniel, you greatly beloved man, understand the words that I speak to you, and stand upright, for I have been sent to you, now.” The text says, “When he had spoken this word to me, I stood trembling.” Then he says, “Don’t be afraid, Daniel; for from the first day that you set your heart to understand, and to humble yourself before your God, your words were heard. I have come for your words’ sake. But the prince of the kingdom of Persia withstood me twenty-one days; but, behold, Michael, one of the chief princes, came to help me because I remained there with the kings of Persia. Now I have come to make you understand what will happen to your people in the latter days, for the vision is yet for many days.” The text does not name him, and does not say who sent him or who heard Daniel’s words. The Korean Revised Version says that Daniel trembled and that 그가 (he) raised him (내가 떨더니 그가 내 무릎과 손바닥이 땅에 닿게 일으키고), where WEB says that the hand set him on his knees; and at 10:13 it gives the clauses in another order, with another reason: because the prince of the kingdom of Persia withstood the one who speaks to Daniel, that one remained there with the kings of Persia, and Michael came and helped him (바사 국군이 이십 일일 동안 나를 막았으므로 내가 거기 바사국 왕들과 함께 머물러 있더니 군장 중 하나 미가엘이 와서 나를 도와주므로).
- One in the likeness of the sons of men touches the lips of the speaker (“I”), and one like the appearance of a man strengthens him
the text says, “When he had spoken these words to me, I set my face toward the ground and was mute. Behold, one in the likeness of the sons of men touched my lips.” The speaker (“I”) opens his mouth and says to “him who stood before me”, “My lord, by reason of the vision my sorrows have overtaken me, and I retain no strength. For how can the servant of this my lord talk with this my lord? For as for me, immediately there remained no strength in me. There was no breath left in me.” The text says, “Then one like the appearance of a man touched me again, and he strengthened me. He said, ‘Greatly beloved man, don’t be afraid. Peace be to you. Be strong. Yes, be strong.’ When he spoke to me, I was strengthened”, and the speaker says, “Let my lord speak, for you have strengthened me.” These verses do not name the speaker, and do not say who stood before him, or who one in the likeness of the sons of men and one like the appearance of a man are. The Korean Revised Version reads 인자와 같은 이 (one like a son of man, in the singular) at 10:16, and at 10:17 tells first that no strength and no breath remained, and then asks how the servant of this lord can talk with this lord.
- He tells of the prince of Persia, the prince of Greece, and Michael
then he says, “Do you know why I have come to you? Now I will return to fight with the prince of Persia. When I go out, behold, the prince of Greece will come. But I will tell you that which is inscribed in the writing of truth. There is no one who holds with me against these but Michael your prince.” The text does not name him. The Korean Revised Version writes 바사군 and 헬라군 (the prince of Persia, the prince of Greece) and 너희 군 미가엘 (Michael your prince, with the plural 너희 for “your”), and at 10:21 reads 먼저 (first) before what is written in the writing of truth. WEB leaves the quotation open at the end of 10:21.
- He tells of three more kings in Persia, the fourth, and a mighty king
the words go on, “As for me, in the first year of Darius the Mede, I stood up to confirm and strengthen him. Now I will show you the truth. Behold, three more kings will stand up in Persia. The fourth will be far richer than all of them. When he has grown strong through his riches, he will stir up all against the realm of Greece. A mighty king will stand up, who will rule with great dominion, and do according to his will. When he stands up, his kingdom will be broken and will be divided toward the four winds of the sky, but not to his posterity, nor according to his dominion with which he ruled; for his kingdom will be plucked up, even for others besides these.” 11:1 speaks of what was, and 11:2–4 of what will be; neither edition says whom “him” of 11:1 means, and the text does not say who the three kings, the fourth and the mighty king are. Where WEB reads “he will stir up all against the realm of Greece”, the Korean Revised Version reads 모든 사람을 격동시켜 헬라국을 칠 것이며 (he will stir up everyone and strike the realm of Greece).
- He tells of the daughter of the king of the south and the king of the north
the words go on, “The king of the south will be strong. One of his princes will become stronger than him, and have dominion. His dominion will be a great dominion. At the end of years they will join themselves together; and the daughter of the king of the south will come to the king of the north to make an agreement, but she will not retain the strength of her arm. He will also not stand, nor will his arm; but she will be given up, with those who brought her, and he who became the father of her, and he who strengthened her in those times. But out of a shoot from her roots one will stand up in his place, who will come to the army and will enter into the fortress of the king of the north, and will deal against them and will prevail. He will also carry their gods with their molten images, and with their goodly vessels of silver and of gold, captive into Egypt. He will refrain some years from the king of the north. He will come into the realm of the king of the south, but he will return into his own land.” The text does not say who the king of the south, the king of the north, the daughter or the one out of a shoot from her roots are. At 11:6 the Korean Revised Version reads 그 왕은 서지도 못하며 (that king will not stand) where WEB reads “He will also not stand, nor will his arm”, 그를 데리고 온 자 (the one who brought her) where WEB reads “those who brought her”, and 그를 낳은 자 (the one who begot her) where WEB reads “he who became the father of her”; at 11:9 it reads 북방 왕이 (the king of the north) where WEB reads “He will come”.
- He tells of sons who will wage war, the king of the south who will be moved with anger, and the king of the north who will return with a great army
the words go on, “His sons will wage war, and will assemble a multitude of great forces which will come on, and overflow, and pass through. They will return and wage war, even to his fortress. The king of the south will be moved with anger and will come out and fight with him, even with the king of the north. He will send out a great multitude, and the multitude will be given into his hand. The multitude will be carried off, and his heart will be exalted. He will cast down tens of thousands, but he won’t prevail. The king of the north will return, and will send out a multitude greater than the former. He will come on at the end of the times, even of years, with a great army and with abundant supplies.” The text does not say whose sons they are, or who the king of the south and the king of the north are. At 11:10 the Korean Revised Version reads 그가 또 와서 남방 왕의 견고한 성까지 칠 것이요 (he will come again and strike even to the fortress of the king of the south) where WEB reads “They will return and wage war, even to his fortress”; at 11:11 it reads 북방 왕이 (the king of the north) where WEB reads “He will send out a great multitude”; and at 11:12 it reads 그가 큰 무리를 사로잡은 후에 (after he has taken the great multitude captive) where WEB reads “The multitude will be carried off”.
- He tells of the king of the north who will cast up a mound, of the glorious land, and of the islands
the words go on, “In those times many will stand up against the king of the south. Also the children of the violent among your people will lift themselves up to establish the vision, but they will fall. So the king of the north will come and cast up a mound, and take a well-fortified city. The forces of the south won’t stand, neither will his select troops, neither will there be any strength to stand. But he who comes against him will do according to his own will, and no one will stand before him. He will stand in the glorious land, and destruction will be in his hand. He will set his face to come with the strength of his whole kingdom, and with him equitable conditions. He will perform them. He will give him the daughter of women, to destroy the kingdom, but she will not stand, and won’t be for him. After this he will turn his face to the islands, and will take many, but a prince will cause the reproach offered by him to cease. Yes, moreover, he will cause his reproach to turn on him. Then he will turn his face toward the fortresses of his own land; but he will stumble and fall, and won’t be found.” The text does not say where the glorious land and the islands are, or who the daughter of women and the prince are. At 11:17 the Korean Revised Version reads 그와 화친할 것이요 (he will make peace with him) where WEB reads “and with him equitable conditions. He will perform them”, and 이루지 못하리니 그에게 무익하리라 (it will not be accomplished, and will be of no profit to him) where WEB reads “but she will not stand, and won’t be for him”; at 11:18 it reads 한 대장 (a captain) where WEB reads “a prince”.
- He tells of one who will cause a tax collector to pass through the kingdom, of a contemptible person, and of the prince of the covenant
the words go on, “Then one who will cause a tax collector to pass through the kingdom to maintain its glory will stand up in his place; but within few days he shall be destroyed, not in anger, and not in battle. In his place a contemptible person will stand up, to whom they had not given the honor of the kingdom; but he will come in time of security, and will obtain the kingdom by flatteries. The overwhelming forces will be overwhelmed from before him, and will be broken. Yes, also the prince of the covenant. After the treaty made with him he will work deceitfully; for he will come up and will become strong with few people. In time of security he will come even on the fattest places of the province. He will do that which his fathers have not done, nor his fathers’ fathers. He will scatter among them prey, plunder, and wealth. Yes, he will devise his plans against the strongholds, but only for a time.” The text does not say who the one who will cause a tax collector to pass through, the contemptible person and the prince of the covenant are. The Korean Revised Version reads 그 나라의 아름다운 곳으로 두루 다니게 할 것이나 (will cause an exactor to go about through the beautiful place of the kingdom) where WEB reads “to pass through the kingdom to maintain its glory” (11:20), and 동맹한 왕도 그렇게 될 것이며 (so will the allied king also be) where WEB reads “Yes, also the prince of the covenant” (11:22).
- He tells of one who will stir up his power against the king of the south, and of both kings speaking lies at one table
the words go on, “He will stir up his power and his courage against the king of the south with a great army; and the king of the south will wage war in battle with an exceedingly great and mighty army, but he won’t stand; for they will devise plans against him. Yes, those who eat of his delicacies will destroy him, and his army will be swept away. Many will fall down slain. As for both these kings, their hearts will be to do evil, and they will speak lies at one table; but it won’t prosper, for the end will still be at the appointed time. Then he will return into his land with great wealth. His heart will be against the holy covenant. He will take action, and return to his own land.” The text does not say who these two kings are. At 11:28 the Korean Revised Version reads 북방 왕은 (the king of the north) where WEB reads “Then he will return”.
- He tells of ships of Kittim, the abomination that makes desolate, and those who are wise
the words go on, “He will return at the appointed time and come into the south; but it won’t be in the latter time as it was in the former. For ships of Kittim will come against him. Therefore he will be grieved, and will return, and have indignation against the holy covenant, and will take action. He will even return, and have regard to those who forsake the holy covenant. Forces from him will profane the sanctuary, even the fortress, and will take away the continual burnt offering. Then they will set up the abomination that makes desolate. He will corrupt those who do wickedly against the covenant by flatteries; but the people who know their God will be strong and take action. Those who are wise among the people will instruct many; yet they will fall by the sword and by flame, by captivity and by plunder, many days. Now when they fall, they will be helped with a little help; but many will join themselves to them with flatteries. Some of those who are wise will fall—to refine them, and to purify, and to make them white, even to the time of the end, because it is yet for the time appointed.” The text does not say who “he” and those who are wise are, or what the abomination that makes desolate is. At 11:31 the Korean Revised Version reads 군대는 그의 편에 서서 (forces will stand on his side) where WEB reads “Forces from him”, and 멸망케 하는 미운 물건 (the hateful thing that makes desolate) where WEB reads “the abomination that makes desolate”.
- He tells of the king who will magnify himself above every god
the words go on, “The king will do according to his will. He will exalt himself and magnify himself above every god, and will speak marvelous things against the God of gods. He will prosper until the indignation is accomplished, for that which is determined will be done. He won’t regard the gods of his fathers, or the desire of women, or regard any god; for he will magnify himself above all. But in their place, he will honor the god of fortresses. He will honor a god whom his fathers didn’t know with gold, silver, and with precious stones and pleasant things. He will deal with the strongest fortresses by the help of a foreign god. He will increase with glory whoever acknowledges him. He will cause them to rule over many, and will divide the land for a price.” The text does not say who the king is. The Korean Revised Version reads 이 왕이 (this king) where WEB reads “The king” (11:36), and 세력의 신 (the god of might) where WEB reads “the god of fortresses” (11:38).
- He tells of the king of the south and the king of the north at the time of the end
the words go on, “At the time of the end the king of the south will contend with him; and the king of the north will come against him like a whirlwind, with chariots, with horsemen, and with many ships. He will enter into the countries, and will overflow and pass through. He will enter also into the glorious land, and many countries will be overthrown; but these will be delivered out of his hand: Edom, Moab, and the chief of the children of Ammon. He will also stretch out his hand on the countries. The land of Egypt won’t escape. But he will have power over the treasures of gold and of silver, and over all the precious things of Egypt. The Libyans and the Ethiopians will follow his steps. But news out of the east and out of the north will trouble him; and he will go out with great fury to destroy and utterly to sweep away many. He will plant the tents of his palace between the sea and the glorious holy mountain; yet he will come to his end, and no one will help him.” The text does not say who the king of the south, the king of the north and “he” are, or where the glorious land and the glorious holy mountain are. The Korean Revised Version reads 찌르리니 (will thrust at him) where WEB reads “will contend with him” (11:40); at 11:41 it reads 많은 나라를 패망케 할 것이나 (he will overthrow many countries) where WEB reads “many countries will be overthrown”, and names those who escape first (에돔과 모압과 암몬 자손의 존귀한 자들은 그 손에서 벗어나리라, Edom and Moab and the nobles of the children of Ammon will escape out of his hand); at 11:43 it reads 리비아 사람과 구스 사람이 그의 시종이 되리라 (the Libyans and the Ethiopians will be his attendants) where WEB reads “will follow his steps”.
- He tells of Michael the great prince, a time of trouble, and those who sleep in the dust, and tells Daniel to shut up the words and seal the book
the words go on, “At that time Michael will stand up, the great prince who stands for the children of your people; and there will be a time of trouble, such as never was since there was a nation even to that same time. At that time your people will be delivered, everyone who is found written in the book. Many of those who sleep in the dust of the earth will awake, some to everlasting life, and some to shame and everlasting contempt. Those who are wise will shine as the brightness of the expanse. Those who turn many to righteousness will shine as the stars forever and ever. But you, Daniel, shut up the words and seal the book, even to the time of the end. Many will run back and forth, and knowledge will be increased.” WEB closes the quotation at the end of 12:4. The text does not say what the book is, or who those who sleep in the dust and those who are wise are. The Korean Revised Version reads 네 민족을 호위하는 대군 미가엘 (Michael the great prince who guards your people, with the singular 네 for “your”), and at 12:4 calls Daniel by name first (다니엘아 마지막 때까지 이 말을 간수하고 이 글을 봉함하라, Daniel, keep these words and seal this writing until the time of the end).
- Daniel sees two others, and the man clothed in linen swears by him who lives forever
in Daniel’s first person, the text says, “Then I, Daniel, looked, and behold, two others stood, one on the river bank on this side, and the other on the river bank on that side.” One of them says to the man clothed in linen, who was above the waters of the river, “How long will it be to the end of these wonders?” The text goes on, “I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand to heaven, and swore by him who lives forever that it will be for a time, times, and a half; and when they have finished breaking in pieces the power of the holy people, all these things will be finished.” The text does not name the two others or the man clothed in linen, and does not name this river. The Korean Revised Version reads 다른 두 사람 (two other men) where WEB reads “two others” (12:5); at 12:7 it quotes the oath (맹세하여 가로되 반드시 한때 두때 반때를 지나서 성도의 권세가 다 깨어지기까지니 그렇게 되면 이 모든 일이 다 끝나리라 하더라) where WEB reports it, and reads 성도의 권세 (the power of the saints) where WEB reads “the power of the holy people”.
- Daniel asks what will be the outcome of these things, and is told to go his way
the text says, “I heard, but I didn’t understand. Then I said, ‘My lord, what will be the outcome of these things?’” He says, “Go your way, Daniel; for the words are shut up and sealed until the time of the end. Many will purify themselves, and make themselves white, and be refined, but the wicked will do wickedly; and none of the wicked will understand, but those who are wise will understand. From the time that the continual burnt offering is taken away and the abomination that makes desolate set up, there will be one thousand two hundred ninety days. Blessed is he who waits, and comes to the one thousand three hundred thirty-five days. But go your way until the end; for you will rest, and will stand in your inheritance at the end of the days.” The text does not name him. The Korean Revised Version reads 멸망케 할 미운 물건 (the hateful thing that will make desolate) where WEB reads “the abomination that makes desolate” (12:11), and at 12:13 reads 너는 가서 마지막을 기다리라 (go, and wait for the end) and 끝날에는 네 업을 누릴 것임이니라 (at the last day you will enjoy your lot) where WEB reads “But go your way until the end” and “will stand in your inheritance at the end of the days”.
Hosea
- The heading of the LORD’s word to Hosea, and the command to take a wife of prostitution
the heading reads, “The LORD’s word that came to Hosea the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.” The text goes on, “When the LORD spoke at first by Hosea, the LORD said to Hosea, ‘Go, take for yourself a wife of prostitution and children of unfaithfulness; for the land commits great adultery, forsaking the LORD.’” The Korean Revised Version reads at 1:2 음란한 아내를 취하여 음란한 자식들을 낳으라, take a wife of prostitution and bear children of prostitution, where WEB has no word for bearing, and 이 나라가 where WEB reads “the land”.
- Gomer taken and a son born, and the LORD’s word to call his name Jezreel
the text says, “So he went and took Gomer the daughter of Diblaim; and she conceived, and bore him a son. The LORD said to him, ‘Call his name Jezreel, for yet a little while, and I will avenge the blood of Jezreel on the house of Jehu, and will cause the kingdom of the house of Israel to cease. It will happen in that day that I will break the bow of Israel in the valley of Jezreel.’” Neither edition names at 1:3 the one who went and took Gomer. The text does not say that the name was given. The Korean Revised Version has no “him” at 1:3 (저가 잉태하여 아들을 낳으매, she conceived and bore a son), and names Hosea at 1:4 (여호와께서 호세아에게 이르시되), where WEB reads “The LORD said to him”.
- A daughter born, and the word to call her name Lo-Ruhamah
the text says, “She conceived again, and bore a daughter. Then he said to him, ‘Call her name Lo-Ruhamah, for I will no longer have mercy on the house of Israel, that I should in any way pardon them. But I will have mercy on the house of Judah, and will save them by the LORD their God, and will not save them by bow, sword, battle, horses, or horsemen.’” The text does not say that the name was given. The Korean Revised Version names Gomer, the LORD and Hosea at 1:6 (고멜이 또 잉태하여 딸을 낳으매 여호와께서 호세아에게 이르시되), where WEB reads “She” and “he said to him”.
- A son born after Lo-Ruhamah was weaned, and the word to call his name Lo-Ammi
the text says, “Now when she had weaned Lo-Ruhamah, she conceived, and bore a son. He said, ‘Call his name Lo-Ammi, for you are not my people, and I will not be yours.’” WEB does not close at 1:9 the quotation it opens there. The text does not say that the name was given. The Korean Revised Version names Gomer at 1:8 (고멜이 로루하마를 젖뗀 후에) and the LORD at 1:9 (여호와께서 이르시되), where WEB reads “she” and “He”, and reads 나는 너희 하나님이 되지 아니할 것임이니라, I will not be your God, where WEB reads “I will not be yours”.
- The word that the number of the children of Israel will be as the sand of the sea
the text says, “Yet the number of the children of Israel will be as the sand of the sea, which can’t be measured or counted; and it will come to pass that, in the place where it was said to them, ‘You are not my people,’ they will be called ‘sons of the living God.’ The children of Judah and the children of Israel will be gathered together, and they will appoint themselves one head, and will go up from the land; for great will be the day of Jezreel.” These two verses carry no words naming who speaks, and WEB opens and closes no double quotation mark in them. The Korean Revised Version reads at 1:10 너희는 사신 하나님의 자녀라, you are children of the living God, where WEB reads “sons of the living God”.
- The word: “Contend with your mother!”
the text says, “Say to your brothers, ‘My people!’ and to your sisters, ‘My loved one!’ Contend with your mother! Contend, for she is not my wife, neither am I her husband; and let her put away her prostitution from her face, and her adulteries from between her breasts; lest I strip her naked, and make her bare as in the day that she was born, and make her like a wilderness, and set her like a dry land, and kill her with thirst. Indeed, on her children I will have no mercy, for they are children of unfaithfulness. For their mother has played the prostitute. She who conceived them has done shamefully; for she said, ‘I will go after my lovers, who give me my bread and my water, my wool and my flax, my oil and my drink.’” These verses carry no words naming who speaks, and the text does not say who the mother is. WEB does not close at 2:5 the quotation it opens at 2:1. The Korean Revised Version reads at 2:1 the words 암미 and 루하마, where WEB reads “My people!” and “My loved one!”.
- The LORD’s word: “I will hedge up your way with thorns” and “I will visit on her the days of the Baals”
“Therefore behold, I will hedge up your way with thorns, and I will build a wall against her, that she can’t find her way. She will follow after her lovers, but she won’t overtake them; and she will seek them, but won’t find them. Then she will say, ‘I will go and return to my first husband, for then it was better with me than now.’ For she didn’t know that I gave her the grain, the new wine, and the oil, and multiplied to her silver and gold, which they used for Baal. Therefore I will take back my grain in its time, and my new wine in its season, and will pluck away my wool and my flax which should have covered her nakedness. Now I will uncover her lewdness in the sight of her lovers, and no one will deliver her out of my hand. I will also cause all her celebrations to cease: her feasts, her new moons, her Sabbaths, and all her solemn assemblies. I will lay waste her vines and her fig trees, about which she has said, ‘These are my wages that my lovers have given me,’ and I will make them a forest, and the animals of the field shall eat them. I will visit on her the days of the Baals, to which she burned incense when she decked herself with her earrings and her jewels, and went after her lovers and forgot me,” says the LORD. The Korean Revised Version reads at 2:6 그 길을 막으며, hedge up the way, where WEB reads “hedge up your way”, and at 2:8 gives the grain, the new wine and the oil first and closes with 저가 알지 못하도다, she did not know.
- The LORD’s word: “I will allure her” and “I will betroth you to me forever”
“Therefore behold, I will allure her, and bring her into the wilderness, and speak tenderly to her. I will give her vineyards from there, and the valley of Achor for a door of hope; and she will respond there as in the days of her youth, and as in the day when she came up out of the land of Egypt. It will be in that day,” says the LORD, “that you will call me ‘my husband,’ and no longer call me ‘my master.’ For I will take away the names of the Baals out of her mouth, and they will no longer be mentioned by name. In that day I will make a covenant for them with the animals of the field, and with the birds of the sky, and with the creeping things of the ground. I will break the bow, the sword, and the battle out of the land, and will make them lie down safely. I will betroth you to me forever. Yes, I will betroth you to me in righteousness, in justice, in loving kindness, and in compassion. I will even betroth you to me in faithfulness; and you shall know the LORD. It will happen in that day, that I will respond,” says the LORD. “I will respond to the heavens, and they will respond to the earth; and the earth will respond to the grain, and the new wine, and the oil; and they will respond to Jezreel. I will sow her to me in the earth; and I will have mercy on her who had not obtained mercy; and I will tell those who were not my people, ‘You are my people;’ and they will say, ‘You are My God!’” The Korean Revised Version gives 2:14–15 no words naming who speaks and opens 2:16 and 2:21 with the formula (여호와께서 이르시되; 여호와께서 가라사대); at 2:16 it reads 내 바알 where WEB reads “my master”, and at 2:23 이 땅에, in this land, where WEB reads “in the earth”.
- The LORD’s word to the speaker (“I”) to go again and love a woman, and the speaker buys her
the LORD says to the speaker (“I”), “Go again, love a woman loved by another, and an adulteress, even as the LORD loves the children of Israel, though they turn to other gods, and love cakes of raisins.” The speaker says, “So I bought her for myself for fifteen pieces of silver and a homer and a half of barley. I said to her, ‘You shall stay with me many days. You shall not play the prostitute, and you shall not be with any other man. I will also be so toward you.’” The text goes on, “For the children of Israel shall live many days without king, without prince, without sacrifice, without sacred stone, and without ephod or idols. Afterward the children of Israel shall return and seek the LORD their God, and David their king, and shall come with trembling to the LORD and to his blessings in the last days.” No verse of 3:1–5 names the speaker or the woman. The Korean Revised Version gives at 3:1 the children of Israel first and the command after them, and reads 그 여인, that woman, where WEB reads “a woman”; at 3:4 it reads 드라빔 where WEB reads “idols”; and at 3:5 it reads 저희가, they, where WEB reads “the children of Israel”.
- The word that the LORD has a charge against the inhabitants of the land
the text says, “Hear the LORD’s word, you children of Israel, for the LORD has a charge against the inhabitants of the land: ‘Indeed there is no truth, nor goodness, nor knowledge of God in the land. There is cursing, lying, murder, stealing, and committing adultery; they break boundaries, and bloodshed causes bloodshed. Therefore the land will mourn, and everyone who dwells in it will waste away, with all living things in her, even the animals of the field and the birds of the sky; yes, the fish of the sea also die. Yet let no man bring a charge, neither let any man accuse; for your people are like those who bring charges against a priest. You will stumble in the day, and the prophet will also stumble with you in the night; and I will destroy your mother. My people are destroyed for lack of knowledge. Because you have rejected knowledge, I will also reject you, that you may be no priest to me. Because you have forgotten your God’s law, I will also forget your children. As they were multiplied, so they sinned against me. I will change their glory into shame. They feed on the sin of my people, and set their heart on their iniquity. It will be like people, like priest; and I will punish them for their ways, and will repay them for their deeds. They will eat, and not have enough. They will play the prostitute, and will not increase; because they have abandoned listening to the LORD.’” These verses carry no words naming who speaks. WEB opens a quotation after “the inhabitants of the land:” at 4:1 and another at 4:4, and closes neither by the end of 4:10. The Korean Revised Version reads at 4:8 저희가 내 백성의 속죄 제물을 먹고, they eat the sin offering of my people, where WEB reads “They feed on the sin of my people”.
- The word about the spirit of prostitution, Gilgal and Beth Aven
the text says, “Prostitution, wine, and new wine take away understanding. My people consult with their wooden idol, and answer to a stick of wood. Indeed the spirit of prostitution has led them astray, and they have been unfaithful to their God. They sacrifice on the tops of the mountains, and burn incense on the hills, under oaks, poplars, and terebinths, because its shade is good. Therefore your daughters play the prostitute, and your brides commit adultery. I will not punish your daughters when they play the prostitute, nor your brides when they commit adultery; because the men consort with prostitutes, and they sacrifice with the shrine prostitutes; so the people without understanding will come to ruin. Though you, Israel, play the prostitute, yet don’t let Judah offend; and don’t come to Gilgal, neither go up to Beth Aven, nor swear, ‘As the LORD lives.’ For Israel has behaved extremely stubbornly, like a stubborn heifer. Then how will the LORD feed them like a lamb in a meadow? Ephraim is joined to idols. Leave him alone! Their drink has become sour. They play the prostitute continually. Her rulers dearly love their shameful way. The wind has wrapped her up in its wings; and they shall be disappointed because of their sacrifices.” These verses carry no words naming who speaks; WEB sets a new opening quotation mark at 4:15. The Korean Revised Version reads at 4:12 나무를 향하여 묻고 그 막대기는 저희에게 고하나니, they ask of wood and the stick tells them, where WEB reads “consult with their wooden idol, and answer to a stick of wood”; at 4:15 길갈로 가지 말며, do not go to Gilgal, where WEB reads “don’t come to Gilgal”; and at 4:18 저희가 마시기를 다 하고는, when they have done drinking, where WEB reads “Their drink has become sour”.
- The word that calls the priests, the house of Israel and the house of the king to listen
the text says, “Listen to this, you priests! Listen, house of Israel, and give ear, house of the king! For the judgment is against you; for you have been a snare at Mizpah, and a net spread on Tabor. The rebels are deep in slaughter, but I discipline all of them. I know Ephraim, and Israel is not hidden from me; for now, Ephraim, you have played the prostitute. Israel is defiled. Their deeds won’t allow them to turn to their God, for the spirit of prostitution is within them, and they don’t know the LORD. The pride of Israel testifies to his face. Therefore Israel and Ephraim will stumble in their iniquity. Judah also will stumble with them. They will go with their flocks and with their herds to seek the LORD, but they won’t find him. He has withdrawn himself from them. They are unfaithful to the LORD; for they have borne illegitimate children. Now the new moon will devour them with their fields.” These verses carry no words naming who speaks. The Korean Revised Version reads at 5:7 그 기업을, their inheritance, where WEB reads “their fields”.
- The word to blow the cornet in Gibeah and the trumpet in Ramah
the text says, “Blow the cornet in Gibeah, and the trumpet in Ramah! Sound a battle cry at Beth Aven, behind you, Benjamin! Ephraim will become a desolation in the day of rebuke. Among the tribes of Israel, I have made known that which will surely be. The princes of Judah are like those who remove a landmark. I will pour out my wrath on them like water. Ephraim is oppressed, he is crushed in judgment, because he is intent in his pursuit of idols. Therefore I am to Ephraim like a moth, and to the house of Judah like rottenness. When Ephraim saw his sickness, and Judah his wound, then Ephraim went to Assyria, and sent to King Jareb: but he is not able to heal you, neither will he cure you of your wound. For I will be to Ephraim like a lion, and like a young lion to the house of Judah. I myself will tear in pieces and go away. I will carry off, and there will be no one to deliver. I will go and return to my place, until they acknowledge their offense, and seek my face. In their affliction they will seek me earnestly.” These verses carry no words naming who speaks. The Korean Revised Version reads at 5:8 베냐민아 네 뒤를 쫓는다 할찌어다 where WEB reads “behind you, Benjamin!”; at 5:11 사람의 명령 좇기를 좋아하므로, being pleased to follow the command of man, where WEB reads “because he is intent in his pursuit of idols”; and it ends 5:15 with 나를 간절히 구하여 이르기를, they will seek me earnestly, saying, and this passage does not give the words said.
- The words “Come! Let’s return to the LORD”
the text says, “Come! Let’s return to the LORD; for he has torn us to pieces, and he will heal us; he has injured us, and he will bind up our wounds. After two days he will revive us. On the third day he will raise us up, and we will live before him. Let’s acknowledge the LORD. Let’s press on to know the LORD. As surely as the sun rises, the LORD will appear. He will come to us like the rain, like the spring rain that waters the earth.” These verses do not name who says these words. The Korean Revised Version closes them with 하리라 (임하시리라 하리라); it names the LORD at 6:1 and 6:2 (여호와께서 우리를 찢으셨으나; 여호와께서 이틀 후에), where WEB reads “he”; and at 6:3 it reads 그의 나오심은 새벽 빛 같이 일정하니, his going forth is as sure as the light of dawn, where WEB reads “As surely as the sun rises, the LORD will appear”.
- The word that the love of Ephraim and Judah is like a morning cloud
the text says, “Ephraim, what shall I do to you? Judah, what shall I do to you? For your love is like a morning cloud, and like the dew that disappears early. Therefore I have cut them to pieces with the prophets; I killed them with the words of my mouth. Your judgments are like a flash of lightning. For I desire mercy, and not sacrifice; and the knowledge of God more than burnt offerings. But they, like Adam, have broken the covenant. They were unfaithful to me there. Gilead is a city of those who work iniquity; it is stained with blood. As gangs of robbers wait to ambush a man, so the company of priests murder on the path toward Shechem, committing shameful crimes. In the house of Israel I have seen a horrible thing. There is prostitution in Ephraim. Israel is defiled. Also, Judah, there is a harvest appointed for you, when I restore the fortunes of my people.” These verses carry no words naming who speaks, and the text does not say where “there” is at 6:7. WEB sets a new opening quotation mark at 6:11. The Korean Revised Version reads at 6:5 내 심판은, my judgment, where WEB reads “Your judgments”, and at 6:11 내 백성의 사로잡힘을 돌이킬 때에, when I turn back the captivity of my people, where WEB reads “when I restore the fortunes of my people”.
- The word about the iniquity of Ephraim, the wickedness of Samaria, and those hot as an oven
the text says, “When I would heal Israel, then the iniquity of Ephraim is uncovered, also the wickedness of Samaria; for they commit falsehood, and the thief enters in, and the gang of robbers ravages outside. They don’t consider in their hearts that I remember all their wickedness. Now their own deeds have engulfed them. They are before my face. They make the king glad with their wickedness, and the princes with their lies. They are all adulterers. They are burning like an oven that the baker stops stirring, from the kneading of the dough, until it is leavened. On the day of our king, the princes made themselves sick with the heat of wine. He joined his hand with mockers. For they have prepared their heart like an oven, while they lie in wait. Their anger smolders all night. In the morning it burns as a flaming fire. They are all hot as an oven, and devour their judges. All their kings have fallen. There is no one among them who calls to me.” These verses carry no words naming who speaks. The Korean Revised Version reads at 7:4 빵 만드는 자에게 달궈진 화덕과 같도다, like an oven heated by the baker, and goes on 저가 반죽을 뭉침으로 발교되기까지만 불 일으키기를 그칠뿐이니라; at 7:5 it names the king (왕은 오만한 자들로 더불어 악수하는도다), where WEB reads “He joined his hand with mockers”; at 7:6 it reads 마치 빵 만드는 자가 밤새도록 자고, as the baker sleeps all night, where WEB reads “Their anger smolders all night”; and at 7:7 it reads 그 왕들을 다 엎드러지게 하며, they make all their kings fall, where WEB reads “All their kings have fallen”.
- The word that Ephraim mixes himself among the nations and is like an easily deceived dove
the text says, “Ephraim mixes himself among the nations. Ephraim is a pancake not turned over. Strangers have devoured his strength, and he doesn’t realize it. Indeed, gray hairs are here and there on him, and he doesn’t realize it. The pride of Israel testifies to his face; yet they haven’t returned to the LORD their God, nor sought him, for all this. Ephraim is like an easily deceived dove, without understanding. They call to Egypt. They go to Assyria. When they go, I will spread my net on them. I will bring them down like the birds of the sky. I will chastise them, as their congregation has heard. Woe to them! For they have wandered from me. Destruction to them! For they have trespassed against me. Though I would redeem them, yet they have spoken lies against me. They haven’t cried to me with their heart, but they howl on their beds. They assemble themselves for grain and new wine. They turn away from me. Though I have taught and strengthened their arms, yet they plot evil against me. They return, but not to the Most High. They are like a faulty bow. Their princes will fall by the sword for the rage of their tongue. This will be their derision in the land of Egypt.” These verses carry no words naming who speaks; WEB sets a new opening quotation mark at 7:11 and closes none at 7:16. The Korean Revised Version reads at 7:8 저는 곧 뒤집지 않은 전병이로다, he is a cake not turned over, where WEB names Ephraim again.
- The word: “Put the trumpet to your lips!” and “the calf of Samaria shall be broken in pieces”
the text says, “Put the trumpet to your lips! Something like an eagle is over the LORD’s house, because they have broken my covenant and rebelled against my law. They cry to me, ‘My God, we, Israel, acknowledge you!’ Israel has cast off that which is good. The enemy will pursue him. They have set up kings, but not by me. They have made princes, and I didn’t approve. Of their silver and their gold they have made themselves idols, that they may be cut off. Let Samaria throw out his calf idol! My anger burns against them! How long will it be until they are capable of purity? For this is even from Israel! The workman made it, and it is no God; indeed, the calf of Samaria shall be broken in pieces. For they sow the wind, and they will reap the whirlwind. He has no standing grain. The stalk will yield no head. If it does yield, strangers will swallow it up.” These verses carry no formula saying that the LORD speaks. WEB opens its quotation at 8:1 and does not close it by the end of 8:7. The Korean Revised Version reads at 8:1 대적이 독수리처럼 여호와의 집에 덮치리니, the enemy will swoop on the LORD’s house like an eagle; puts 8:2 in the future (저희가 장차 내게 부르짖기를 … 하리라); at 8:5 tells Samaria that its calf has been cast off (사마리아여 네 송아지는 버리웠느니라), where WEB reads “Let Samaria throw out his calf idol!”; and at 8:7 reads 심은 것이 줄기가 없으며 이삭은 열매를 맺히지 못할 것이요, what is sown has no stalk and the ear will yield no grain.
- The word that Israel is swallowed up, and “They will return to Egypt”
the text says, “Israel is swallowed up. Now they are among the nations like a worthless thing. For they have gone up to Assyria, like a wild donkey wandering alone. Ephraim has hired lovers for himself. But although they sold themselves among the nations, I will now gather them; and they begin to waste away because of the oppression of the king of mighty ones. Because Ephraim has multiplied altars for sinning, they became for him altars for sinning. I wrote for him the many things of my law, but they were regarded as a strange thing. As for the sacrifices of my offerings, they sacrifice meat and eat it, but the LORD doesn’t accept them. Now he will remember their iniquity, and punish their sins. They will return to Egypt. For Israel has forgotten his Maker and built palaces; and Judah has multiplied fortified cities; but I will send a fire on his cities, and it will devour its fortresses.” These verses carry no formula saying that the LORD speaks, and both editions speak of the LORD in the third person at 8:13 (“the LORD doesn’t accept them”). WEB sets a closing quotation mark at the end of 8:14 and no opening mark in these verses. The Korean Revised Version reads at 8:10 저희가 열방 사람에게 값을 주었을찌라도, though they have given hire among the nations, where WEB reads “although they sold themselves among the nations”, and 모든 방백의 임금의 지워준 짐을 인하여, because of the burden laid on them by the king of all the princes, where WEB reads “because of the oppression of the king of mighty ones”.
- The word to Israel not to rejoice like the nations
the text says, “Don’t rejoice, Israel, to jubilation like the nations; for you were unfaithful to your God. You love the wages of a prostitute at every grain threshing floor. The threshing floor and the wine press won’t feed them, and the new wine will fail her. They won’t dwell in the LORD’s land; but Ephraim will return to Egypt, and they will eat unclean food in Assyria. They won’t pour out wine offerings to the LORD, neither will they be pleasing to him. Their sacrifices will be to them like the bread of mourners; all who eat of it will be polluted; for their bread will be for their appetite. It will not come into the LORD’s house. What will you do in the day of solemn assembly, and in the day of the feast of the LORD? For, behold, when they flee destruction, Egypt will gather them up. Memphis will bury them. Nettles will possess their pleasant things of silver. Thorns will be in their tents. The days of visitation have come. The days of reckoning have come. Israel will consider the prophet to be a fool, and the man who is inspired to be insane, because of the abundance of your sins, and because your hostility is great. A prophet watches over Ephraim with my God. A fowler’s snare is on all of his paths, and hostility in the house of his God. They have deeply corrupted themselves, as in the days of Gibeah. He will remember their iniquity. He will punish them for their sins.” These verses carry no formula saying that the LORD speaks, and neither edition names who says “my God” at 9:8. WEB reads “Memphis” at 9:6, where the Korean Revised Version reads 놉. At 9:7 the Korean Revised Version reads 형벌의 날이 이르렀고 보응의 날이 임한 것을 이스라엘이 알찌라 선지자가 어리석었고 신에 감동하는 자가 미쳤나니, Israel shall know that the day of punishment and the day of recompense have come, and the prophet was foolish and the one moved by the spirit was mad, where WEB has Israel “consider the prophet to be a fool”; at 9:8 it reads 에브라임은 내 하나님의 파숫군이어늘 선지자는 그 모든 행위에 새 잡는 자의 그물 같고, with Ephraim as the watchman and the prophet like a fowler’s snare in all his ways, where WEB reads “A prophet watches over Ephraim with my God. A fowler’s snare is on all of his paths”; and at 9:9 it names the LORD (여호와께서 그 악을 기억하시고), where WEB reads “He”.
- The word: “I found Israel like grapes in the wilderness”
the text says, “I found Israel like grapes in the wilderness. I saw your fathers as the first ripe in the fig tree at its first season; but they came to Baal Peor, and consecrated themselves to the shameful thing, and became abominable like that which they loved. As for Ephraim, their glory will fly away like a bird. There will be no birth, no one with child, and no conception. Though they bring up their children, yet I will bereave them, so that not a man shall be left. Indeed, woe also to them when I depart from them! I have seen Ephraim, like Tyre, planted in a pleasant place; but Ephraim will bring out his children to the murderer. Give them—LORD what will you give? Give them a miscarrying womb and dry breasts. ‘All their wickedness is in Gilgal; for there I hated them. Because of the wickedness of their deeds, I will drive them out of my house! I will love them no more. All their princes are rebels. Ephraim is struck. Their root has dried up. They will bear no fruit. Even though they give birth, yet I will kill the beloved ones of their womb.’ My God will cast them away, because they didn’t listen to him; and they will be wanderers among the nations.” These verses carry no formula saying that the LORD speaks; WEB sets 9:15–16 inside quotation marks of their own. Neither edition names the one who asks the LORD at 9:14 or the one who says “My God” at 9:17. The Korean Revised Version opens 9:10 with 옛적에, of old, and reads there 부끄러운 우상에게 몸을 드림으로 저희의 사랑하는 우상 같이 가증하여졌도다, naming an idol (우상) twice, where WEB reads “the shameful thing” and “that which they loved”; and at 9:13 it gives the second clause no subject (그 자식들을 살인하는 자에게로 끌어내리로다), where WEB names Ephraim again.
- The word about Israel, a luxuriant vine, and the calves of Beth Aven
the text says, “Israel is a luxuriant vine that produces his fruit. According to the abundance of his fruit he has multiplied his altars. As their land has prospered, they have adorned their sacred stones. Their heart is divided. Now they will be found guilty. He will demolish their altars. He will destroy their sacred stones. Surely now they will say, ‘We have no king; for we don’t fear the LORD; and the king, what can he do for us?’ They make promises, swearing falsely in making covenants. Therefore judgment springs up like poisonous weeds in the furrows of the field. The inhabitants of Samaria will be in terror for the calves of Beth Aven, for its people will mourn over it, along with its priests who rejoiced over it, for its glory, because it has departed from it. It also will be carried to Assyria for a present to a great king. Ephraim will receive shame, and Israel will be ashamed of his own counsel. Samaria and her king float away like a twig on the water. The high places also of Aven, the sin of Israel, will be destroyed. The thorn and the thistle will come up on their altars. They will tell the mountains, ‘Cover us!’ and the hills, ‘Fall on us!’” These verses carry no formula saying that the LORD speaks. The Korean Revised Version names God at 10:2 (하나님이 그 제단을 쳐서 깨치시며), where WEB reads “He”; reads at 10:5 벧아웬의 송아지, the calf of Beth Aven, where WEB reads “the calves of Beth Aven”; names the king at 10:6 (예물로 야렙 왕에게 드리리니, for a present to King Jareb), where WEB reads “for a present to a great king”; and reads at 10:7 사마리아 왕은 물 위에 거품 같이 멸망할 것이며, the king of Samaria will perish like foam on the water, where WEB reads “Samaria and her king float away like a twig on the water”.
- The word that Israel has sinned from the days of Gibeah, and to sow in righteousness
the text says, “Israel, you have sinned from the days of Gibeah. There they remained. The battle against the children of iniquity doesn’t overtake them in Gibeah. When it is my desire, I will chastise them; and the nations will be gathered against them when they are bound to their two transgressions. Ephraim is a trained heifer that loves to thresh, so I will put a yoke on her beautiful neck. I will set a rider on Ephraim. Judah will plow. Jacob will break his clods. Sow to yourselves in righteousness, reap according to kindness. Break up your fallow ground, for it is time to seek the LORD, until he comes and rains righteousness on you. You have plowed wickedness. You have reaped iniquity. You have eaten the fruit of lies, for you trusted in your way, in the multitude of your mighty men. Therefore a battle roar will arise among your people, and all your fortresses will be destroyed, as Shalman destroyed Beth Arbel in the day of battle. The mother was dashed in pieces with her children. So Bethel will do to you because of your great wickedness. At daybreak the king of Israel will be destroyed.” These verses carry no formula saying that the LORD speaks. WEB opens its quotation at 10:9 and does not close it by the end of 10:15. The Korean Revised Version reads the rest of 10:9 as past, 무리가 기브아에 서서 흉악한 족속을 치는 전쟁을 거기서 면하였도다, they stood at Gibeah and there escaped the battle against the wicked tribe, where WEB reads “There they remained. The battle against the children of iniquity doesn’t overtake them in Gibeah”; at 10:11 it reads 그의 위에 사람을 태우리니 without naming Ephraim, where WEB reads “I will set a rider on Ephraim”; it names the LORD at 10:12 (마침내 여호와께서 임하사), where WEB reads “until he comes”; and at 10:14 it spells the place 벧아벨, where WEB reads “Beth Arbel”.
- The word about Israel as a child, and “called my son out of Egypt”
the text says, “When Israel was a child, then I loved him, and called my son out of Egypt. They called to them, so they went from them. They sacrificed to the Baals, and burned incense to engraved images. Yet I taught Ephraim to walk. I took them by their arms, but they didn’t know that I healed them. I drew them with cords of a man, with ties of love; and I was to them like those who lift up the yoke on their necks; and I bent down to him and I fed him. They won’t return into the land of Egypt; but the Assyrian will be their king, because they refused to repent. The sword will fall on their cities, and will destroy the bars of their gates, and will put an end to their plans. My people are determined to turn from me. Though they call to the Most High, he certainly won’t exalt them.” These verses carry no formula saying that the LORD speaks. WEB sets an opening quotation mark at 11:1 and another at 11:5, and no closing mark in these verses. The Korean Revised Version names the prophets at 11:2 (선지자들이 저희를 부를수록), where WEB reads “They called to them”; reads 내 팔로 안을찌라도 at 11:3, of holding in the arms, where WEB reads “I took them by their arms”, and 저희 앞에 먹을 것을 두었었노라 at 11:4, of food set before them, where WEB reads “and I bent down to him and I fed him”; gives the refusal to return before the Assyrian at 11:5 (내게 돌아 오기를 싫어하니 앗수르 사람이 그 임금이 될 것이라); and at 11:7 reads 비록 저희를 불러 위에 계신 자에게로 돌아오라 할찌라도 일어나는 자가 하나도 없도다, though they are called to return to the One above, not one rises up, where WEB reads “Though they call to the Most High, he certainly won’t exalt them”.
- The LORD’s word: “How can I give you up, Ephraim?”
“How can I give you up, Ephraim? How can I hand you over, Israel? How can I make you like Admah? How can I make you like Zeboiim? My heart is turned within me, my compassion is aroused. I will not execute the fierceness of my anger. I will not return to destroy Ephraim, for I am God, and not man—the Holy One among you. I will not come in wrath. They will walk after the LORD, who will roar like a lion; for he will roar, and the children will come trembling from the west. They will come trembling like a bird out of Egypt, and like a dove out of the land of Assyria; and I will settle them in their houses,” says the LORD. The text goes on, “Ephraim surrounds me with falsehood, and the house of Israel with deceit. Judah still strays from God, and is unfaithful to the Holy One.” 11:12 carries no formula of its own. The Korean Revised Version puts the first clause of 11:12 in the past (에브라임은 거짓으로, 이스라엘 족속은 궤휼로 나를 에워쌌고) and reads its end 유다는 하나님 곧 신실하시고 거룩하신 자에게 대하여 정함이 없도다, Judah is unsteady toward God, the faithful and holy One: there 신실하시고, faithful, is said of God, where WEB says that Judah “is unfaithful to the Holy One”.
- The word about Ephraim, who feeds on wind, and about Jacob: “In the womb he took his brother by the heel”
the text says, “Ephraim feeds on wind, and chases the east wind. He continually multiplies lies and desolation. They make a covenant with Assyria, and oil is carried into Egypt. The LORD also has a controversy with Judah, and will punish Jacob according to his ways; according to his deeds he will repay him. In the womb he took his brother by the heel, and in his manhood he contended with God. Indeed, he struggled with the angel, and prevailed; he wept, and made supplication to him. He found him at Bethel, and there he spoke with us— even the LORD, the God of Armies. The LORD is his name of renown! Therefore turn to your God. Keep kindness and justice, and wait continually for your God.” These verses carry no formula saying that the LORD speaks. The Korean Revised Version names Jacob at 12:3 (야곱은 태에서 그 형의 발뒤꿈치를 잡았고), where WEB reads “he”, and reads 그 형, his elder brother, where WEB reads “his brother”; at 12:4 it reads 하나님은 벧엘에서 저를 만나셨고, God met him at Bethel, where WEB reads “He found him at Bethel”. WEB runs 12:4 on into 12:5 with a dash (“there he spoke with us— even the LORD, the God of Armies”), where the Korean Revised Version begins 12:5 with a sentence of its own (저는 만군의 하나님 여호와시라). At 12:1 the Korean Revised Version reads 기름을 애굽에 보내도다, sends oil to Egypt, where WEB reads “oil is carried into Egypt”.
- The word that Jacob fled into the country of Aram, and that by a prophet the LORD brought Israel up out of Egypt
the text says, “A merchant has dishonest scales in his hand. He loves to defraud. Ephraim said, ‘Surely I have become rich. I have found myself wealth. In all my wealth they won’t find in me any iniquity that is sin.’ But I am the LORD your God from the land of Egypt. I will yet again make you dwell in tents, as in the days of the solemn feast. I have also spoken to the prophets, and I have multiplied visions; and by the ministry of the prophets I have used parables. If Gilead is wicked, surely they are worthless. In Gilgal they sacrifice bulls. Indeed, their altars are like heaps in the furrows of the field. Jacob fled into the country of Aram. Israel served to get a wife. For a wife he tended flocks and herds. By a prophet the LORD brought Israel up out of Egypt, and by a prophet he was preserved. Ephraim has bitterly provoked anger. Therefore his blood will be left on him, and his Lord will repay his contempt.” These verses carry no formula saying that the LORD speaks, and neither edition names the prophet of 12:13. WEB sets an opening quotation mark at 12:9, before “But I am the LORD your God”, and does not close it by the end of 12:14. The Korean Revised Version reads at 12:7 저는 상고여늘, he is a merchant, where WEB reads “A merchant has dishonest scales in his hand”; asks at 12:11 길르앗은 불의한 것이냐, is Gilead iniquity?, where WEB reads “If Gilead is wicked”; opens 12:12 with 옛적에, of old, and reads there 사람을 섬기며, served a man, and 양을 쳤고, kept sheep, where WEB reads “Israel served to get a wife. For a wife he tended flocks and herds”; at 12:13 makes the LORD the one who preserved by a prophet (선지자로 저를 보호하셨거늘), where WEB reads “by a prophet he was preserved”; and at 12:14 makes his Lord the one who leaves the blood on him (그 주께서 그 피로 그 위에 머물러 있게 하시며), where WEB reads “Therefore his blood will be left on him”.
- The word: “When Ephraim spoke, there was trembling”
the text says, “When Ephraim spoke, there was trembling. He exalted himself in Israel, but when he became guilty through Baal, he died. Now they sin more and more, and have made themselves molten images of their silver, even idols according to their own understanding, all of them the work of the craftsmen. They say of them, ‘They offer human sacrifice and kiss the calves.’ Therefore they will be like the morning mist, like the dew that passes away early, like the chaff that is driven with the whirlwind out of the threshing floor, and like the smoke out of the chimney. Yet I am the LORD your God from the land of Egypt; and you shall acknowledge no god but me, and besides me there is no savior. I knew you in the wilderness, in the land of great drought. According to their pasture, so were they filled; they were filled, and their heart was exalted. Therefore they have forgotten me. Therefore I am like a lion to them. Like a leopard, I will lurk by the path. I will meet them like a bear that is bereaved of her cubs, and will tear the covering of their heart. There I will devour them like a lioness. The wild animal will tear them.” These verses carry no formula saying that the LORD speaks. WEB sets an opening quotation mark at 13:4, before “Yet I am the LORD your God”, and does not close it by the end of 13:8. The Korean Revised Version gives their words at 13:2 as 제사를 드리는 자는 송아지의 입을 맞출 것이라, that those who offer sacrifice are to kiss the calves, where WEB reads “They offer human sacrifice and kiss the calves”; and at 13:5 reads 너를 권고하였거늘, of caring for, where WEB reads “I knew you”.
- The word: “I will ransom them from the power of Sheol,” and “Samaria will bear her guilt”
the text says, “You are destroyed, Israel, because you are against me, against your helper. Where is your king now, that he may save you in all your cities? And your judges, of whom you said, ‘Give me a king and princes’? I have given you a king in my anger, and have taken him away in my wrath. The guilt of Ephraim is stored up. His sin is stored up. The sorrows of a travailing woman will come on him. He is an unwise son, for when it is time, he doesn’t come to the opening of the womb. I will ransom them from the power of Sheol. I will redeem them from death! Death, where are your plagues? Sheol, where is your destruction? Compassion will be hidden from my eyes. Though he is fruitful among his brothers, an east wind will come, the breath of the LORD coming up from the wilderness; and his spring will become dry, and his fountain will be dried up. He will plunder the storehouse of treasure. Samaria will bear her guilt, for she has rebelled against her God. They will fall by the sword. Their infants will be dashed in pieces, and their pregnant women will be ripped open.” These verses carry no formula saying that the LORD speaks. WEB sets an opening quotation mark at 13:14, before “Compassion”, and a closing one at the end of 13:16. Both editions ask at 13:14, “Death, where are your plagues? Sheol, where is your destruction?” The Korean Revised Version reads there 뉘우침, repentance, where WEB reads “Compassion” (뉘우침이 내 목전에 숨으리라); gives first at 13:10 the request for a king and princes (전에 네가 이르기를 내게 왕과 방백들을 주소서 하였느니라), which WEB gives at the end of the verse; reads at 13:13 때가 임하였나니 산문에서 지체할 것이 아니니라, the time has come, he is not to linger at the opening of the womb, where WEB reads “for when it is time, he doesn’t come to the opening of the womb”; and at 13:15 names no one who plunders (그 적축한바 모든 보배의 그릇이 약탈되리로다), where WEB reads “He will plunder the storehouse of treasure”.
- The word to Israel to return to the LORD
the text says, “Israel, return to the LORD your God; for you have fallen because of your sin. Take words with you, and return to the LORD. Tell him, ‘Forgive all our sins, and accept that which is good; so we offer bulls as we vowed of our lips. Assyria can’t save us. We won’t ride on horses; neither will we say any more to the work of our hands, “Our gods!” for in you the fatherless finds mercy.’ ‘I will heal their waywardness. I will love them freely; for my anger is turned away from them. I will be like the dew to Israel. He will blossom like the lily, and send down his roots like Lebanon. His branches will spread, and his beauty will be like the olive tree, and his fragrance like Lebanon. Men will dwell in his shade. They will revive like the grain, and blossom like the vine. Their fragrance will be like the wine of Lebanon. Ephraim, what have I to do any more with idols? I answer, and will take care of him. I am like a green cypress tree; from me your fruit is found.’ Who is wise, that he may understand these things? Who is prudent, that he may know them? For the ways of the LORD are right, and the righteous walk in them, but the rebellious stumble in them.” These verses carry no formula saying that the LORD speaks; WEB sets the words Israel is told to say (14:2–3), and 14:4–8, inside quotation marks of their own. The Korean Revised Version reads at 14:2 우리가 입술로 수송아지를 대신하여 주께 드리리이다, with the lips offered in place of bulls, where WEB reads “so we offer bulls as we vowed of our lips”; at 14:5–6 reads 레바논 백향목, the cedar of Lebanon, where WEB reads “Lebanon”; and at 14:8 gives the question as Ephraim’s own words (에브라임의 말이 내가 다시 우상과 무슨 상관이 있으리요 할찌라), where WEB reads “Ephraim, what have I to do any more with idols?” and does not say that Ephraim speaks.
Joel
- The opening of the LORD’s word that came to Joel, the son of Pethuel
the heading reads, “The LORD’s word that came to Joel, the son of Pethuel.” The text goes on, “Hear this, you elders, and listen, all you inhabitants of the land! Has this ever happened in your days, or in the days of your fathers? Tell your children about it, and have your children tell their children, and their children, another generation. What the swarming locust has left, the great locust has eaten. What the great locust has left, the grasshopper has eaten. What the grasshopper has left, the caterpillar has eaten.” Neither edition gives Joel a title at 1:1. The Korean Revised Version names the insects of 1:4, in the same order, 팟종이, 메뚜기, 늣 and 황충.
- The word: “Wake up, you drunkards, and weep!”
the text says, “Wake up, you drunkards, and weep! Wail, all you drinkers of wine, because of the sweet wine, for it is cut off from your mouth. For a nation has come up on my land, strong, and without number. His teeth are the teeth of a lion, and he has the fangs of a lioness. He has laid my vine waste, and stripped my fig tree. He has stripped its bark, and thrown it away. Its branches are made white. Mourn like a virgin dressed in sackcloth for the husband of her youth! The meal offering and the drink offering are cut off from the LORD’s house. The priests, the LORD’s ministers, mourn. The field is laid waste. The land mourns, for the grain is destroyed, The new wine has dried up, and the oil languishes. Be confounded, you farmers! Wail, you vineyard keepers, for the wheat and for the barley; for the harvest of the field has perished. The vine has dried up, and the fig tree withered— the pomegranate tree, the palm tree also, and the apple tree, even all of the trees of the field are withered; for joy has withered away from the sons of men.” The text does not name the one whose land, vine and fig tree 1:6–7 call “my”. The Korean Revised Version speaks of the nation of 1:6–7 in the plural (그들은, 그들이), where WEB reads “His teeth”, “he” and “He”; at 1:8 it reads 약혼한 남편, the betrothed husband, where WEB reads “the husband of her youth”; and at 1:12 it reads 대추나무 where WEB reads “the palm tree”.
- The word to the priests to put on sackcloth and mourn, and the cry to the LORD
the text says, “Put on sackcloth and mourn, you priests! Wail, you ministers of the altar. Come, lie all night in sackcloth, you ministers of my God, for the meal offering and the drink offering are withheld from your God’s house. Sanctify a fast. Call a solemn assembly. Gather the elders and all the inhabitants of the land to the house of the LORD, your God, and cry to the LORD. Alas for the day! For the day of the LORD is at hand, and it will come as destruction from the Almighty. Isn’t the food cut off before our eyes, joy and gladness from the house of our God? The seeds rot under their clods. The granaries are laid desolate. The barns are broken down, for the grain has withered. How the animals groan! The herds of livestock are perplexed, because they have no pasture. Yes, the flocks of sheep are made desolate.” At 1:19–20 the words are the speaker’s (“I”) to the LORD: “LORD, I cry to you, for the fire has devoured the pastures of the wilderness, and the flame has burned all the trees of the field. Yes, the animals of the field pant to you, for the water brooks have dried up, and the fire has devoured the pastures of the wilderness.” The text does not name the one who says “my God” at 1:13 or “I” at 1:19. The Korean Revised Version calls the priests at the opening of 1:13 (제사장들아), before the command.
- The word to blow the trumpet in Zion, “for the day of the LORD comes”
the text says, “Blow the trumpet in Zion, and sound an alarm in my holy mountain! Let all the inhabitants of the land tremble, for the day of the LORD comes, for it is close at hand: A day of darkness and gloominess, a day of clouds and thick darkness. As the dawn spreading on the mountains, a great and strong people; there has never been the like, neither will there be any more after them, even to the years of many generations. A fire devours before them, and behind them, a flame burns. The land is as the garden of Eden before them, and behind them, a desolate wilderness. Yes, and no one has escaped them. Their appearance is as the appearance of horses, and they run as horsemen. Like the noise of chariots on the tops of the mountains, they leap, like the noise of a flame of fire that devours the stubble, like a strong people set in battle array. At their presence the peoples are in anguish. All faces have grown pale. They run like mighty men. They climb the wall like warriors. They each march in his line, and they don’t swerve off course. One doesn’t jostle another. They each march in their own path. They burst through the defenses and don’t break ranks. They rush on the city. They run on the wall. They climb up into the houses. They enter in at the windows like thieves. The earth quakes before them. The heavens tremble. The sun and the moon are darkened, and the stars withdraw their shining. The LORD thunders his voice before his army, for his forces are very great; for he is strong who obeys his command; for the day of the LORD is great and very awesome, and who can endure it?” The text does not name the one who says “my holy mountain” at 2:1. The Korean Revised Version reads at 2:2 이는 많고 강한 백성이 이르렀음이라, that a great and strong people has come, where WEB reads “a great and strong people” with no verb; and at 2:3 it reads 그 전의 땅은 에덴 동산 같았으나, with the past tense 같았으나 (was like), where WEB reads “The land is as the garden of Eden before them”.
- The LORD’s word to turn to him with all the heart, and the word to tear the heart
“Yet even now,” says the LORD, “turn to me with all your heart, and with fasting, and with weeping, and with mourning.” The text goes on, “Tear your heart and not your garments, and turn to the LORD, your God; for he is gracious and merciful, slow to anger, and abundant in loving kindness, and relents from sending calamity. Who knows? He may turn and relent, and leave a blessing behind him, even a meal offering and a drink offering to the LORD, your God. Blow the trumpet in Zion! Sanctify a fast. Call a solemn assembly. Gather the people. Sanctify the assembly. Assemble the elders. Gather the children, and those who nurse from breasts. Let the bridegroom go out of his room, and the bride out of her chamber. Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say, ‘Spare your people, LORD, and don’t give your heritage to reproach, that the nations should rule over them. Why should they say among the peoples, “Where is their God?”’” The Korean Revised Version gives 2:12 as what the LORD has said (여호와의 말씀에 … 하셨나니); at 2:14 it names 주, the Lord, where WEB reads “He”, and puts 누가 알겠느냐, who knows, at the end of the verse.
- The LORD’s answer, “Behold, I will send you grain, new wine, and oil”, and the early and the latter rain
the text says, “Then the LORD was jealous for his land, and had pity on his people. The LORD answered his people, ‘Behold, I will send you grain, new wine, and oil, and you will be satisfied with them; and I will no more make you a reproach among the nations. But I will remove the northern army far away from you, and will drive it into a barren and desolate land, its front into the eastern sea, and its back into the western sea; and its stench will come up, and its bad smell will rise.’ Surely he has done great things. Land, don’t be afraid. Be glad and rejoice, for the LORD has done great things. Don’t be afraid, you animals of the field; for the pastures of the wilderness spring up, for the tree bears its fruit. The fig tree and the vine yield their strength. Be glad then, you children of Zion, and rejoice in the LORD, your God; for he gives you the early rain in just measure, and he causes the rain to come down for you, the early rain and the latter rain, as before. The threshing floors will be full of wheat, and the vats will overflow with new wine and oil. I will restore to you the years that the swarming locust has eaten, the great locust, the grasshopper, and the caterpillar, my great army, which I sent among you. You will have plenty to eat and be satisfied, and will praise the name of the LORD, your God, who has dealt wondrously with you; and my people will never again be disappointed. You will know that I am among Israel, and that I am the LORD, your God, and there is no one else; and my people will never again be disappointed.” WEB closes the LORD’s answer before “Surely he has done great things”, and opens a quotation at 2:23, before “Be glad then”, which it does not close within these verses. The Korean Revised Version tells 2:18–20 as what will be (그 백성을 긍휼히 여기실 것이라; 응답하여 이르시기를 … 하시리라), reads 그들에게, to them, at 2:19 where WEB reads “his people”, and keeps 이는 큰 일을 행하였음이니라 inside the LORD’s words, which it closes with 하시리라. At 2:23 it reads 그가 너희를 위하여 비를 내리시되 이른 비를 너희에게 적당하게 주시리니, of what he will give; and at 2:25 it names the great army first (내가 전에 너희에게 보낸 큰 군대 곧 메뚜기와 늣과 황충과 팟종이), where WEB names the insects first and then “my great army, which I sent among you”.
- The word: “I will pour out my Spirit on all flesh”
the text says, “It will happen afterward, that I will pour out my Spirit on all flesh; and your sons and your daughters will prophesy. Your old men will dream dreams. Your young men will see visions. And also on the servants and on the handmaids in those days, I will pour out my Spirit. I will show wonders in the heavens and on the earth: blood, fire, and pillars of smoke. The sun will be turned into darkness, and the moon into blood, before the great and terrible day of the LORD comes. It will happen that whoever will call on the LORD’s name shall be saved; for in Mount Zion and in Jerusalem there will be those who escape, as the LORD has said, and among the remnant, those whom the LORD calls.” WEB opens a quotation at 2:28, before “It will happen afterward”, and does not close it within these verses. The Korean Revised Version speaks in the first person at 2:32 (나 여호와의 말대로, 나 여호와의 부름을 받을 자), where WEB reads “as the LORD has said” and “those whom the LORD calls”; at 2:28 it reads 장래 일을 말할 것이며, will tell of things to come, where WEB reads “will prophesy”; and at 2:31 it names the great and terrible day of the LORD before the sun and the moon.
- The LORD’s word of the valley of Jehoshaphat, and to Tyre, Sidon, and all the regions of Philistia
the LORD says, “For, behold, in those days, and in that time, when I restore the fortunes of Judah and Jerusalem, I will gather all nations, and will bring them down into the valley of Jehoshaphat; and I will execute judgment on them there for my people, and for my heritage, Israel, whom they have scattered among the nations. They have divided my land, and have cast lots for my people, and have given a boy for a prostitute, and sold a girl for wine, that they may drink. Yes, and what are you to me, Tyre and Sidon, and all the regions of Philistia? Will you repay me? And if you repay me, I will swiftly and speedily return your repayment on your own head. Because you have taken my silver and my gold, and have carried my finest treasures into your temples, and have sold the children of Judah and the children of Jerusalem to the sons of the Greeks, that you may remove them far from their border. Behold, I will stir them up out of the place where you have sold them, and will return your repayment on your own head; and I will sell your sons and your daughters into the hands of the children of Judah, and they will sell them to the men of Sheba, to a faraway nation, for the LORD has spoken it.” WEB opens a quotation at 3:1 and again at 3:4, and closes it at the end of 3:8. The Korean Revised Version reads at 3:1 사로잡힌 자를 돌아오게 할, of bringing back the captives, where WEB reads “restore the fortunes”; it calls Tyre, Sidon and all the regions of Philistia at the opening of 3:4 (두로와 시돈과 블레셋 사방아); and at 3:8 it reads 먼 나라 스바 사람에게, with the faraway nation first, where WEB reads “to the men of Sheba, to a faraway nation”.
- The word to proclaim among the nations, “Prepare for war!”, and the valley of decision
the text says, “Proclaim this among the nations: ‘Prepare for war! Stir up the mighty men. Let all the warriors draw near. Let them come up. Beat your plowshares into swords, and your pruning hooks into spears. Let the weak say, “I am strong.” Hurry and come, all you surrounding nations, and gather yourselves together.’ Cause your mighty ones to come down there, LORD. Let the nations arouse themselves, and come up to the valley of Jehoshaphat; for there I will sit to judge all the surrounding nations. Put in the sickle; for the harvest is ripe. Come, tread, for the wine press is full, the vats overflow, for their wickedness is great. Multitudes, multitudes in the valley of decision! For the day of the LORD is near in the valley of decision. The sun and the moon are darkened, and the stars withdraw their shining. The LORD will roar from Zion, and thunder from Jerusalem; and the heavens and the earth will shake; but the LORD will be a refuge to his people, and a stronghold to the children of Israel. So you will know that I am the LORD, your God, dwelling in Zion, my holy mountain. Then Jerusalem will be holy, and no strangers will pass through her any more.” WEB sets 3:12–13 inside quotation marks of their own, from “Let the nations” to “their wickedness is great”, and opens a quotation at 3:17, before “So you will know”, which it does not close within these verses. The text does not name the one who says, “Cause your mighty ones to come down there, LORD.” The Korean Revised Version speaks in the first person at 3:16 (나 여호와가 시온에서 부르짖고 … 나 여호와는 내 백성의 피난처), where WEB reads “The LORD will roar from Zion” and “the LORD will be a refuge to his people”.
- The word that in that day a fountain will flow out from the LORD’s house, and of Egypt and Edom
the text says, “It will happen in that day, that the mountains will drop down sweet wine, the hills will flow with milk, all the brooks of Judah will flow with waters; and a fountain will flow out from the LORD’s house, and will water the valley of Shittim. Egypt will be a desolation and Edom will be a desolate wilderness, for the violence done to the children of Judah, because they have shed innocent blood in their land. But Judah will be inhabited forever, and Jerusalem from generation to generation. I will cleanse their blood that I have not cleansed, for the LORD dwells in Zion.” WEB closes a quotation at the end of 3:21 which it does not open within these verses. At 3:21 the Korean Revised Version reads 내가 전에는 그들의 피 흘림 당한 것을 갚아주지 아니하였거니와 이제는 갚아주리니, with 갚아주리니, will repay, where WEB reads “cleanse”, and speaks in the first person (이는 나 여호와가 시온에 거함이니라), where WEB reads “for the LORD dwells in Zion”.
Amos
- The opening of the words Amos saw concerning Israel
the heading reads, “The words of Amos, who was among the herdsmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah and in the days of Jeroboam the son of Joash, king of Israel, two years before the earthquake.” The text goes on, “He said: ‘The LORD will roar from Zion, and utter his voice from Jerusalem; and the pastures of the shepherds will mourn, and the top of Carmel will wither.’” The Korean Revised Version opens 1:1 with the days of Uzziah and of Jeroboam and the earthquake and names Amos after them (드고아 목자 중 아모스가 이스라엘에 대하여 묵시 받은 말씀이라); where WEB reads “which he saw”, it reads 묵시 받은 말씀. At 1:2 it reads 갈멜산 꼭대기, the top of Mount Carmel.
- The LORD’s word that he will not turn away the punishment of Damascus
the LORD says: “For three transgressions of Damascus, yes, for four, I will not turn away its punishment, because they have threshed Gilead with threshing instruments of iron; but I will send a fire into the house of Hazael, and it will devour the palaces of Ben Hadad. I will break the bar of Damascus, and cut off the inhabitant from the valley of Aven, and him who holds the scepter from the house of Eden; and the people of Syria shall go into captivity to Kir,” says the LORD. The Korean Revised Version reads 서너가지 죄, three or four transgressions, at 1:3; at 1:5 it names the house of Eden 벧에던 and the people of Syria 아람 백성, the people of Aram, and writes Kir 길.
- The LORD’s word that he will not turn away the punishment of Gaza
the LORD says: “For three transgressions of Gaza, yes, for four, I will not turn away its punishment, because they carried away captive the whole community, to deliver them up to Edom; but I will send a fire on the wall of Gaza, and it will devour its palaces. I will cut off the inhabitant from Ashdod, and him who holds the scepter from Ashkelon; and I will turn my hand against Ekron; and the remnant of the Philistines will perish,” says the Lord GOD. The Korean Revised Version reads 모든 사로잡은 자를 끌어, carrying off all the captives, at 1:6, and 가사성에 at 1:7, where WEB reads “on the wall of Gaza”.
- The LORD’s word that he will not turn away the punishment of Tyre
the LORD says: “For three transgressions of Tyre, yes, for four, I will not turn away its punishment; because they delivered up the whole community to Edom, and didn’t remember the brotherly covenant; but I will send a fire on the wall of Tyre, and it will devour its palaces.” The Korean Revised Version gives the covenant first at 1:9 (그 형제의 계약을 기억지 아니하고 모든 사로잡은 자를 에돔에 붙였음이라), and reads 두로성에 at 1:10, where WEB reads “on the wall of Tyre”.
- The LORD’s word that he will not turn away the punishment of Edom
the LORD says: “For three transgressions of Edom, yes, for four, I will not turn away its punishment, because he pursued his brother with the sword and cast off all pity, and his anger raged continually, and he kept his wrath forever; but I will send a fire on Teman, and it will devour the palaces of Bozrah.”
- The LORD’s word that he will not turn away the punishment of the children of Ammon
the LORD says: “For three transgressions of the children of Ammon, yes, for four, I will not turn away its punishment, because they have ripped open the pregnant women of Gilead, that they may enlarge their border. But I will kindle a fire in the wall of Rabbah, and it will devour its palaces, with shouting in the day of battle, with a storm in the day of the whirlwind; and their king will go into captivity, he and his princes together,” says the LORD. The Korean Revised Version reads 랍바성에 at 1:14, where WEB reads “in the wall of Rabbah”.
- The LORD’s word that he will not turn away the punishment of Moab
the LORD says: “For three transgressions of Moab, yes, for four, I will not turn away its punishment, because he burned the bones of the king of Edom into lime; but I will send a fire on Moab, and it will devour the palaces of Kerioth; and Moab will die with tumult, with shouting, and with the sound of the trumpet; and I will cut off the judge from among them, and will kill all its princes with him,” says the LORD. The Korean Revised Version reads 방백들을, the princes, at 2:3, with no word for “all”.
- The LORD’s word that he will not turn away the punishment of Judah
the LORD says: “For three transgressions of Judah, yes, for four, I will not turn away its punishment, because they have rejected the LORD’s law, and have not kept his statutes, and their lies have led them astray, after which their fathers walked; but I will send a fire on Judah, and it will devour the palaces of Jerusalem.”
- The LORD’s word that he will not turn away the punishment of Israel
the LORD says: “For three transgressions of Israel, yes, for four, I will not turn away its punishment, because they have sold the righteous for silver, and the needy for a pair of sandals; They trample the heads of the poor into the dust of the earth and deny justice to the oppressed. A man and his father use the same maiden, to profane my holy name. They lay themselves down beside every altar on clothes taken in pledge. In the house of their God they drink the wine of those who have been fined. Yet I destroyed the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath. Also I brought you up out of the land of Egypt and led you forty years in the wilderness, to possess the land of the Amorite. I raised up some of your sons for prophets, and some of your young men for Nazirites. Isn’t this true, you children of Israel?” says the LORD. “But you gave the Nazirites wine to drink, and commanded the prophets, saying, ‘Don’t prophesy!’ Behold, I will crush you in your place, as a cart crushes that is full of grain. Flight will perish from the swift. The strong won’t strengthen his force. The mighty won’t deliver himself. He who handles the bow won’t stand. He who is swift of foot won’t escape. He who rides the horse won’t deliver himself. He who is courageous among the mighty will flee away naked on that day,” says the LORD. At 2:7 the Korean Revised Version reads 가난한 자의 머리에 있는 티끌을 탐내며, coveting the dust that is on the head of the poor, and 부자가 한 젊은 여인에게 다녀서, where WEB reads “A man and his father use the same maiden”; at 2:8 it reads 저희 신의 전에서, in the house of their god; and at 2:9 it asks, 내가 그 위의 열매와 그 아래의 뿌리를 진멸하지 아니하였느냐, where WEB says “yet I destroyed his fruit from above, and his roots from beneath”.
- The call to hear the word the LORD has spoken against the children of Israel
the text says, “Hear this word that the LORD has spoken against you, children of Israel, against the whole family which I brought up out of the land of Egypt, saying: ‘I have chosen only you of all the families of the earth. Therefore I will punish you for all of your sins.’ Do two walk together, unless they have agreed? Will a lion roar in the thicket, when he has no prey? Does a young lion cry out of his den, if he has caught nothing? Can a bird fall in a trap on the earth, where no snare is set for him? Does a snare spring up from the ground, when there is nothing to catch? Does the trumpet alarm sound in a city, without the people being afraid? Does evil happen to a city, and the LORD hasn’t done it? Surely the Lord GOD will do nothing, unless he reveals his secret to his servants the prophets. The lion has roared. Who will not fear? The Lord GOD has spoken. Who can but prophesy?” These eight verses do not name who calls Israel to hear; 3:1 gives 3:2 as the word the LORD has spoken. At 3:1 the Korean Revised Version speaks of the LORD in the third person (애굽 땅에서 인도하여 올리신 온 족속), where WEB reads “which I brought up”, in the first person; at 3:2 it reads 너희만 알았나니, where WEB reads “I have chosen only you”.
- The call to proclaim in the palaces of Ashdod and of Egypt, and the LORD’s word that he will visit the altars of Bethel
the text says, “Proclaim in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, ‘Assemble yourselves on the mountains of Samaria, and see what unrest is in her, and what oppression is among them.’” “Indeed they don’t know to do right,” says the LORD, “Who hoard plunder and loot in their palaces.” Therefore the Lord GOD says: “An adversary will overrun the land; and he will pull down your strongholds, and your fortresses will be plundered.” The LORD says: “As the shepherd rescues out of the mouth of the lion two legs, or a piece of an ear, so shall the children of Israel be rescued who sit in Samaria on the corner of a couch, and on the silken cushions of a bed.” “Listen, and testify against the house of Jacob,” says the Lord GOD, the God of Armies. “For in the day that I visit the transgressions of Israel on him, I will also visit the altars of Bethel; and the horns of the altar will be cut off, and fall to the ground. I will strike the winter house with the summer house; and the houses of ivory will perish, and the great houses will have an end,” says the LORD. The Korean Revised Version speaks at 3:11 of strength made weak and palaces plundered (네 힘을 쇠하게 하며 네 궁궐을 약탈하리라); reads at 3:12 걸상에 비단 방석에, on silk cushions on a seat; at 3:13 야곱의 족속에게, to the house of Jacob; and at 3:14 gives the breaking of the horns in the first person (벧엘의 단들을 벌하여 그 단의 뿔들을 꺾어 땅에 떨어뜨리고).
- The Lord GOD’s oath by his holiness to the cows of Bashan
the text says, “Listen to this word, you cows of Bashan, who are on the mountain of Samaria, who oppress the poor, who crush the needy, who tell their husbands, ‘Bring us drinks!’” The Lord GOD has sworn by his holiness, “Behold, the days shall come on you that they will take you away with hooks, and the last of you with fish hooks. You will go out at the breaks in the wall, everyone straight before her; and you will cast yourselves into Harmon,” says the LORD. The Korean Revised Version gives 4:3 in the passive (하르몬에 던지우리라), where WEB reads “you will cast yourselves into Harmon”.
- The LORD’s word: “Go to Bethel, and sin,” and again and again, “yet you haven’t returned to me”
“Go to Bethel, and sin; to Gilgal, and sin more. Bring your sacrifices every morning, your tithes every three days, offer a sacrifice of thanksgiving of that which is leavened, and proclaim free will offerings and brag about them; for this pleases you, you children of Israel,” says the Lord GOD. “I also have given you cleanness of teeth in all your cities, and lack of bread in every town; yet you haven’t returned to me,” says the LORD. “I also have withheld the rain from you, when there were yet three months to the harvest; and I caused it to rain on one city, and caused it not to rain on another city. One field was rained on, and the field where it didn’t rain withered. So two or three cities staggered to one city to drink water, and were not satisfied; yet you haven’t returned to me,” says the LORD. “I struck you with blight and mildew many times in your gardens and your vineyards, and the swarming locusts have devoured your fig trees and your olive trees; yet you haven’t returned to me,” says the LORD. “I sent plagues among you like I did Egypt. I have slain your young men with the sword, and have carried away your horses. I filled your nostrils with the stench of your camp, yet you haven’t returned to me,” says the LORD. “I have overthrown some of you, as when God overthrew Sodom and Gomorrah, and you were like a burning stick plucked out of the fire; yet you haven’t returned to me,” says the LORD. “Therefore I will do this to you, Israel; because I will do this to you, prepare to meet your God, Israel. For, behold, he who forms the mountains, creates the wind, declares to man what is his thought, who makes the morning darkness, and treads on the high places of the earth: The LORD, the God of Armies, is his name.” 4:12–13 carry no word naming who speaks. At 4:9 the Korean Revised Version sets 많은, many, with the gardens (너희의 많은 동산과 포도원과), where WEB reads “many times in your gardens”; at 4:10 it reads 애굽에서 한것처럼, where WEB reads “like I did Egypt”; and at 4:11 it has God speak of himself in the first person (하나님 내가 소돔과 고모라를 무너뜨림 같이), where WEB reads “as when God overthrew Sodom and Gomorrah”.
- The lamentation over the house of Israel, and the word, “Seek the LORD, and you will live”
the text says, “Listen to this word which I take up for a lamentation over you, O house of Israel: ‘The virgin of Israel has fallen; She shall rise no more. She is cast down on her land; there is no one to raise her up.’” For the Lord GOD says: “The city that went out a thousand shall have a hundred left, and that which went out one hundred shall have ten left to the house of Israel.” For the LORD says to the house of Israel: “Seek me, and you will live; but don’t seek Bethel, nor enter into Gilgal, and don’t pass to Beersheba; for Gilgal shall surely go into captivity, and Bethel shall come to nothing. Seek the LORD, and you will live, lest he break out like fire in the house of Joseph, and it devour, and there be no one to quench it in Bethel. You who turn justice to wormwood, and cast down righteousness to the earth! Seek him who made the Pleiades and Orion, and turns the shadow of death into the morning, and makes the day dark with night; who calls for the waters of the sea, and pours them out on the surface of the earth, the LORD is his name, who brings sudden destruction on the strong, so that destruction comes on the fortress. They hate him who reproves in the gate, and they abhor him who speaks blamelessly. Therefore, because you trample on the poor and take taxes from him of wheat, you have built houses of cut stone, but you will not dwell in them. You have planted pleasant vineyards, but you shall not drink their wine. For I know how many are your offenses, and how great are your sins— you who afflict the just, who take a bribe, and who turn away the needy in the courts. Therefore a prudent person keeps silent in such a time, for it is an evil time. Seek good, and not evil, that you may live; and so the LORD, the God of Armies, will be with you, as you say. Hate evil, love good, and establish justice in the courts. It may be that the LORD, the God of Armies, will be gracious to the remnant of Joseph.” Therefore the LORD, the God of Armies, the Lord, says: “Wailing will be in all the wide ways. They will say in all the streets, ‘Alas! Alas!’ They will call the farmer to mourning, and those who are skillful in lamentation to wailing. In all vineyards there will be wailing, for I will pass through the middle of you,” says the LORD. The Korean Revised Version closes the LORD’s words at 5:3 (하셨느니라) and at 5:5 (하셨나니), and gives 5:6–15 after them with no word naming who speaks (너희는 여호와를 찾으라 그리하면 살리라 …); WEB runs the quotation it opens at 5:4 to the end of 5:15. 5:1–2 carry no word naming who speaks.
- The woe to those who desire the day of the LORD, and the LORD’s word of captivity beyond Damascus
the text says, “Woe to you who desire the day of the LORD! Why do you long for the day of the LORD? It is darkness, and not light. As if a man fled from a lion, and a bear met him; or he went into the house and leaned his hand on the wall, and a snake bit him. Won’t the day of the LORD be darkness, and not light? Even very dark, and no brightness in it? I hate, I despise your feasts, and I can’t stand your solemn assemblies. Yes, though you offer me your burnt offerings and meal offerings, I will not accept them; neither will I regard the peace offerings of your fat animals. Take away from me the noise of your songs! I will not listen to the music of your harps. But let justice roll on like rivers, and righteousness like a mighty stream.” “Did you bring to me sacrifices and offerings in the wilderness forty years, house of Israel? You also carried the tent of your king and the shrine of your images, the star of your god, which you made for yourselves. Therefore I will cause you to go into captivity beyond Damascus,” says the LORD, whose name is the God of Armies. 5:18–24 carry no word naming who speaks; WEB does not close the quotation it opens at 5:18, and opens another at 5:25. At 5:26 the Korean Revised Version gives two names, 식굿 and 기윤 (너희 왕 식굿과 너희 우상 기윤), where WEB reads “the tent of your king and the shrine of your images”, and puts the carrying in the future (지고 가리라), where WEB reads “You also carried”.
- The woe to those who are at ease in Zion
the text says, “Woe to those who are at ease in Zion, and to those who are secure on the mountain of Samaria, the notable men of the chief of the nations, to whom the house of Israel come! Go to Calneh, and see. From there go to Hamath the great. Then go down to Gath of the Philistines. Are they better than these kingdoms? Is their border greater than your border? Alas for you who put far away the evil day, and cause the seat of violence to come near, who lie on beds of ivory, and stretch themselves on their couches, and eat the lambs out of the flock, and the calves out of the middle of the stall, who strum on the strings of a harp, who invent for themselves instruments of music, like David; who drink wine in bowls, and anoint themselves with the best oils, but they are not grieved for the affliction of Joseph. Therefore they will now go captive with the first who go captive. The feasting and lounging will end.” These seven verses carry no word naming who speaks. The Korean Revised Version reads at 6:2 그 토지가 너희 토지보다 넓으냐, where WEB reads “Is their border greater than your border?”, and at 6:7 기지개 켜는 자의 떠드는 소리가 그치리라, the noise of those who stretch themselves will cease, where WEB reads “The feasting and lounging will end”.
- The Lord GOD’s oath by himself, and the word of a nation to afflict the house of Israel from the entrance of Hamath to the brook of the Arabah
“The Lord GOD has sworn by himself,” says the LORD, the God of Armies: “I abhor the pride of Jacob, and detest his fortresses. Therefore I will deliver up the city with all that is in it. It will happen that if ten men remain in one house, they will die. When a man’s relative carries him, even he who burns him, to bring bodies out of the house, and asks him who is in the innermost parts of the house, ‘Is there yet any with you?’ And he says, ‘No;’ then he will say, ‘Hush! Indeed we must not mention the LORD’s name.’ For, behold, the LORD commands, and the great house will be smashed to pieces, and the little house into bits. Do horses run on the rocky crags? Does one plow there with oxen? But you have turned justice into poison, and the fruit of righteousness into bitterness, you who rejoice in a thing of nothing, who say, ‘Haven’t we taken for ourselves horns by our own strength?’ For, behold, I will raise up against you a nation, house of Israel,” says the LORD, the God of Armies; “and they will afflict you from the entrance of Hamath to the brook of the Arabah.” WEB does not close the quotation it opens at 6:8 before 6:14, and opens new marks at 6:10 and 6:11, which this summary leaves out. The Korean Revised Version closes the LORD’s words at 6:8 (붙이리라 하셨느니라) and gives 6:9–13 with no word naming who speaks; at 6:8 it has the city given 대적에게, to the enemy; at 6:10 it reads 죽은 사람의 친척 곧 그 시체를 불사를 자가 그 뼈를 집 밖으로 가져갈 때에, when the dead man’s relative, the one who will burn the body, carries the bones out of the house; and it opens 6:14 with the formula (만군의 하나님 여호와께서 가라사대).
- The locusts the Lord GOD shows the speaker
the speaker (“I”) says, “Thus the Lord GOD showed me: behold, he formed locusts in the beginning of the shooting up of the latter growth; and behold, it was the latter growth after the king’s harvest. When they finished eating the grass of the land, then I said, ‘Lord GOD, forgive, I beg you! How could Jacob stand? For he is small.’” The text goes on, “The LORD relented concerning this. ‘It shall not be,’ says the LORD.” Neither edition names the king of 7:1. The Korean Revised Version names the Lord at 7:1 (주께서 황충을 지으시매), where WEB reads “he formed locusts”, and gives the king first (왕이 풀을 벤 후 풀이 다시 움돋기 시작할 때에, when the grass began to sprout again after the king had cut the grass).
- The judgment by fire the Lord GOD shows the speaker
the speaker (“I”) says, “Thus the Lord GOD showed me: behold, the Lord GOD called for judgment by fire; and it dried up the great deep, and would have devoured the land. Then I said, ‘Lord GOD, stop, I beg you! How could Jacob stand? For he is small.’” The text goes on, “The LORD relented concerning this. ‘This also shall not be,’ says the Lord GOD.” The Korean Revised Version reads at 7:4 불이 큰 바다를 삼키고, the fire swallowed the great sea, and at 7:6 has the Lord GOD relent (주 여호와께서 이에 대하여 뜻을 돌이켜).
- The plumb line in the Lord’s hand, which the speaker sees
the speaker (“I”) says, “Thus he showed me: behold, the Lord stood beside a wall made by a plumb line, with a plumb line in his hand. The LORD said to me, ‘Amos, what do you see?’ I said, ‘A plumb line.’” Then the Lord says, “Behold, I will set a plumb line in the middle of my people Israel. I will not again pass by them any more. The high places of Isaac will be desolate, the sanctuaries of Israel will be laid waste; and I will rise against the house of Jeroboam with the sword.” The Korean Revised Version names no one who shows at 7:7 (또 내게 보이신 것이 이러하니라) or who speaks first at 7:8 (내게 이르시되 아모스야), where WEB reads “he showed me” and “The LORD said to me”.
- Amaziah the priest of Bethel sends to Jeroboam and tells Amos to flee into the land of Judah, and Amos answers
Amaziah the priest of Bethel sends to Jeroboam king of Israel, saying, “Amos has conspired against you in the middle of the house of Israel. The land is not able to bear all his words. For Amos says, ‘Jeroboam will die by the sword, and Israel shall surely be led away captive out of his land.’” Amaziah also says to Amos, “You seer, go, flee away into the land of Judah, and there eat bread, and prophesy there, but don’t prophesy again any more at Bethel; for it is the king’s sanctuary, and it is a royal house!” Then Amos answers Amaziah, “I was no prophet, neither was I a prophet’s son, but I was a herdsman, and a farmer of sycamore figs; and the LORD took me from following the flock, and the LORD said to me, ‘Go, prophesy to my people Israel.’ Now therefore listen to the LORD’s word: ‘You say, Don’t prophesy against Israel, and don’t preach against the house of Isaac.’ Therefore the LORD says: ‘Your wife shall be a prostitute in the city, and your sons and your daughters shall fall by the sword, and your land shall be divided by line; and you yourself shall die in a land that is unclean, and Israel shall surely be led away captive out of his land.’” The Korean Revised Version gives 7:14 in the present (나는 선지자가 아니며 선지자의 아들도 아니요 나는 목자요), where WEB reads “I was no prophet” and “I was a herdsman”, and at 7:10 has Amos conspire 왕을, against the king.
- The basket of summer fruit the Lord GOD shows the speaker
the speaker (“I”) says, “Thus the Lord GOD showed me: behold, a basket of summer fruit. He said, ‘Amos, what do you see?’ I said, ‘A basket of summer fruit.’” Then the LORD says to the speaker, “The end has come on my people Israel. I will not again pass by them any more. The songs of the temple will be wailing in that day,” says the Lord GOD. “The dead bodies will be many. In every place they will throw them out with silence.” The Korean Revised Version runs 8:1 into 8:2 with no new subject (보이시며 가라사대 아모스야), where WEB opens 8:2 with “He said”; it reads 궁전의 노래, the songs of the palace, at 8:3, and gives the formula at the end of the verse (이는 주 여호와의 말씀이니라).
- The word about those who swallow up the needy, and a famine of hearing the LORD’s words
the text says, “Hear this, you who desire to swallow up the needy, and cause the poor of the land to fail, saying, ‘When will the new moon be gone, that we may sell grain? And the Sabbath, that we may market wheat, making the ephah small, and the shekel large, and dealing falsely with balances of deceit; that we may buy the poor for silver, and the needy for a pair of sandals, and sell the sweepings with the wheat?’” The LORD has sworn by the pride of Jacob, “Surely I will never forget any of their works. Won’t the land tremble for this, and everyone mourn who dwells in it? Yes, it will rise up wholly like the River; and it will be stirred up and sink again, like the River of Egypt. It will happen in that day,” says the Lord GOD, “that I will cause the sun to go down at noon, and I will darken the earth in the clear day. I will turn your feasts into mourning, and all your songs into lamentation; and I will make you wear sackcloth on all your bodies, and baldness on every head. I will make it like the mourning for an only son, and its end like a bitter day. Behold, the days come,” says the Lord GOD, “that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the LORD’s words. They will wander from sea to sea, and from the north even to the east; they will run back and forth to seek the LORD’s word, and will not find it. In that day the beautiful virgins and the young men will faint for thirst. Those who swear by the sin of Samaria, and say, ‘As your god, Dan, lives,’ and, ‘As the way of Beersheba lives,’ they will fall, and never rise up again.” The Korean Revised Version closes the oath at 8:7 (잊지 아니하리라 하셨나니) and gives 8:8 after it with no word naming who speaks. At 8:14 it reads 사마리아의 죄된 우상 and 브엘세바의 위하는 것의 생존을 가리켜, where WEB reads “the sin of Samaria” and “As the way of Beersheba lives”.
- The Lord standing beside the altar, whom the speaker sees
the speaker (“I”) says, “I saw the Lord standing beside the altar, and he said,” and the Lord says, “Strike the tops of the pillars, that the thresholds may shake. Break them in pieces on the head of all of them. I will kill the last of them with the sword. Not one of them will flee away. Not one of them will escape. Though they dig into Sheol, there my hand will take them; and though they climb up to heaven, there I will bring them down. Though they hide themselves in the top of Carmel, I will search and take them out from there; and though they be hidden from my sight in the bottom of the sea, there I will command the serpent, and it will bite them. Though they go into captivity before their enemies, there I will command the sword, and it will kill them. I will set my eyes on them for evil, and not for good.” WEB does not close at 9:4 the quotation it opens at 9:1; the Korean Revised Version closes the Lord’s words there (하시니라). At 9:1 it reads 그것으로 부숴져서 무리의 머리에 떨어지게 하라, let them be broken and fall on the heads of all, and at 9:3 갈멜산 꼭대기, the top of Mount Carmel.
- The Lord, the GOD of Armies, who touches the land, and the LORD’s word that he will sift the house of Israel
the text says, “For the Lord, the GOD of Armies, is he who touches the land and it melts, and all who dwell in it will mourn; and it will rise up wholly like the River, and will sink again, like the River of Egypt. It is he who builds his rooms in the heavens, and has founded his vault on the earth; he who calls for the waters of the sea, and pours them out on the surface of the earth—the LORD is his name.” The text goes on, “Are you not like the children of the Ethiopians to me, children of Israel?” says the LORD. “Haven’t I brought up Israel out of the land of Egypt, and the Philistines from Caphtor, and the Syrians from Kir? Behold, the eyes of the Lord GOD are on the sinful kingdom, and I will destroy it from off the surface of the earth, except that I will not utterly destroy the house of Jacob,” says the LORD. “For behold, I will command, and I will sift the house of Israel among all the nations as grain is sifted in a sieve, yet not the least kernel will fall on the earth. All the sinners of my people will die by the sword, who say, ‘Evil won’t overtake nor meet us.’” In WEB, 9:5–6 stand inside the quotation opened at 9:1, which closes in 9:7 after “children of Israel?”, and the quotation WEB opens at 9:9 runs on past 9:10. The Korean Revised Version closes the Lord’s words at 9:4 and opens 9:7 with 여호와께서 가라사대; at 9:8 it has the Lord GOD speak in the first person (보라 주 여호와 내가 범죄한 나라에 주목하여), where WEB reads “Behold, the eyes of the Lord GOD are on the sinful kingdom”.
- The LORD’s word: “I will raise up the tent of David who is fallen”
“In that day I will raise up the tent of David who is fallen and close up its breaches, and I will raise up its ruins, and I will build it as in the days of old, that they may possess the remnant of Edom and all the nations who are called by my name,” says the LORD who does this. “Behold, the days come,” says the LORD, “that the plowman shall overtake the reaper, and the one treading grapes him who sows seed; and sweet wine will drip from the mountains, and flow from the hills. I will bring my people Israel back from captivity, and they will rebuild the ruined cities, and inhabit them; and they will plant vineyards, and drink wine from them. They shall also make gardens, and eat their fruit. I will plant them on their land, and they will no more be plucked up out of their land which I have given them,” and the verse closes with “says the LORD your God”. WEB opens no quotation at 9:11: the one it opens at 9:9 closes at 9:12. The Korean Revised Version reads at 9:13 작은 산들은 녹으리라, the hills will melt, where WEB reads “and flow from the hills”.
Obadiah
- The vision of Obadiah, opening with what the Lord GOD says about Edom
the text says, “The vision of Obadiah. This is what the Lord GOD says about Edom. We have heard news from the LORD, and an ambassador is sent among the nations, saying, ‘Arise, and let’s rise up against her in battle. Behold, I have made you small among the nations. You are greatly despised. The pride of your heart has deceived you, you who dwell in the clefts of the rock, whose habitation is high, who says in his heart, “Who will bring me down to the ground?” Though you mount on high as the eagle, and though your nest is set among the stars, I will bring you down from there,’ says the LORD.” WEB opens a quotation before “Arise” in 1:1 and closes it only in 1:4, before “says the LORD”, so that the ambassador’s words and 1:2–4 stand inside one quotation. The Korean Revised Version closes the messenger’s words inside 1:1 (싸우자 하는 것이니라); opens 1:2 with 여호와께서 가라사대, the LORD said, where WEB reads “Behold”; reads 사자, a messenger, at 1:1, where WEB reads “an ambassador”; and gives 1:3 in another order, calling first on the one who dwells in the clefts of the rock and ending with 너의 중심의 교만이 너를 속였도다, where WEB opens 1:3 with “The pride of your heart has deceived you”.
- The LORD’s word about the wise men of Edom and the mountain of Esau
the text says, “If thieves came to you, if robbers by night—oh, what disaster awaits you—wouldn’t they only steal until they had enough? If grape pickers came to you, wouldn’t they leave some gleaning grapes? How Esau will be ransacked! How his hidden treasures are sought out! All the men of your alliance have brought you on your way, even to the border. The men who were at peace with you have deceived you, and prevailed against you. Friends who eat your bread lay a snare under you. There is no understanding in him.” “Won’t I in that day”, says the LORD, “destroy the wise men out of Edom, and understanding out of the mountain of Esau? Your mighty men, Teman, will be dismayed, to the end that everyone may be cut off from the mountain of Esau by slaughter.” WEB closes a quotation at the end of 1:7 and opens another at 1:8, which it does not close in 1:9. The Korean Revised Version ends 1:5 with 네가 어찌 그리 망하였는고, where WEB sets “oh, what disaster awaits you” inside the verse; gives 1:6 in the past (에서가 어찌 그리 수탐되었으며 … 수탐되었는고), where WEB reads “How Esau will be ransacked!”; reads 네 마음에 지각이 없음이로다 at 1:7, in the second person, where WEB reads “There is no understanding in him”; and spells 드만 at 1:9, where WEB reads “Teman”.
- The word about the violence done to “your brother Jacob”, and the day of standing on the other side
the text says, “For the violence done to your brother Jacob, shame will cover you, and you will be cut off forever. In the day that you stood on the other side, in the day that strangers carried away his substance and foreigners entered into his gates and cast lots for Jerusalem, even you were like one of them. But don’t look down on your brother in the day of his disaster, and don’t rejoice over the children of Judah in the day of their destruction. Don’t speak proudly in the day of distress. Don’t enter into the gate of my people in the day of their calamity. Don’t look down on their affliction in the day of their calamity, neither seize their wealth on the day of their calamity. Don’t stand in the crossroads to cut off those of his who escape. Don’t deliver up those of his who remain in the day of distress.” These five verses carry no formula naming who speaks, and WEB sets no quotation marks of its own in them. The Korean Revised Version gives 1:12–14 as what is not to be done (방관할 것이 아니며 … 붙이지 않을 것이니라), where WEB gives commands (“don’t look down … Don’t deliver up”), and reads 멀리 섰던 날, the day of standing far off, at 1:11, where WEB reads “the day that you stood on the other side”.
- The word about the day of the LORD near all the nations, and the saviors who will go up on Mount Zion
the text says, “For the day of the LORD is near all the nations! As you have done, it will be done to you. Your deeds will return upon your own head. For as you have drunk on my holy mountain, so all the nations will drink continually. Yes, they will drink, swallow down, and will be as though they had not been. But in Mount Zion, there will be those who escape, and it will be holy. The house of Jacob will possess their possessions. The house of Jacob will be a fire, the house of Joseph a flame, and the house of Esau for stubble. They will burn among them and devour them. There will not be any remaining to the house of Esau. Indeed, the LORD has spoken.” The text goes on, “Those of the South will possess the mountain of Esau, and those of the lowland, the Philistines. They will possess the field of Ephraim, and the field of Samaria. Benjamin will possess Gilead. The captives of this army of the children of Israel, who are among the Canaanites, will possess even to Zarephath; and the captives of Jerusalem, who are in Sepharad, will possess the cities of the Negev. Saviors will go up on Mount Zion to judge the mountains of Esau, and the kingdom will be the LORD’s.” WEB sets a closing quotation mark in 1:18 before “Indeed, the LORD has spoken”, and no marks in 1:19–21. The Korean Revised Version reads at 1:15 여호와의 만국을 벌할 날이 가까왔나니, the day on which the LORD punishes all the nations is near; at 1:16 너희가, a plural, where WEB reads “you”; at 1:20 가나안 사람에게 속한 땅을 사르밧까지, the land belonging to the Canaanites as far as Zarephath, and 예루살렘의 사로잡혔던 자 곧 스바랏에 있는 자, the captives of Jerusalem that are in Sepharad; and at 1:21 에서의 산, the mountain of Esau, where WEB reads “the mountains of Esau”.
Jonah
- The LORD’s word that came to Jonah the son of Amittai: go to Nineveh and preach against it
the LORD’s word comes to Jonah the son of Amittai, saying, “Arise, go to Nineveh, that great city, and preach against it, for their wickedness has come up before me.” The Korean Revised Version reads 그 악독, its wickedness, where WEB reads “their wickedness”.
- Jonah goes down to Joppa to flee to Tarshish, and boards a ship
but Jonah rises up to flee to Tarshish from the presence of the LORD. He goes down to Joppa, and finds a ship going to Tarshish; so he pays its fare, and goes down into it, to go with them to Tarshish from the presence of the LORD. The Korean Revised Version gives first that he rose up to avoid the face of the LORD (여호와의 낯을 피하려고 일어나), meaning to flee to Tarshish, and has him go up into the ship (배에 올랐더라), where WEB reads “went down into it”.
- The LORD sends out a great wind on the sea, and the lot falls on Jonah
the text says, “But the LORD sent out a great wind on the sea, and there was a mighty storm on the sea, so that the ship was likely to break up.” Then the mariners are afraid, and every man cries to his god. They throw the cargo that was in the ship into the sea to lighten the ship. But Jonah had gone down into the innermost parts of the ship, and he was laying down, and was fast asleep. So the ship master comes to him, and says to him, “What do you mean, sleeper? Arise, call on your God! Maybe your God will notice us, so that we won’t perish.” They all say to each other, “Come! Let’s cast lots, that we may know who is responsible for this evil that is on us.” So they cast lots, and the lot falls on Jonah. Then they ask him, “Tell us, please, for whose cause this evil is on us. What is your occupation? Where do you come from? What is your country? Of what people are you?” He says to them, “I am a Hebrew, and I fear the LORD, the God of heaven, who has made the sea and the dry land.” Then the men are exceedingly afraid, and say to him, “What have you done?” For the men knew that he was fleeing from the presence of the LORD, because he had told them. The Korean Revised Version reads at 1:6 혹시 하나님이 우리를 생각하사, with 하나님, God, where WEB reads “Maybe your God will notice us”; and at 1:10 tells first that he had told them and that the men knew (자기가 여호와의 낯을 피함인줄을 그들에게 고하였으므로 무리가 알고), and then their question.
- Jonah is thrown into the sea; the sea ceases its raging, and the men fear the LORD exceedingly
they say to him, “What shall we do to you, that the sea may be calm to us?” For the sea grew more and more stormy. He says to them, “Take me up, and throw me into the sea. Then the sea will be calm for you; for I know that because of me this great storm is on you.” Nevertheless the men row hard to get them back to the land; but they cannot, for the sea grew more and more stormy against them. Therefore they cry to the LORD, and say, “We beg you, LORD, we beg you, don’t let us die for this man’s life, and don’t lay on us innocent blood; for you, LORD, have done as it pleased you.” So they take up Jonah and throw him into the sea; and the sea ceases its raging. Then the men fear the LORD exceedingly; and they offer a sacrifice to the LORD and make vows. The Korean Revised Version tells first that the sea grew more and more stormy (바다가 점점 흉용한지라), and at 1:15 names no one who threw him (요나를 들어 바다에 던지매), where WEB reads “they took up Jonah”.
- A huge fish swallows up Jonah, and Jonah is in the belly of the fish three days and three nights
the text says, “The LORD prepared a huge fish to swallow up Jonah, and Jonah was in the belly of the fish three days and three nights.” The Korean Revised Version reads 여호와께서 이미 큰 물고기를 예비하사, with 이미, already.
- Jonah’s prayer to the LORD out of the fish’s belly
Jonah prays to the LORD, his God, out of the fish’s belly. He says, “I called because of my affliction to the LORD. He answered me. Out of the belly of Sheol I cried. You heard my voice. For you threw me into the depths, in the heart of the seas. The flood was all around me. All your waves and your billows passed over me. I said, ‘I have been banished from your sight; yet I will look again toward your holy temple.’ The waters surrounded me, even to the soul. The deep was around me. The weeds were wrapped around my head. I went down to the bottoms of the mountains. The earth barred me in forever; yet you have brought my life up from the pit, LORD my God. When my soul fainted within me, I remembered the LORD. My prayer came in to you, into your holy temple. Those who regard vain idols forsake their own mercy. But I will sacrifice to you with the voice of thanksgiving. I will pay that which I have vowed. Salvation belongs to the LORD.” WEB sets a second opening quotation mark at 2:7, inside the prayer it opens at 2:2. The Korean Revised Version reads at 2:2 주께서 내게 대답하셨고, addressing the LORD in the second person, where WEB reads “He answered me”, and 스올의 뱃속 for “the belly of Sheol”; at 2:6 it calls on 나의 하나님 여호와여 before 주께서 내 생명을 구덩이에서 건지셨나이다; and at 2:8 it reads 자기에게 베푸신 은혜를 버렸사오나, they forsake the mercy shown to them, where WEB reads “forsake their own mercy”.
- Jonah is vomited out on the dry land
the text says, “Then the LORD spoke to the fish, and it vomited out Jonah on the dry land.” The Korean Revised Version reads 여호와께서 그 물고기에게 명하시매, the LORD commanded the fish, and gives the vomiting no subject (요나를 육지에 토하니라).
- The LORD’s word that came to Jonah the second time: go to Nineveh and preach to it
the LORD’s word comes to Jonah the second time, saying, “Arise, go to Nineveh, that great city, and preach to it the message that I give you.” The Korean Revised Version reads 내가 네게 명한 바를 그들에게 선포하라, with the message the LORD says he commanded (내가 네게 명한 바), to be preached to them (그들에게), where WEB reads “preach to it the message that I give you”.
- Jonah goes to Nineveh and cries that in forty days it will be overthrown
so Jonah arises, and goes to Nineveh, according to the LORD’s word. The text says, “Now Nineveh was an exceedingly great city, three days’ journey across.” Jonah begins to enter into the city a day’s journey, and he cries out, and says, “In forty days, Nineveh will be overthrown!” The Korean Revised Version reads 삼일길이라, a three days’ way, at 3:3, and at 3:4 has him enter the city and go a day’s way (그 성에 들어가며 곧 하룻길을 행하며).
- The people of Nineveh believe God, and the decree of the king of Nineveh and his nobles is published
the people of Nineveh believe God; and they proclaim a fast and put on sackcloth, from their greatest even to their least. The news reaches the king of Nineveh, and he arises from his throne, takes off his royal robe, covers himself with sackcloth, and sits in ashes. The text goes on, “He made a proclamation and published through Nineveh by the decree of the king and his nobles, saying, ‘Let neither man nor animal, herd nor flock, taste anything; let them not feed, nor drink water; but let them be covered with sackcloth, both man and animal, and let them cry mightily to God. Yes, let them turn everyone from his evil way and from the violence that is in his hands. Who knows whether God will not turn and relent, and turn away from his fierce anger, so that we might not perish?’” The Korean Revised Version has the king make the decree with his nobles and proclaim it in Nineveh (왕이 그 대신으로 더불어 조서를 내려 니느웨에 선포하여), reads 여호와께 부르짖을 것이며, cry to the LORD, at 3:8, where WEB reads “cry mightily to God”, and closes 3:9 with 그렇지 않을줄을 누가 알겠느냐, who knows that it will not be so.
- God relents of the disaster, and does not do it
the text says, “God saw their works, that they turned from their evil way. God relented of the disaster which he said he would do to them, and he didn’t do it.”
- Jonah is angry and prays to the LORD, and the LORD asks him whether it is right for him to be angry
it displeases Jonah exceedingly, and he is angry. He prays to the LORD, and says, “Please, LORD, wasn’t this what I said when I was still in my own country? Therefore I hurried to flee to Tarshish, for I knew that you are a gracious God and merciful, slow to anger, and abundant in loving kindness, and you relent of doing harm. Therefore now, LORD, take, I beg you, my life from me, for it is better for me to die than to live.” The LORD says, “Is it right for you to be angry?” The Korean Revised Version reads at 4:1 요나가 심히 싫어하고 노하여, Jonah was much displeased and angry, and runs 4:1 into 4:2 with no new subject (여호와께 기도하여 가로되).
- Jonah sits in a booth east of the city, and God prepares a vine, a worm and a sultry east wind
Jonah goes out of the city and sits on the east side of the city, and there makes himself a booth and sits under it in the shade, until he might see what would become of the city. The text says, “The LORD God prepared a vine and made it to come up over Jonah, that it might be a shade over his head to deliver him from his discomfort.” So Jonah is exceedingly glad because of the vine. The text goes on, “But God prepared a worm at dawn the next day, and it chewed on the vine so that it withered. When the sun arose, God prepared a sultry east wind; and the sun beat on Jonah’s head,” so that he is faint and requests for himself that he might die. He says, “It is better for me to die than to live.” These four verses do not name the city. The Korean Revised Version reads 박 넝쿨, a gourd vine, where WEB reads “a vine”.
- God’s question to Jonah about the vine and about Nineveh
God says to Jonah, “Is it right for you to be angry about the vine?” He says, “I am right to be angry, even to death.” The LORD says, “You have been concerned for the vine, for which you have not labored, neither made it grow; which came up in a night and perished in a night. Shouldn’t I be concerned for Nineveh, that great city, in which are more than one hundred twenty thousand persons who can’t discern between their right hand and their left hand, and also many animals?” The Korean Revised Version reads at 4:11 십 이만 여명 where WEB reads “more than one hundred twenty thousand persons”, and closes the question with 내가 아끼는 것이 어찌 합당치 아니하냐, where WEB opens 4:11 with “Shouldn’t I be concerned for Nineveh”.
Micah
- The LORD’s word that came to Micah of Morasheth concerning Samaria and Jerusalem
the heading reads, “The LORD’s word that came to Micah of Morasheth in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.” The text goes on, “Hear, you peoples, all of you! Listen, O earth, and all that is therein. Let the Lord GOD be witness against you, the Lord from his holy temple. For behold, the LORD comes out of his place, and will come down and tread on the high places of the earth. The mountains melt under him, and the valleys split apart like wax before the fire, like waters that are poured down a steep place. All this is for the disobedience of Jacob, and for the sins of the house of Israel. What is the disobedience of Jacob? Isn’t it Samaria? And what are the high places of Judah? Aren’t they Jerusalem? Therefore I will make Samaria like a rubble heap of the field, like places for planting vineyards; and I will pour down its stones into the valley, and I will uncover its foundations. All her idols will be beaten to pieces, all her temple gifts will be burned with fire, and I will destroy all her images; for of the hire of a prostitute has she gathered them, and to the hire of a prostitute shall they return.” WEB opens a quotation at 1:5 and closes it at the end of 1:7. The Korean Revised Version calls the word at 1:1 사마리아와 예루살렘에 관한 묵시, a vision concerning Samaria and Jerusalem, where WEB reads “which he saw concerning Samaria and Jerusalem”, and at 1:2 reads 주 여호와께서 너희에게 대하여 증거하시되, with the Lord GOD testifying, where WEB reads “Let the Lord GOD be witness against you”.
- The words of lamenting, and the places named from Gath to Adullam
the speaker (“I”) says, “For this I will lament and wail. I will go stripped and naked. I will howl like the jackals and mourn like the ostriches. For her wounds are incurable; for it has come even to Judah. It reaches to the gate of my people, even to Jerusalem.” The text goes on, “Don’t tell it in Gath. Don’t weep at all. At Beth Ophrah I have rolled myself in the dust. Pass on, inhabitant of Shaphir, in nakedness and shame. The inhabitant of Zaanan won’t come out. The wailing of Beth Ezel will take from you his protection. For the inhabitant of Maroth waits anxiously for good, because evil has come down from the LORD to the gate of Jerusalem. Harness the chariot to the swift steed, inhabitant of Lachish. She was the beginning of sin to the daughter of Zion; for the transgressions of Israel were found in you. Therefore you will give a parting gift to Moresheth Gath. The houses of Achzib will be a deceitful thing to the kings of Israel. I will yet bring a conqueror to you, inhabitants of Mareshah. The glory of Israel will come to Adullam. Shave your heads, and cut off your hair for the children of your delight. Enlarge your baldness like the vulture, for they have gone into captivity from you!” The “I” of 1:8 is not named. The places of this passage are recorded, in order, in the list mic-1-10-15. The Korean Revised Version reads at 1:10 베들레아브라에서 티끌에 굴찌어다, a command to roll in the dust at Beth Ophrah, where WEB reads “At Beth Ophrah I have rolled myself in the dust”; names Lachish twice at 1:13 (라기스 거민아 … 라기스는 딸 시온의 죄의 근본이니), where WEB reads “She” in the second place; and gives 1:14 as a command to give the parting gift to 가드모레셋, one word, where WEB reads “Therefore you will give a parting gift to Moresheth Gath”.
- The woe on those who devise iniquity on their beds, and the LORD’s word of an evil time
the text says, “Woe to those who devise iniquity and work evil on their beds! When the morning is light, they practice it, because it is in the power of their hand. They covet fields and seize them, and houses, then take them away. They oppress a man and his house, even a man and his heritage.” Therefore the LORD says: “Behold, I am planning against these people a disaster, from which you will not remove your necks, neither will you walk haughtily, for it is an evil time. In that day they will take up a parable against you, and lament with a doleful lamentation, saying, ‘We are utterly ruined! My people’s possession is divided up. Indeed he takes it from me and assigns our fields to traitors!’” The text goes on, “Therefore you will have no one who divides the land by lot in the LORD’s assembly.” WEB keeps 2:4 inside the LORD’s words, which it closes at the end of 2:4; the Korean Revised Version closes them at the end of 2:3 (재앙의 때임이니라 하셨느니라) and gives 2:4 after them.
- The word about “Don’t prophesy!” and the prophet of this people
the text says, “‘Don’t prophesy!’—they prophesy— ‘Don’t prophesy about these things. Disgrace won’t overtake us.’ Shall it be said, O house of Jacob, ‘Is the LORD’s Spirit angry? Are these his doings? Don’t my words do good to him who walks blamelessly?’ But lately my people have risen up as an enemy. You strip the robe and clothing from those who pass by without a care, returning from battle. You drive the women of my people out from their pleasant houses; from their young children you take away my blessing forever. Arise, and depart! For this is not your resting place, because of uncleanness that destroys, even with a grievous destruction. If a man walking in a spirit of falsehood lies, saying, ‘I will prophesy to you of wine and of strong drink,’ he would be the prophet of this people.” These six verses carry no formula naming who speaks. The Korean Revised Version reads 2:6 otherwise, with no break in the words (그들이 말하기를 너희는 예언하지 말라 이것은 예언할 것이 아니어늘 욕하는 말을 그치지 아니한다 하는도다); and at 2:7 gives 나의 말이 행위 정직한 자에게 유익되지 아니하냐 after the question 어찌 이르기를 … 하겠느냐, outside it, where WEB sets “Don’t my words do good to him who walks blamelessly?” inside what is said.
- The word that the remnant of Israel will be put together as the sheep of Bozrah
the text says, “I will surely assemble all of you, Jacob. I will surely gather the remnant of Israel. I will put them together as the sheep of Bozrah, as a flock in the middle of their pasture. They will swarm with people. He who breaks open the way goes up before them. They break through the gate, and go out. Their king passes on before them, with the LORD at their head.” The Korean Revised Version reads at 2:12 그들의 인수가 많으므로 소리가 크게 들릴 것이며, their noise will be loud for their number, where WEB reads “They will swarm with people”, and gives 2:13 in the future (그리로 좇아 나갈 것이며 … 여호와께서 선두로 행하시리라).
- What the speaker (“I”) says to the heads of Jacob and the rulers of the house of Israel
the speaker (“I”) says, “Please listen, you heads of Jacob, and rulers of the house of Israel: Isn’t it for you to know justice? You who hate the good, and love the evil; who tear off their skin, and their flesh from off their bones; who also eat the flesh of my people, and peel their skin from off them, and break their bones, and chop them in pieces, as for the pot, and as meat within the cauldron. Then they will cry to the LORD, but he will not answer them. Yes, he will hide his face from them at that time, because they made their deeds evil.” WEB opens these words with “I said”, and closes them at the end of 3:4. The Korean Revised Version reads at 3:1 내가 또 이르노니, a saying again in the present, and names 내 백성 at 3:2 (내 백성의 가죽을 벗기고), where WEB names “my people” at 3:3 (“who also eat the flesh of my people”).
- The LORD’s word concerning the prophets who lead the people astray
the text says, “The LORD says concerning the prophets who lead my people astray—for those who feed their teeth, they proclaim, ‘Peace!’ and whoever doesn’t provide for their mouths, they prepare war against him:” and the LORD says, “Therefore night is over you, with no vision, and it is dark to you, that you may not divine; and the sun will go down on the prophets, and the day will be black over them. The seers shall be disappointed, and the diviners confounded. Yes, they shall all cover their lips, for there is no answer from God.” The speaker (“I”) says, “But as for me, I am full of power by the LORD’s Spirit, and of judgment, and of might, to declare to Jacob his disobedience, and to Israel his sin.” WEB closes the LORD’s words at the end of 3:7. The Korean Revised Version gives first 내 백성을 유혹하는 선지자는 … 전쟁을 준비하는도다, then the formula at the end of 3:5 (이런 선지자에 대하여 여호와께서 가라사대), closes the LORD’s words inside 3:6 (점 치지 못하리라 하셨나니), and gives the rest of 3:6 and 3:7 after them, ending 3:7 with 하나님이 응답지 아니하심이어니와, because God does not answer.
- The word that Zion will be plowed like a field
the text says, “Please listen to this, you heads of the house of Jacob, and rulers of the house of Israel, who abhor justice, and pervert all equity, who build up Zion with blood, and Jerusalem with iniquity. Her leaders judge for bribes, and her priests teach for a price, and her prophets tell fortunes for money; yet they lean on the LORD, and say, ‘Isn’t the LORD among us? No disaster will come on us.’ Therefore Zion for your sake will be plowed like a field, and Jerusalem will become heaps of rubble, and the mountain of the temple like the high places of a forest.” These four verses carry no formula naming who speaks. The Korean Revised Version reads 그 두령은, its heads, at 3:11, where WEB reads “Her leaders”.
- The word that in the latter days the mountain of the LORD’s temple will be established
the text says, “But in the latter days, it will happen that the mountain of the LORD’s temple will be established on the top of the mountains, and it will be exalted above the hills; and peoples will stream to it. Many nations will go and say, ‘Come! Let’s go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths.’ For the law will go out of Zion, and the LORD’s word from Jerusalem; and he will judge between many peoples, and will decide concerning strong nations afar off. They will beat their swords into plowshares, and their spears into pruning hooks. Nation will not lift up sword against nation, neither will they learn war any more. But every man will sit under his vine and under his fig tree. No one will make them afraid, for the mouth of the LORD of Armies has spoken. Indeed all the nations may walk in the name of their gods, but we will walk in the name of the LORD our God forever and ever.” The Korean Revised Version reads at 4:3 무리가 그 칼을 쳐서 보습을 만들고, naming 무리, the multitude, as those who beat their swords, where WEB reads “They will beat their swords into plowshares”.
- The LORD’s word that in that day he will assemble the lame and make them a remnant
“In that day,” says the LORD, “I will assemble that which is lame, and I will gather that which is driven away, and that which I have afflicted; and I will make that which was lame a remnant, and that which was cast far off a strong nation: and the LORD will reign over them on Mount Zion from then on, even forever.” The text goes on, “You, tower of the flock, the hill of the daughter of Zion, to you it will come. Yes, the former dominion will come, the kingdom of the daughter of Jerusalem.” Where WEB reads at 4:7 “the LORD will reign over them on Mount Zion”, the Korean Revised Version has the LORD speak of himself in the first person (나 여호와가 시온산에서 이제부터 영원까지 그들을 치리하리라), and closes his words at the end of 4:7 (하셨나니).
- The word that the daughter of Zion will come even to Babylon and be rescued there
the text says, “Now why do you cry out aloud? Is there no king in you? Has your counselor perished, that pains have taken hold of you as of a woman in travail? Be in pain, and labor to give birth, daughter of Zion, like a woman in travail; for now you will go out of the city, and will dwell in the field, and will come even to Babylon. There you will be rescued. There the LORD will redeem you from the hand of your enemies. Now many nations have assembled against you, that say, ‘Let her be defiled, and let our eye gloat over Zion.’ But they don’t know the thoughts of the LORD, neither do they understand his counsel; for he has gathered them like the sheaves to the threshing floor. Arise and thresh, daughter of Zion, for I will make your horn iron, and I will make your hoofs bronze. You will beat in pieces many peoples. I will devote their gain to the LORD, and their substance to the Lord of the whole earth.” The Korean Revised Version gives the king and the counselor of 4:9 as statements, not questions (너희 중에 왕이 없어졌고 네 모사가 죽었으므로); and at 4:13 has the daughter of Zion devote the spoil to the LORD (네가 그들의 탈취물을 구별하여 여호와께 드리며), where WEB reads “I will devote their gain to the LORD”.
- The word that one who is to be ruler in Israel will come out of Bethlehem Ephrathah
the text says, “Now you shall gather yourself in troops, daughter of troops. He has laid siege against us. They will strike the judge of Israel with a rod on the cheek. But you, Bethlehem Ephrathah, being small among the clans of Judah, out of you one will come out to me who is to be ruler in Israel; whose goings out are from of old, from ancient times. Therefore he will abandon them until the time that she who is in labor gives birth. Then the rest of his brothers will return to the children of Israel. He shall stand, and shall shepherd in the strength of the LORD, in the majesty of the name of the LORD his God. They will live, for then he will be great to the ends of the earth. He will be our peace when Assyria invades our land and when he marches through our fortresses, then we will raise against him seven shepherds, and eight leaders of men. They will rule the land of Assyria with the sword, and the land of Nimrod in its gates. He will deliver us from the Assyrian, when he invades our land, and when he marches within our border.” The Korean Revised Version reads at 5:1 딸 군대여 너는 떼를 모을찌어다 그들이 우리를 에워쌌으니, with 그들이, they, where WEB reads “He has laid siege against us”; at 5:2 작을찌라도, though small, where WEB reads “being small”; at 5:5 앗수르 사람이, the Assyrian, where WEB reads “when Assyria invades our land”; and at 5:6 황무케 하며, they will lay waste, where WEB reads “They will rule”.
- The remnant of Jacob, and the LORD’s word that in that day he will cut off the horses, the chariots and the images
the text says, “The remnant of Jacob will be among many peoples like dew from the LORD, like showers on the grass, that don’t wait for man nor wait for the sons of men. The remnant of Jacob will be among the nations, among many peoples, like a lion among the animals of the forest, like a young lion among the flocks of sheep; who, if he goes through, treads down and tears in pieces, and there is no one to deliver. Let your hand be lifted up above your adversaries, and let all of your enemies be cut off.” “It will happen in that day”, says the LORD, “that I will cut off your horses from among you and will destroy your chariots. I will cut off the cities of your land and will tear down all your strongholds. I will destroy witchcraft from your hand. You shall have no soothsayers. I will cut off your engraved images and your pillars from among you; and you shall no more worship the work of your hands. I will uproot your Asherah poles from among you; and I will destroy your cities. I will execute vengeance in anger and wrath on the nations that didn’t listen.” The Korean Revised Version reads 5:9 as a wish of the speaker (네 모든 원수를 진멸하기를 바라노라), where WEB reads “Let your hand be lifted up above your adversaries, and let all of your enemies be cut off”, and closes the LORD’s words at the end of 5:15 (갚으리라 하셨느니라).
- The word about the LORD’s controversy with his people, and what the LORD requires
the text says, “Listen now to what the LORD says:” and the LORD says, “Arise, plead your case before the mountains, and let the hills hear what you have to say. Hear, you mountains, the LORD’s indictment, and you enduring foundations of the earth; for the LORD has a case against his people, and he will contend with Israel. My people, what have I done to you? How have I burdened you? Answer me! For I brought you up out of the land of Egypt, and redeemed you out of the house of bondage. I sent before you Moses, Aaron, and Miriam. My people, remember now what Balak king of Moab devised, and what Balaam the son of Beor answered him from Shittim to Gilgal, that you may know the righteous acts of the LORD.” The text goes on, “How shall I come before the LORD, and bow myself before the exalted God? Shall I come before him with burnt offerings, with calves a year old? Will the LORD be pleased with thousands of rams? With tens of thousands of rivers of oil? Shall I give my firstborn for my disobedience? The fruit of my body for the sin of my soul? He has shown you, O man, what is good. What does the LORD require of you, but to act justly, to love mercy, and to walk humbly with your God?” The Korean Revised Version has the LORD speak at 6:1 to the one who speaks (내게 이르시기를), closes those words inside 6:1 (하셨나니), and gives 6:3–5 as what the LORD will say (이르시기를 … 하실 것이니라); at 6:5 it reads 싯딤에서부터 길갈까지의 일을 추억하라, remember what was from Shittim to Gilgal, where WEB has Balaam answer Balak “from Shittim to Gilgal”; and at 6:8 it reads 주께서, the Lord, where WEB reads “He”.
- The LORD’s call to the city, and the statutes of Omri and the works of Ahab’s house
the text says, “The LORD’s voice calls to the city— and wisdom fears your name— ‘Listen to the rod, and he who appointed it. Are there yet treasures of wickedness in the house of the wicked, and a short ephah that is accursed? Shall I tolerate dishonest scales, and a bag of deceitful weights? Her rich men are full of violence, her inhabitants speak lies, and their tongue is deceitful in their speech. Therefore I also have struck you with a grievous wound. I have made you desolate because of your sins. You shall eat, but not be satisfied. Your hunger will be within you. You will store up, but not save, and that which you save I will give up to the sword. You will sow, but won’t reap. You will tread the olives, but won’t anoint yourself with oil; and crush grapes, but won’t drink the wine. For the statutes of Omri are kept, and all the works of Ahab’s house. You walk in their counsels, that I may make you a ruin, and your inhabitants a hissing. You will bear the reproach of my people.’” WEB opens a quotation at 6:9 before “Listen to the rod” and closes it at the end of 6:16. The Korean Revised Version reads at 6:9 너희는 매를 순히 받고 그것을 정하신 자를 순종할찌니라 with no quotation; at 6:11 내가 만일 부정한 저울을 썼거나 주머니에 거짓 저울추를 두었으면 깨끗하겠느냐, where WEB reads “Shall I tolerate dishonest scales”; and at 6:16 너희가 오므리의 율례와 아합 집의 모든 행위를 지키고, with 너희가 as those who keep them, where WEB reads “For the statutes of Omri are kept”.
- The words of the speaker (“I”) that open with “Misery is mine!”
the speaker (“I”) says, “Misery is mine! Indeed, I am like one who gathers the summer fruits, as gleanings of the vineyard. There is no cluster of grapes to eat. My soul desires to eat the early fig. The godly man has perished out of the earth, and there is no one upright among men. They all lie in wait for blood; every man hunts his brother with a net. Their hands are on that which is evil to do it diligently. The ruler and judge ask for a bribe. The powerful man dictates the evil desire of his soul. Thus they conspire together. The best of them is like a brier. The most upright is worse than a thorn hedge. The day of your watchmen, even your visitation, has come; now is the time of their confusion. Don’t trust in a neighbor. Don’t put confidence in a friend. With the woman lying in your embrace, be careful of the words of your mouth! For the son dishonors the father, the daughter rises up against her mother, the daughter-in-law against her mother-in-law; a man’s enemies are the men of his own house. But as for me, I will look to the LORD. I will wait for the God of my salvation. My God will hear me.” These seven verses do not name the speaker. The Korean Revised Version reads at 7:4 그들의 파숫군들의 날 곧 그들의 형벌의 날, the day of their watchmen and of their punishment, where WEB reads “The day of your watchmen, even your visitation”.
- The words to the enemy not to rejoice, and the day to build the walls
the speaker (“I”) says, “Don’t rejoice against me, my enemy. When I fall, I will arise. When I sit in darkness, the LORD will be a light to me. I will bear the indignation of the LORD, because I have sinned against him, until he pleads my case and executes judgment for me. He will bring me out to the light. I will see his righteousness. Then my enemy will see it, and shame will cover her who said to me, ‘Where is the LORD your God?’ My eyes will see her. Now she will be trodden down like the mire of the streets.” The text goes on, “A day to build your walls! In that day, he will extend your boundary. In that day they will come to you from Assyria and the cities of Egypt, and from Egypt even to the River, and from sea to sea, and mountain to mountain. Yet the land will be desolate because of those who dwell therein, for the fruit of their doings.” The Korean Revised Version reads the enemy of 7:10 as 그, where WEB reads “her” and “she”; at 7:11 지경이 넓혀질 것이라, the boundary will be extended, with no one who extends it; and at 7:12 앗수르에서 애굽 성읍들에까지, from Assyria to the cities of Egypt, where WEB reads “from Assyria and the cities of Egypt”.
- The plea to feed the flock in Bashan and Gilead, and “Who is a God like you?”
the text says, “Shepherd your people with your staff, the flock of your heritage, who dwell by themselves in a forest. Let them feed in the middle of fertile pasture land, in Bashan and Gilead, as in the days of old. ‘As in the days of your coming out of the land of Egypt, I will show them marvelous things.’ The nations will see and be ashamed of all their might. They will lay their hand on their mouth. Their ears will be deaf. They will lick the dust like a serpent. Like crawling things of the earth, they will come trembling out of their dens. They will come with fear to the LORD our God, and will be afraid because of you. Who is a God like you, who pardons iniquity, and passes over the disobedience of the remnant of his heritage? He doesn’t retain his anger forever, because he delights in loving kindness. He will again have compassion on us. He will tread our iniquities under foot. You will cast all their sins into the depths of the sea. You will give truth to Jacob, and mercy to Abraham, as you have sworn to our fathers from the days of old.” WEB sets 7:15 inside quotation marks of its own and names no one who says it. The Korean Revised Version opens 7:15 with 가라사대 and 7:16 with 가로되, naming no speaker; reads at 7:14 갈멜속 삼림에, in the forest in Carmel, where WEB reads “in a forest” and “in the middle of fertile pasture land” and names no Carmel; addresses the one it praises at 7:18 (주께서는 … 노를 항상 품지 아니하시나이다), where WEB reads “He doesn’t retain his anger forever”; reads 우리의 모든 죄를 at 7:19, where WEB reads “all their sins”; and at 7:20 gives first 주께서 옛적에 우리 열조에게 맹세하신대로, where WEB closes the verse with “as you have sworn to our fathers from the days of old”.
Nahum
- The opening of the revelation about Nineveh
the heading reads, “A revelation about Nineveh. The book of the vision of Nahum the Elkoshite.” The text goes on, “The LORD is a jealous God and avenges. The LORD avenges and is full of wrath. The LORD takes vengeance on his adversaries, and he maintains wrath against his enemies. The LORD is slow to anger, and great in power, and will by no means leave the guilty unpunished. The LORD has his way in the whirlwind and in the storm, and the clouds are the dust of his feet. He rebukes the sea and makes it dry, and dries up all the rivers. Bashan and Carmel languish. The flower of Lebanon languishes. The mountains quake before him, and the hills melt away. The earth trembles at his presence, yes, the world, and all who dwell in it. Who can stand before his indignation? Who can endure the fierceness of his anger? His wrath is poured out like fire, and the rocks are broken apart by him. The LORD is good, a stronghold in the day of trouble; and he knows those who take refuge in him. But with an overflowing flood, he will make a full end of her place, and will pursue his enemies into darkness.” The Korean Revised Version gives 1:1 as one sentence (니느웨에 대한 중한 경고 곧 엘고스 사람 나훔의 묵시의 글이라), and at 1:8 reads 그곳을, that place, where WEB reads “her place”.
- The question “What do you plot against the LORD?” and the feet of him who brings good news
the text says, “What do you plot against the LORD? He will make a full end. Affliction won’t rise up the second time. For entangled like thorns, and drunken as with their drink, they are consumed utterly like dry stubble. One has gone out of you who devises evil against the LORD, who counsels wickedness.” The LORD says, “Though they are in full strength and likewise many, even so they will be cut down and pass away. Though I have afflicted you, I will afflict you no more. Now I will break his yoke from off you, and will burst your bonds apart.” The text goes on, “The LORD has commanded concerning you: ‘No more descendants will bear your name. Out of the house of your gods, I will cut off the engraved image and the molten image. I will make your grave, for you are vile.’ Behold, on the mountains the feet of him who brings good news, who publishes peace! Keep your feasts, Judah! Perform your vows, for the wicked one will no more pass through you. He is utterly cut off.” The text does not name the one of 1:11 or him who brings good news (1:15). The Korean Revised Version gives 1:14 in the LORD’s first person (나 여호와가 네게 대하여 명하였나니), where WEB reads “The LORD has commanded concerning you”.
- The words “He who dashes in pieces has come up against you” and the shields and the chariots
the text says, “He who dashes in pieces has come up against you. Keep the fortress! Watch the way! Strengthen your waist! Fortify your power mightily! For the LORD restores the excellency of Jacob as the excellency of Israel, for the destroyers have destroyed them and ruined their vine branches. The shield of his mighty men is made red. The valiant men are in scarlet. The chariots flash with steel in the day of his preparation, and the pine spears are brandished. The chariots rage in the streets. They rush back and forth in the wide ways. Their appearance is like torches. They run like the lightnings. He summons his picked troops. They stumble on their way. They dash to its wall, and the protective shield is put in place. The gates of the rivers are opened, and the palace is dissolved. It is decreed: she is uncovered, she is carried away; and her servants moan as with the voice of doves, beating on their breasts.” The text does not name him who dashes in pieces. The Korean Revised Version names the queen at 2:7 (정명대로 왕후가 벌거벗은 몸으로 끌려가며), where WEB reads “It is decreed: she is uncovered, she is carried away”.
- The words about Nineveh, like a pool of water, and the den of the lions
the text says, “But Nineveh has been from of old like a pool of water, yet they flee away. ‘Stop! Stop!’ they cry, but no one looks back. Take the plunder of silver. Take the plunder of gold, for there is no end of treasure, an abundance of every precious thing. She is empty, void, and waste. The heart melts, the knees knock together, their bodies and faces have grown pale. Where is the den of the lions, and the feeding place of the young lions, where the lion and the lioness walked with the lion’s cubs, and no one made them afraid? The lion tore in pieces enough for his cubs, and strangled prey for his lionesses, and filled his caves with the kill and his dens with prey.” “Behold, I am against you,” says the LORD of Armies, “and I will burn her chariots in the smoke, and the sword will devour your young lions; and I will cut off your prey from the earth, and the voice of your messengers will no longer be heard.” The Korean Revised Version names Nineveh at 2:10 (니느웨가 공허하였고 황무하였도다), where WEB reads “She is empty, void, and waste”; at 2:13 it reads 너의 병거들을, in the second person, where WEB reads “her chariots”, and it opens 2:13 with 만군의 여호와의 말씀에 and closes it with 하셨느니라.
- The woe on the bloody city, and the word of the LORD of Armies: “Behold, I am against you”
the text says, “Woe to the bloody city! It is all full of lies and robbery—no end to the prey. The noise of the whip, the noise of the rattling of wheels, prancing horses, and bounding chariots, the horseman charging, and the flashing sword, the glittering spear, and a multitude of slain, and a great heap of corpses, and there is no end of the bodies. They stumble on their bodies because of the multitude of the prostitution of the alluring prostitute, the mistress of witchcraft, who sells nations through her prostitution, and families through her witchcraft.” “Behold, I am against you,” says the LORD of Armies, “and I will lift your skirts over your face. I will show the nations your nakedness, and the kingdoms your shame. I will throw abominable filth on you and make you vile, and will make you a spectacle. It will happen that all those who look at you will flee from you, and say, ‘Nineveh is laid waste! Who will mourn for her?’ Where will I seek comforters for you?” The Korean Revised Version opens 3:5 with 만군의 여호와의 말씀에 and closes 3:7 with 하시도다; at 3:7 it reads 이르기를 니느웨가 황무하였도다 누가 위하여 애곡하며 내가 어디서 너를 위로할 자를 구하리요 하리라, where WEB closes the words of those who flee before “Where will I seek comforters for you?”
- The words “Are you better than No-Amon”
the text says, “Are you better than No-Amon, who was situated among the rivers, who had the waters around her, whose rampart was the sea, and her wall was of the sea? Cush and Egypt were her boundless strength. Put and Libya were her helpers. Yet was she carried away. She went into captivity. Her young children also were dashed in pieces at the head of all the streets, and they cast lots for her honorable men, and all her great men were bound in chains. You also will be drunken. You will be hidden. You also will seek a stronghold because of the enemy. All your fortresses will be like fig trees with the first-ripe figs. If they are shaken, they fall into the mouth of the eater. Behold, your troops among you are women. The gates of your land are set wide open to your enemies. The fire has devoured your bars.” The Korean Revised Version reads 붓과 루빔 at 3:9, where WEB reads “Put and Libya”.
- The words “Draw water for the siege” and the call to the king of Assyria
the text says, “Draw water for the siege. Strengthen your fortresses. Go into the clay, and tread the mortar. Make the brick kiln strong. There the fire will devour you. The sword will cut you off. It will devour you like the grasshopper. Multiply like grasshoppers. Multiply like the locust. You have increased your merchants more than the stars of the skies. The grasshopper strips and flees away. Your guards are like the locusts, and your officials like the swarms of locusts, which settle on the walls on a cold day, but when the sun appears, they flee away, and their place is not known where they are. Your shepherds slumber, king of Assyria. Your nobles lie down. Your people are scattered on the mountains, and there is no one to gather them. There is no healing your wound, for your injury is fatal. All who hear the report of you clap their hands over you, for who hasn’t felt your endless cruelty?” The text does not name the king of Assyria. The Korean Revised Version opens 3:18 with the call 앗수르 왕이여, where WEB reads “Your shepherds slumber, king of Assyria”.
Habakkuk
- The opening of the revelation which Habakkuk the prophet saw
the heading reads, “The revelation which Habakkuk the prophet saw.” The speaker (“I”) says, “LORD, how long will I cry, and you will not hear? I cry out to you ‘Violence!’ and will you not save? Why do you show me iniquity, and look at perversity? For destruction and violence are before me. There is strife, and contention rises up. Therefore the law is paralyzed, and justice never prevails; for the wicked surround the righteous; therefore justice comes out perverted.” The Korean Revised Version reads at 1:1 선지자 하박국의 묵시로 받은 경고라, the burden Habakkuk the prophet received in a vision.
- The words “Look among the nations” and “I am raising up the Chaldeans”
the text says, “Look among the nations, watch, and wonder marvelously; for I am working a work in your days which you will not believe though it is told you. For, behold, I am raising up the Chaldeans, that bitter and hasty nation who march through the width of the earth, to possess dwelling places that are not theirs. They are feared and dreaded. Their judgment and their dignity proceed from themselves. Their horses also are swifter than leopards, and are more fierce than the evening wolves. Their horsemen press proudly on. Yes, their horsemen come from afar. They fly as an eagle that hurries to devour. All of them come for violence. Their hordes face forward. They gather prisoners like sand. Yes, they scoff at kings, and princes are a derision to them. They laugh at every stronghold, for they build up an earthen ramp and take it. Then they sweep by like the wind and go on. They are indeed guilty, whose strength is their god.” WEB names no speaker for these words. The Korean Revised Version opens 1:5 with 여호와께서 가라사대, the LORD said; at 1:6 it reads 갈대아 사람을 일으켰나니, in the past, where WEB reads “I am raising up the Chaldeans”; and at 1:11 it gives first that they make their strength their god (그들은 그 힘으로 자기 신을 삼는 자라), then that they sweep by like the wind and become guilty.
- The speaker asks the LORD why he tolerates those who deal treacherously
the speaker (“I”) says, “Aren’t you from everlasting, LORD my God, my Holy One? We will not die. LORD, you have appointed them for judgment. You, Rock, have established him to punish. You who have purer eyes than to see evil, and who cannot look on perversity, why do you tolerate those who deal treacherously and keep silent when the wicked swallows up the man who is more righteous than he, and make men like the fish of the sea, like the creeping things that have no ruler over them? He takes up all of them with the hook. He catches them in his net and gathers them in his dragnet. Therefore he rejoices and is glad. Therefore he sacrifices to his net and burns incense to his dragnet, because by them his life is luxurious and his food is good. Will he therefore continually empty his net, and kill the nations without mercy?” WEB names no speaker at 1:12. The Korean Revised Version opens 1:12 with 선지가 가로되, the prophet said, and reads there 그를 두셨나이다, appointed him, where WEB reads “you have appointed them”.
- The LORD’s answer to the speaker: “Write the vision”
the speaker (“I”) says, “I will stand at my watch and set myself on the ramparts, and will look out to see what he will say to me, and what I will answer concerning my complaint.” The LORD answers the speaker, “Write the vision, and make it plain on tablets, that he who runs may read it. For the vision is yet for the appointed time, and it hurries toward the end, and won’t prove false. Though it takes time, wait for it, because it will surely come. It won’t delay.” WEB does not close at the end of 2:3 the quotation it opens at 2:2. The Korean Revised Version reads at 2:1 나의 질문에 대하여 어떻게 대답하실는지, how the speaker’s question will be answered, where WEB reads “what I will answer concerning my complaint”, and closes 2:1 with 그리하였더니, which WEB does not have.
- The words “the righteous will live by his faith”
the text says, “Behold, his soul is puffed up. It is not upright in him, but the righteous will live by his faith. Yes, moreover, wine is treacherous: an arrogant man who doesn’t stay at home, who enlarges his desire as Sheol; he is like death and can’t be satisfied, but gathers to himself all nations and heaps to himself all peoples.” Neither edition names a speaker in 2:4–5. WEB sets no quotation mark in them, and has not closed the quotation it opens at 2:2. The Korean Revised Version reads at 2:5 그는 술을 즐기며, he delights in wine, where WEB reads “wine is treacherous”.
- The words “Woe to him who increases that which is not his”
the text says, “Won’t all these take up a parable against him, and a taunting proverb against him, and say, ‘Woe to him who increases that which is not his, and who enriches himself by extortion! How long?’ Won’t your debtors rise up suddenly, and wake up those who make you tremble, and you will be their victim? Because you have plundered many nations, all the remnant of the peoples will plunder you because of men’s blood, and for the violence done to the land, to the city and to all who dwell in it.” WEB closes the words of the taunt at “How long?” in 2:6; the Korean Revised Version closes the words it opens with 곧 이르기를 only at the end of 2:8 (… 강포를 행하였음이니라 하리라), and in 2:6 it reads 언제까지 이르겠느냐 before 볼모잡은 것으로 무겁게 짐진 자여, him who loads himself with pledges.
- The words “Woe to him who gets an evil gain for his house”
the text says, “Woe to him who gets an evil gain for his house, that he may set his nest on high, that he may be delivered from the hand of evil! You have devised shame to your house by cutting off many peoples, and have sinned against your soul. For the stone will cry out of the wall, and the beam out of the woodwork will answer it.” WEB sets no quotation mark in these verses. The Korean Revised Version gives 2:9 in another order, 재앙을 피하기 위하여 높은데 깃들이려 하며 자기 집을 위하여 불의의 이를 취하는 자에게 화 있을찐저, the woe last.
- The words “Woe to him who builds a town with blood”
the text says, “Woe to him who builds a town with blood, and establishes a city by iniquity! Behold, isn’t it from the LORD of Armies that the peoples labor for the fire, and the nations weary themselves for vanity? For the earth will be filled with the knowledge of the LORD’s glory, as the waters cover the sea.” WEB sets no quotation mark in these verses.
- The words “Woe to him who gives his neighbor drink”
the text says, “Woe to him who gives his neighbor drink, pouring your inflaming wine until they are drunk, so that you may gaze at their naked bodies! You are filled with shame, and not glory. You will also drink and be exposed! The cup of the LORD’s right hand will come around to you, and disgrace will cover your glory. For the violence done to Lebanon will overwhelm you, and the destruction of the animals will terrify you, because of men’s blood and for the violence done to the land, to every city and to those who dwell in them.” WEB opens a quotation at 2:15 and does not close it at the end of 2:17. The Korean Revised Version reads at 2:16 너의 할례 아니한 것을 드러내라, a command to show uncircumcision, where WEB reads “be exposed”, and at 2:17 has the one addressed do violence to Lebanon (네가 레바논에 강포를 행한 것), where WEB reads “the violence done to Lebanon”.
- The words about the engraved image, and “Woe to him who says to the wood, ‘Awake!’”
the text says, “What value does the engraved image have, that its maker has engraved it; the molten image, even the teacher of lies, that he who fashions its form trusts in it, to make mute idols? Woe to him who says to the wood, ‘Awake!’ or to the mute stone, ‘Arise!’ Shall this teach? Behold, it is overlaid with gold and silver, and there is no breath at all within it. But the LORD is in his holy temple. Let all the earth be silent before him!” WEB opens a quotation at 2:18 and closes one at the end of 2:20, and names no speaker. The Korean Revised Version reads at 2:20 그 성전, his temple, where WEB reads “his holy temple”.
- The opening of the prayer of Habakkuk the prophet, set to victorious music
the heading reads, “A prayer of Habakkuk, the prophet, set to victorious music.” The prayer begins, “LORD, I have heard of your fame. I stand in awe of your deeds, LORD. Renew your work in the middle of the years. In the middle of the years make it known. In wrath, you remember mercy.” The Korean Revised Version reads at 3:1 시기오놋에 맞춘바, set to 시기오놋, where WEB reads “set to victorious music”, and ends 3:2 with a plea, 진노 중에라도 긍휼을 잊지 마옵소서, do not forget mercy even in wrath, where WEB reads “In wrath, you remember mercy.”
- The words of the prayer: “God came from Teman”
the prayer goes on, “God came from Teman, the Holy One from Mount Paran. Selah. His glory covered the heavens, and his praise filled the earth. His splendor is like the sunrise. Rays shine from his hand, where his power is hidden. Plague went before him, and pestilence followed his feet. He stood, and shook the earth. He looked, and made the nations tremble. The ancient mountains were crumbled. The age-old hills collapsed. His ways are eternal. I saw the tents of Cushan in affliction. The dwellings of the land of Midian trembled.” The Korean Revised Version sets the word at 3:3 in brackets, (셀라), where WEB reads “Selah.”, and at 3:5 reads 불덩이가, balls of fire, where WEB reads “pestilence”.
- The words of the prayer: “Was the LORD displeased with the rivers?”
the prayer goes on, “Was the LORD displeased with the rivers? Was your anger against the rivers, or your wrath against the sea, that you rode on your horses, on your chariots of salvation? You uncovered your bow. You called for your sworn arrows. Selah. You split the earth with rivers. The mountains saw you, and were afraid. The storm of waters passed by. The deep roared and lifted up its hands on high. The sun and moon stood still in the sky at the light of your arrows as they went, at the shining of your glittering spear. You marched through the land in wrath. You threshed the nations in anger. You went out for the salvation of your people, for the salvation of your anointed. You crushed the head of the land of wickedness. You stripped them head to foot. Selah. You pierced the heads of his warriors with their own spears. They came as a whirlwind to scatter me, gloating as if to devour the wretched in secret. You trampled the sea with your horses, churning mighty waters.” The text does not name the anointed of 3:13. The Korean Revised Version opens 3:8 by calling on the LORD (여호와여 주께서 말을 타시며), where WEB asks “Was the LORD displeased with the rivers?”; sets the word at 3:9 and 3:13 in brackets, (셀라), where WEB reads “Selah.”; reads at 3:13 기름 받은 자, the anointed, where WEB reads “your anointed”; and at 3:14 tells first that they came as a whirlwind to scatter the speaker, then that the LORD pierced the heads of their warriors with their own spears.
- The words of the prayer: “yet I will rejoice in the LORD”
the prayer goes on, “I heard, and my body trembled. My lips quivered at the voice. Rottenness enters into my bones, and I tremble in my place because I must wait quietly for the day of trouble, for the coming up of the people who invade us. For even though the fig tree doesn’t flourish, nor fruit be in the vines, the labor of the olive fails, the fields yield no food, the flocks are cut off from the fold, and there is no herd in the stalls, yet I will rejoice in the LORD. I will be joyful in the God of my salvation! GOD, the Lord, is my strength. He makes my feet like deer’s feet, and enables me to go in high places.” It closes, “For the music director, on my stringed instruments.” The Korean Revised Version gives 3:16 in another order, the waiting for the day of trouble before the rottenness in the bones (무리가 우리를 치러 올라오는 환난날을 내가 기다리므로 내 뼈에 썩이는 것이 들어 왔으며), and closes 3:19 with 이 노래는 영장을 위하여 내 수금에 맞춘 것이니라, which speaks of 이 노래, this song, set to the speaker’s stringed instrument for the chief musician.
Zephaniah
- The LORD’s word to Zephaniah son of Cushi in the days of Josiah king of Judah
the heading reads, “The LORD’s word which came to Zephaniah, the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah, in the days of Josiah, the son of Amon, king of Judah.” “I will utterly sweep away everything from the surface of the earth,” says the LORD. “I will sweep away man and animal. I will sweep away the birds of the sky, the fish of the sea, and the heaps of rubble with the wicked. I will cut off man from the surface of the earth,” says the LORD. “I will stretch out my hand against Judah and against all the inhabitants of Jerusalem. I will cut off the remnant of Baal from this place—the name of the idolatrous and pagan priests, those who worship the army of the sky on the housetops, those who worship and swear by the LORD and also swear by Malcam, those who have turned back from following the LORD, and those who haven’t sought the LORD nor inquired after him.” WEB sets no quotation marks in 1:2–6. The Korean Revised Version gives 1:1 in another order: first the days of Josiah son of Amon (아몬의 아들 유다 왕 요시아의 시대에 스바냐에게 임한 여호와의 말씀이라), then, in a sentence of its own, Zephaniah’s forebears from Hezekiah down (스바냐는 히스기야의 현손이요 아마랴의 증손이요 그다랴의 손자요 구시의 아들이었더라). It opens 1:2 with 여호와께서 가라사대, the LORD said, and at 1:4 reads 그마림이란 이름과 및 그 제사장들, the name of the 그마림 and the priests, where WEB reads “the name of the idolatrous and pagan priests”.
- The LORD’s word of the day of the LORD’s sacrifice
the text says, “Be silent at the presence of the Lord GOD, for the day of the LORD is at hand. For the LORD has prepared a sacrifice. He has consecrated his guests.” “It will happen in the day of the LORD’s sacrifice that I will punish the princes, the king’s sons, and all those who are clothed with foreign clothing. In that day, I will punish all those who leap over the threshold, who fill their master’s house with violence and deceit. In that day,” says the LORD, “there will be the noise of a cry from the fish gate, a wailing from the second quarter, and a great crashing from the hills. Wail, you inhabitants of Maktesh, for all the people of Canaan are undone! All those who were loaded with silver are cut off. It will happen at that time, that I will search Jerusalem with lamps, and I will punish the men who are settled on their dregs, who say in their heart, ‘The LORD will not do good, neither will he do evil.’ Their wealth will become a plunder, and their houses a desolation. Yes, they will build houses, but won’t inhabit them. They will plant vineyards, but won’t drink their wine.” WEB’s only quotation marks in these verses are around the words of 1:12. The Korean Revised Version opens 1:10 with the formula, 나 여호와가 말하노라.
- The words “The great day of the LORD is near”
the text says, “The great day of the LORD is near. It is near and hurries greatly, the voice of the day of the LORD. The mighty man cries there bitterly. That day is a day of wrath, a day of distress and anguish, a day of trouble and ruin, a day of darkness and gloom, a day of clouds and blackness, a day of the trumpet and alarm against the fortified cities and against the high battlements. I will bring such distress on men that they will walk like blind men because they have sinned against the LORD. Their blood will be poured out like dust and their flesh like dung. Neither their silver nor their gold will be able to deliver them in the day of the LORD’s wrath, but the whole land will be devoured by the fire of his jealousy; for he will make an end, yes, a terrible end, of all those who dwell in the land.” WEB sets no quotation mark in these verses. The Korean Revised Version gives 1:17 in the LORD’s first person (이는 그들이 나 여호와께 범죄하였음이라), where WEB reads “because they have sinned against the LORD”, and names the LORD twice at 1:18 (여호와의 질투의 불에, 여호와가 이 땅 모든 거민을 멸절하되), where WEB reads “by the fire of his jealousy” and “he will make an end”.
- The words to gather together, and to seek the LORD
the text says, “Gather yourselves together, yes, gather together, you nation that has no shame, before the appointed time when the day passes as the chaff, before the fierce anger of the LORD comes on you, before the day of the LORD’s anger comes on you. Seek the LORD, all you humble of the land, who have kept his ordinances. Seek righteousness. Seek humility. It may be that you will be hidden in the day of the LORD’s anger.” WEB sets no quotation mark in these verses. The Korean Revised Version reads at 2:2 명령이 시행되기 전, 광음이 겨 같이 날아 지나가기 전, before the decree is carried out, before the time passes like chaff, where WEB reads “before the appointed time when the day passes as the chaff”.
- The words about Gaza, Ashkelon, Ashdod and Ekron, and Canaan, the land of the Philistines
the text says, “For Gaza will be forsaken, and Ashkelon a desolation. They will drive out Ashdod at noonday, and Ekron will be rooted up. Woe to the inhabitants of the sea coast, the nation of the Cherethites! The LORD’s word is against you, Canaan, the land of the Philistines. I will destroy you until there is no inhabitant. The sea coast will be pastures, with cottages for shepherds and folds for flocks. The coast will be for the remnant of the house of Judah. They will find pasture. In the houses of Ashkelon, they will lie down in the evening, for the LORD, their God, will visit them and restore them.” WEB sets no quotation mark in these verses. The Korean Revised Version calls on Canaan at 2:5 before the LORD’s word (블레셋 사람의 땅 가나안아 여호와의 말이 너희를 치나니), and at 2:7 reads 그 사로잡힘을 돌이킬 것임이니라, will turn back their captivity, where WEB reads “restore them”.
- The word of the LORD of Armies that Moab will be as Sodom, and the children of Ammon as Gomorrah
“I have heard the reproach of Moab and the insults of the children of Ammon, with which they have reproached my people and magnified themselves against their border. Therefore, as I live,” says the LORD of Armies, the God of Israel, “surely Moab will be as Sodom, and the children of Ammon as Gomorrah, a possession of nettles and salt pits, and a perpetual desolation. The remnant of my people will plunder them, and the survivors of my nation will inherit them.” The text goes on, “This they will have for their pride, because they have reproached and magnified themselves against the people of the LORD of Armies. The LORD will be awesome to them, for he will famish all the gods of the land. Men will worship him, everyone from his place, even all the shores of the nations.” WEB sets no quotation mark in these verses. The Korean Revised Version gives the formula of 2:9 before the oath (그러므로 만군의 여호와 이스라엘의 하나님이 말하노라 내가 나의 삶을 두고 맹세하노니).
- The words about the Cushites, Assyria and Nineveh
the text says, “You Cushites also, you will be killed by my sword. He will stretch out his hand against the north, destroy Assyria, and will make Nineveh a desolation, as dry as the wilderness. Herds will lie down in the middle of her, all kinds of animals. Both the pelican and the porcupine will lodge in its capitals. Their calls will echo through the windows. Desolation will be in the thresholds, for he has laid bare the cedar beams. This is the joyous city that lived carelessly, that said in her heart, ‘I am, and there is no one besides me.’ How she has become a desolation, a place for animals to lie down in! Everyone who passes by her will hiss and shake their fists.” WEB’s only quotation marks in these verses are around the city’s words of 2:15. The Korean Revised Version names the LORD at 2:13 (여호와가 북방을 향하여 손을 펴서), where WEB reads “He will stretch out his hand against the north”.
- The woe on the oppressing city, and the LORD’s word: “Therefore wait for me”
the text says, “Woe to her who is rebellious and polluted, the oppressing city! She didn’t obey the voice. She didn’t receive correction. She didn’t trust in the LORD. She didn’t draw near to her God. Her princes within her are roaring lions. Her judges are evening wolves. They leave nothing until the next day. Her prophets are arrogant and treacherous people. Her priests have profaned the sanctuary. They have done violence to the law. The LORD, within her, is righteous. He will do no wrong. Every morning he brings his justice to light. He doesn’t fail, but the unjust know no shame.” The text does not name the city. “I have cut off nations. Their battlements are desolate. I have made their streets waste, so that no one passes by. Their cities are destroyed, so that there is no man, so that there is no inhabitant. I said, ‘Just fear me. Receive correction,’ so that her dwelling won’t be cut off, according to all that I have appointed concerning her. But they rose early and corrupted all their doings. Therefore wait for me”, says the LORD, “until the day that I rise up to the prey, for my determination is to gather the nations, that I may assemble the kingdoms to pour on them my indignation, even all my fierce anger, for all the earth will be devoured with the fire of my jealousy.” WEB sets no quotation marks around 3:6–7 but those of the words “Just fear me. Receive correction,” and opens a quotation at 3:8, “Therefore wait for me”, which it closes at the end of 3:13. The Korean Revised Version opens 3:8 with the formula, 나 여호와가 말하노라, and at 3:7 gives 너의 거처가 끊어지지 아니하리라 inside the words it opens with 내가 이르기를 (… 하였으나), where WEB gives “so that her dwelling won’t be cut off” after those words.
- The words “I will purify the lips of the peoples”
the text says, “For then I will purify the lips of the peoples, that they may all call on the LORD’s name, to serve him shoulder to shoulder. From beyond the rivers of Cush, my worshipers, even the daughter of my dispersed people, will bring my offering. In that day you will not be disappointed for all your doings in which you have transgressed against me; for then I will take away out from among you your proudly exulting ones, and you will no more be arrogant in my holy mountain. But I will leave among you an afflicted and poor people, and they will take refuge in the LORD’s name. The remnant of Israel will not do iniquity nor speak lies, neither will a deceitful tongue be found in their mouth, for they will feed and lie down, and no one will make them afraid.” These verses carry no formula naming who speaks; WEB sets them inside the quotation it opens at 3:8 and closes at the end of 3:13. The Korean Revised Version reads at 3:9 나 여호와의 이름을, in the LORD’s first person, where WEB reads “the LORD’s name”.
- The words “Sing, daughter of Zion!” and the LORD’s word that follows
the text says, “Sing, daughter of Zion! Shout, Israel! Be glad and rejoice with all your heart, daughter of Jerusalem. The LORD has taken away your judgments. He has thrown out your enemy. The King of Israel, the LORD, is among you. You will not be afraid of evil any more. In that day, it will be said to Jerusalem, ‘Don’t be afraid, Zion. Don’t let your hands be weak.’ The LORD, your God, is among you, a mighty one who will save. He will rejoice over you with joy. He will calm you in his love. He will rejoice over you with singing.” It goes on, “I will remove those who grieve about the appointed feasts from you. They are a burden and a reproach to you. Behold, at that time I will deal with all those who afflict you; and I will save those who are lame and gather those who were driven away. I will give them praise and honor, whose shame has been in all the earth. At that time I will bring you in, and at that time I will gather you; for I will give you honor and praise among all the peoples of the earth when I restore your fortunes before your eyes,” says the LORD. WEB’s only quotation marks in these verses are around the words said to Jerusalem at 3:16. The Korean Revised Version closes those words only at the end of 3:17 (… 기뻐하시리라 하리라), and at 3:18 reads 내가 대회로 인하여 근심하는 자를 모으리니, where the one who speaks will gather (모으리니) those who grieve because of the solemn assembly, and WEB reads “I will remove those who grieve about the appointed feasts from you”.
Haggai
- The LORD’s word by Haggai the prophet to Zerubbabel and Joshua
in the second year of Darius the king, in the sixth month, in the first day of the month, the LORD’s word comes by Haggai the prophet, to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, saying, “This is what the LORD of Armies says: These people say, ‘The time hasn’t yet come, the time for the LORD’s house to be built.’”
- The LORD’s word: “Consider your ways” and “build the house”
then the LORD’s word comes by Haggai the prophet, saying, “Is it a time for you yourselves to dwell in your paneled houses, while this house lies waste? Now therefore this is what the LORD of Armies says: ‘Consider your ways. You have sown much, and bring in little. You eat, but you don’t have enough. You drink, but you aren’t filled with drink. You clothe yourselves, but no one is warm; and he who earns wages earns wages to put them into a bag with holes in it.’ “This is what the LORD of Armies says: ‘Consider your ways. Go up to the mountain, bring wood, and build the house. I will take pleasure in it, and I will be glorified,” says the LORD. “You looked for much, and, behold, it came to little; and when you brought it home, I blew it away. Why?” says the LORD of Armies, “Because of my house that lies waste, while each of you is busy with his own house. Therefore for your sake the heavens withhold the dew, and the earth withholds its fruit. I called for a drought on the land, on the mountains, on the grain, on the new wine, on the oil, on that which the ground produces, on men, on livestock, and on all the labor of the hands.” The Korean Revised Version has the word come to Haggai (선지자 학개에게, to Haggai the prophet), reads 1:6 with 찌라도 (even if), 너희가 많이 뿌릴찌라도 수입이 적으며, where WEB reads “You have sown much, and bring in little”, and gives the clauses of 1:4 and 1:9 in another order.
- Zerubbabel, Joshua, and all the remnant of the people obey the LORD’s voice and work on the house
then Zerubbabel the son of Shealtiel and Joshua the son of Jehozadak, the high priest, with all the remnant of the people, obey the LORD their God’s voice, and the words of Haggai the prophet, as the LORD their God had sent him; and the people fear the LORD. Then Haggai, the LORD’s messenger, speaks the LORD’s message to the people, saying, “I am with you,” says the LORD. The LORD stirs up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remnant of the people; and they come and work on the house of the LORD of Armies, their God, in the twenty-fourth day of the month, in the sixth month, in the second year of Darius the king. The Korean Revised Version reads at 1:12 이는 그들의 하나님 여호와께서 그를 보내셨음을 인함이라 (because the LORD their God had sent him) where WEB reads “as the LORD their God had sent him”, and 백성이 다 (all the people) where WEB reads “the people”; it reads 여호와의 명 (the LORD’s command) where WEB reads “the LORD’s message” (1:13); and it closes 1:14 with 하였으니 and gives the date of 1:15 as a sentence of its own, 때는 다리오왕 이년 유월 이십 사일이었더라 (the time was the second year of Darius the king, the sixth month, the twenty-fourth day).
- The LORD’s word that the latter glory of this house will be greater than the former
in the seventh month, in the twenty-first day of the month, the LORD’s word comes by Haggai the prophet, saying, “Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, and to the remnant of the people, saying, ‘Who is left among you who saw this house in its former glory? How do you see it now? Isn’t it in your eyes as nothing? Yet now be strong, Zerubbabel,’ says the LORD. ‘Be strong, Joshua son of Jehozadak, the high priest. Be strong, all you people of the land,’ says the LORD, ‘and work, for I am with you,’ says the LORD of Armies. This is the word that I covenanted with you when you came out of Egypt, and my Spirit lived among you. ‘Don’t be afraid.’ For this is what the LORD of Armies says: ‘Yet once more, it is a little while, and I will shake the heavens, the earth, the sea, and the dry land; and I will shake all nations. The treasure of all nations will come, and I will fill this house with glory, says the LORD of Armies. The silver is mine, and the gold is mine,’ says the LORD of Armies. ‘The latter glory of this house will be greater than the former,’ says the LORD of Armies; ‘and in this place I will give peace,’ says the LORD of Armies.” The text does not say that Haggai spoke these words. Neither edition gives a year at 2:1. The Korean Revised Version has the word come to Haggai (선지자 학개에게); reads at 2:5 that the word and the Spirit still remain (오히려 너희 중에 머물러 있나니, still remain among you), where WEB reads “and my Spirit lived among you”; has no words for WEB’s “Yet once more” (2:6 조금 있으면, in a little while); and gives the clauses of 2:4 in another order.
- Haggai asks the priests concerning the law, and the priests answer
in the twenty-fourth day of the ninth month, in the second year of Darius, the LORD’s word comes by Haggai the prophet, saying, “The LORD of Armies says: Ask now the priests concerning the law, saying, ‘If someone carries holy meat in the fold of his garment, and with his fold touches bread, stew, wine, oil, or any food, will it become holy?’” The priests answer, “No.” Then Haggai says, “If one who is unclean by reason of a dead body touches any of these, will it be unclean?” The priests answer, “It will be unclean.” WEB does not say who asks at 2:12. The Korean Revised Version gives the year first and names the king (다리오왕 이년, the second year of Darius the king), has the word come to Haggai (선지자 학개에게), and at 2:12 names the one who asks (학개가 물으매), where WEB names no one.
- Haggai’s answer: “So is this people”
then Haggai answers, “‘So is this people, and so is this nation before me,’ says the LORD; ‘and so is every work of their hands. That which they offer there is unclean. Now, please consider from this day and backward, before a stone was laid on a stone in the LORD’s temple. Through all that time, when one came to a heap of twenty measures, there were only ten. When one came to the wine vat to draw out fifty, there were only twenty. I struck you with blight, mildew, and hail in all the work of your hands; yet you didn’t turn to me,’ says the LORD. ‘Consider, please, from this day and backward, from the twenty-fourth day of the ninth month, since the day that the foundation of the LORD’s temple was laid, consider it. Is the seed yet in the barn? Yes, the vine, the fig tree, the pomegranate, and the olive tree haven’t produced. From today I will bless you.’” Both editions give Haggai’s answer to the end of 2:19. The Korean Revised Version sets the formula at the head of 2:17 (나 만군의 여호와가 말하노라, says the LORD of Armies) and reads 폭풍 (storm) where WEB reads “blight”; at 2:18 it joins the twenty-fourth day of the ninth month and the day the foundation of the LORD’s temple was being laid with 곧 (구월 이십 사일 곧 여호와의 전 지대를 쌓던 날부터); and at 2:19 it has no word for “Yes,” and reads 열매가 맺지 못하였었느니라 (have not borne fruit).
- The LORD’s word to speak to Zerubbabel, governor of Judah
the LORD’s word comes the second time to Haggai in the twenty-fourth day of the month, saying, “Speak to Zerubbabel, governor of Judah, saying, ‘I will shake the heavens and the earth. I will overthrow the throne of kingdoms. I will destroy the strength of the kingdoms of the nations. I will overthrow the chariots and those who ride in them. The horses and their riders will come down, everyone by the sword of his brother. In that day, says the LORD of Armies, I will take you, Zerubbabel my servant, the son of Shealtiel,’ says the LORD, ‘and will make you like a signet ring, for I have chosen you,’ says the LORD of Armies.” The text does not say that Haggai spoke these words. The Korean Revised Version gives the day first at 2:20 (그 달 이십 사일에, in the twenty-fourth day of the month), opens 2:23 with the formula and the call to Zerubbabel before 그 날에 (in that day), and reads 너로 인을 삼으리니 (will make you a signet) where WEB reads “will make you like a signet ring”.
Zechariah
- The LORD’s word to the prophet Zechariah in the eighth month, in the second year of Darius
in the eighth month, in the second year of Darius, the LORD’s word comes to the prophet Zechariah the son of Berechiah, the son of Iddo, saying, “The LORD was very displeased with your fathers. Therefore tell them, the LORD of Armies says: ‘Return to me,’ says the LORD of Armies, ‘and I will return to you,’ says the LORD of Armies. Don’t you be like your fathers, to whom the former prophets proclaimed, saying: The LORD of Armies says, ‘Return now from your evil ways and from your evil doings;’ but they didn’t hear nor listen to me, says the LORD. Your fathers, where are they? And the prophets, do they live forever? But my words and my decrees, which I commanded my servants the prophets, didn’t they overtake your fathers? Then they repented and said, ‘Just as the LORD of Armies determined to do to us, according to our ways and according to our practices, so he has dealt with us.’” The Korean Revised Version gives 1:2 in the LORD’s own first person and reads 무리의 열조, the fathers of the people, where WEB reads “your fathers”; at 1:6 it reads 돌쳐, turned, where WEB reads “repented”, and it closes the word with 하셨느니라 하라.
- The man among the myrtle trees the speaker sees in the night
the text says, “On the twenty-fourth day of the eleventh month, which is the month Shebat, in the second year of Darius, the LORD’s word came to the prophet Zechariah the son of Berechiah, the son of Iddo, saying,” and WEB opens a quotation at 1:8, where the speaker (“I”) says, “I had a vision in the night, and behold, a man riding on a red horse, and he stood among the myrtle trees that were in a ravine; and behind him there were red, brown, and white horses. Then I asked, ‘My lord, what are these?’” The angel who talked with him says to him, “I will show you what these are.” The man who stood among the myrtle trees answers, “They are the ones the LORD has sent to go back and forth through the earth.” They report to the LORD’s angel who stood among the myrtle trees, and say, “We have walked back and forth through the earth, and behold, all the earth is at rest and in peace.” Then the LORD’s angel replies, “O LORD of Armies, how long will you not have mercy on Jerusalem and on the cities of Judah, against which you have had indignation these seventy years?” The text says, “The LORD answered the angel who talked with me with kind and comforting words,” and does not give the words. The Korean Revised Version closes 1:7 with 이르시니라 and opens 1:8 with 내가 밤에 보니, where WEB reads “I had a vision in the night”; at 1:12 it speaks of the LORD in the third person (여호와께서 언제까지), where WEB reads “you”.
- The word of the LORD of Armies that he is jealous for Jerusalem and for Zion with a great jealousy
the angel who talked with the speaker (“I”) says to him, “Proclaim, saying, ‘The LORD of Armies says: “I am jealous for Jerusalem and for Zion with a great jealousy. I am very angry with the nations that are at ease; for I was but a little displeased, but they added to the calamity.” Therefore the LORD says: “I have returned to Jerusalem with mercy. My house shall be built in it,” says the LORD of Armies, “and a line shall be stretched out over Jerusalem.”’ Proclaim further, saying, ‘The LORD of Armies says: “My cities will again overflow with prosperity, and the LORD will again comfort Zion, and will again choose Jerusalem.”’”
- The four horns and the four craftsmen the speaker sees
the speaker (“I”) says, “I lifted up my eyes and saw, and behold, four horns.” The text goes on, “I asked the angel who talked with me, ‘What are these?’ He answered me, ‘These are the horns which have scattered Judah, Israel, and Jerusalem.’ The LORD showed me four craftsmen.” Then the speaker asks, “What are these coming to do?” and the text goes on, “He said, ‘These are the horns which scattered Judah, so that no man lifted up his head; but these have come to terrify them, to cast down the horns of the nations that lifted up their horn against the land of Judah to scatter it.’” Neither edition names who answers at 1:21; the Korean Revised Version gives the answer no subject (대답하여 가라사대 … 하시더라).
- The man with a measuring line the speaker sees
the speaker (“I”) says, “I lifted up my eyes, and saw, and behold, a man with a measuring line in his hand.” The text goes on, “Then I asked, ‘Where are you going?’ He said to me, ‘To measure Jerusalem, to see what is its width and what is its length.’ Behold, the angel who talked with me went out, and another angel went out to meet him, and said to him, ‘Run, speak to this young man, saying, “Jerusalem will be inhabited as villages without walls, because of the multitude of men and livestock in it. For I,” says the LORD, “will be to her a wall of fire around it, and I will be the glory in the middle of her.”’” Neither edition closes these words at the end of 2:5. Neither edition says who the young man is. The Korean Revised Version names no one spoken to at 2:4 (이르되), where WEB reads “and said to him”.
- The LORD’s word to flee from the land of the north
these eight verses do not name the speaker; the text says, “‘Come! Come! Flee from the land of the north,’ says the LORD; ‘for I have spread you abroad as the four winds of the sky,’ says the LORD. ‘Come, Zion! Escape, you who dwell with the daughter of Babylon.’ For the LORD of Armies says: ‘For honor he has sent me to the nations which plundered you; for he who touches you touches the apple of his eye. For, behold, I will shake my hand over them, and they will be a plunder to those who served them; and you will know that the LORD of Armies has sent me. Sing and rejoice, daughter of Zion! For behold, I come and I will dwell within you,’ says the LORD. Many nations shall join themselves to the LORD in that day, and shall be my people; and I will dwell among you, and you shall know that the LORD of Armies has sent me to you. The LORD will inherit Judah as his portion in the holy land, and will again choose Jerusalem. Be silent, all flesh, before the LORD; for he has roused himself from his holy habitation!” Both editions close the quotation at the end of 2:13, the Korean Revised Version with 하라 하더라. Neither edition says who the “me” is whom the LORD of Armies sends. The Korean Revised Version has no words for “Come! Come!” and tells first of the scattering at 2:6 (내가 너를 하늘의 사방 바람 같이 흩어지게 하였거니와); at 2:7 it reads 바벨론 성에 거하는 시온아, Zion who dwells in the city of Babylon, where WEB reads “you who dwell with the daughter of Babylon”.
- Joshua the high priest standing before the LORD’s angel, whom the speaker is shown
the text says, “He showed me Joshua the high priest standing before the LORD’s angel, and Satan standing at his right hand to be his adversary.” The LORD says to Satan, “The LORD rebuke you, Satan! Yes, the LORD who has chosen Jerusalem rebuke you! Isn’t this a burning stick plucked out of the fire?” The text goes on, “Now Joshua was clothed with filthy garments, and was standing before the angel. He answered and spoke to those who stood before him, saying, ‘Take the filthy garments off him.’ To him he said, ‘Behold, I have caused your iniquity to pass from you, and I will clothe you with rich clothing.’” The speaker (“I”) says, “Let them set a clean turban on his head,” and the text goes on, “So they set a clean turban on his head, and clothed him; and the LORD’s angel was standing by.” The Korean Revised Version names the LORD as the one who shows this at 3:1 (여호와께서 내게 보이시니라) and as the one who commands and speaks at 3:4 (여호와께서 자기 앞에 선 자들에게 명하사), where WEB reads “He”; at 3:2 it reads 여호와가 너를 책망하노라 as a statement, where WEB reads the wish “The LORD rebuke you”; and at 3:5 it gives the setting of the turban no subject, where WEB reads “they”.
- The word of the LORD of Armies with which the LORD’s angel solemnly assures Joshua
the text goes on, “The LORD’s angel solemnly assured Joshua, saying, ‘The LORD of Armies says: “If you will walk in my ways, and if you will follow my instructions, then you also shall judge my house, and shall also keep my courts, and I will give you a place of access among these who stand by. Hear now, Joshua the high priest, you and your fellows who sit before you, for they are men who are a sign; for, behold, I will bring out my servant, the Branch. For, behold, the stone that I have set before Joshua: on one stone are seven eyes; behold, I will engrave its inscription,” says the LORD of Armies, “and I will remove the iniquity of that land in one day. In that day,” says the LORD of Armies, “you will invite every man his neighbor under the vine and under the fig tree.”’” The text does not say who “my servant, the Branch” is. The Korean Revised Version reads 다스릴 것이요, shall rule, where WEB reads “judge” (3:7), and at 3:9 너 여호수아 where WEB reads “Joshua”, and 이 땅 where WEB reads “that land”.
- The lamp stand all of gold and the two olive trees the speaker sees
the speaker (“I”) says, “The angel who talked with me came again and wakened me, as a man who is wakened out of his sleep.” The text goes on, “He said to me, ‘What do you see?’ I said, ‘I have seen, and behold, a lamp stand all of gold, with its bowl on the top of it, and its seven lamps on it; there are seven pipes to each of the lamps which are on the top of it; and two olive trees by it, one on the right side of the bowl, and the other on the left side of it.’ I answered and spoke to the angel who talked with me, saying, ‘What are these, my lord?’ Then the angel who talked with me answered me, ‘Don’t you know what these are?’ I said, ‘No, my lord.’” The Korean Revised Version reads at 4:2 일곱 관이 있고, there are seven pipes, where WEB reads “there are seven pipes to each of the lamps”.
- The LORD’s word to Zerubbabel
4:6 calls the one who speaks only “he”; the text says, “Then he answered and spoke to me, saying, ‘This is the LORD’s word to Zerubbabel, saying, “Not by might, nor by power, but by my Spirit,” says the LORD of Armies. Who are you, great mountain? Before Zerubbabel you are a plain; and he will bring out the capstone with shouts of “Grace, grace, to it!”’” WEB closes his words there, and goes on, “Moreover the LORD’s word came to me, saying, ‘The hands of Zerubbabel have laid the foundation of this house. His hands shall also finish it; and you will know that the LORD of Armies has sent me to you. Indeed, who despises the day of small things? For these seven shall rejoice, and shall see the plumb line in the hand of Zerubbabel. These are the LORD’s eyes, which run back and forth through the whole earth.’” The Korean Revised Version goes on from 4:7 with 하셨고, which does not close his words before 4:8 (여호와의 말씀이 또 내게 임하여); at 4:10 it says first what the seven are and gives the rejoicing no subject (다림줄이 스룹바벨의 손에 있음을 보고 기뻐하리라), where WEB reads “these seven shall rejoice”.
- The two olive trees on the right and the left of the lamp stand, which the speaker asks about
the speaker (“I”) says, “Then I asked him, ‘What are these two olive trees on the right side of the lamp stand and on the left side of it?’ I asked him the second time, ‘What are these two olive branches, which are beside the two golden spouts that pour the golden oil out of themselves?’ He answered me, ‘Don’t you know what these are?’ I said, ‘No, my lord.’ Then he said, ‘These are the two anointed ones who stand by the Lord of the whole earth.’” Neither edition says who the two anointed ones are. The Korean Revised Version asks at 4:11 and 4:12 what the trees and the branches mean (무슨 뜻이니이까), where WEB reads “What are these”.
- The flying scroll the speaker sees
the speaker (“I”) says, “Then again I lifted up my eyes and saw, and behold, a flying scroll.” The text goes on, “He said to me, ‘What do you see?’ I answered, ‘I see a flying scroll; its length is twenty cubits, and its width ten cubits.’ Then he said to me, ‘This is the curse that goes out over the surface of the whole land, for everyone who steals shall be cut off according to it on the one side; and everyone who swears falsely shall be cut off according to it on the other side. I will cause it to go out,’ says the LORD of Armies, ‘and it will enter into the house of the thief, and into the house of him who swears falsely by my name; and it will remain in the middle of his house, and will destroy it with its timber and its stones.’” Neither edition names who “he” is in 5:2–3. The Korean Revised Version has no word for “falsely” at 5:3 (무릇 맹세하는 자는), and at 5:4 reads 내가 이것을 발하였나니 in the past, where WEB reads “I will cause it to go out”.
- The ephah basket and the woman the speaker sees
the angel who talked with the speaker (“I”) comes forward and says to him, “Lift up now your eyes and see what this is that is appearing.” The text goes on, “I said, ‘What is it?’ He said, ‘This is the ephah basket that is appearing.’ He said moreover, ‘This is their appearance in all the land—and behold, a lead cover weighing one talent was lifted up—and there was a woman sitting in the middle of the ephah basket.’ He said, ‘This is Wickedness;’ and he threw her down into the middle of the ephah basket; and he threw the lead weight on its mouth. Then I lifted up my eyes and saw, and behold, there were two women; and the wind was in their wings. Now they had wings like the wings of a stork, and they lifted up the ephah basket between earth and the sky. Then I said to the angel who talked with me, ‘Where are these carrying the ephah basket?’ He said to me, ‘To build her a house in the land of Shinar. When it is prepared, she will be set there in her own place.’” Neither edition names who “he” is at 5:6 and 5:8. In WEB the lifting of the lead and the woman both stand in his words, the lead first and “weighing one talent”; the Korean Revised Version gives the woman in his words (이 에바 가운데에는 한 여인이 앉았느니라) and the lifting of a round piece of lead in the narration (하는 동시에 둥근 납 한 조각이 들리더라), the woman first and with no talent. It reads 학 where WEB reads “stork” (5:9).
- The four chariots coming out from between two mountains, which the speaker sees
the speaker (“I”) says, “Again I lifted up my eyes, and saw, and behold, four chariots came out from between two mountains; and the mountains were mountains of bronze. In the first chariot were red horses. In the second chariot were black horses. In the third chariot were white horses. In the fourth chariot were dappled horses, all of them powerful.” The speaker asks the angel who talked with him, “What are these, my lord?” The angel answers him, “These are the four winds of the sky, which go out from standing before the Lord of all the earth. The one with the black horses goes out toward the north country; and the white went out after them; and the dappled went out toward the south country.” The text goes on, “The strong went out, and sought to go that they might walk back and forth through the earth. He said, ‘Go around and through the earth!’ So they walked back and forth through the earth. Then he called to me, and spoke to me, saying, ‘Behold, those who go toward the north country have quieted my spirit in the north country.’” Neither edition names who “he” is in 6:7–8. The Korean Revised Version closes the angel’s words at the end of 6:5 (하더라) and gives 6:6 as the narration, where WEB keeps 6:6 in the angel’s words.
- The LORD’s word to make crowns for the head of Joshua the high priest
the LORD’s word comes to the speaker (“I”), saying, “Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah; and come the same day, and go into the house of Josiah the son of Zephaniah, where they have come from Babylon. Yes, take silver and gold, and make crowns, and set them on the head of Joshua the son of Jehozadak, the high priest; and speak to him, saying, ‘The LORD of Armies says, “Behold, the man whose name is the Branch! He will grow up out of his place; and he will build the LORD’s temple. He will build the LORD’s temple. He will bear the glory, and will sit and rule on his throne. He will be a priest on his throne. The counsel of peace will be between them both. The crowns shall be to Helem, to Tobijah, to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the LORD’s temple. Those who are far off shall come and build in the LORD’s temple; and you shall know that the LORD of Armies has sent me to you. This will happen, if you will diligently obey the LORD your God’s voice.”’” WEB closes the quotations it opens at 6:10 and 6:12 only at the end of 6:15. The text does not say that the crowns were made or set, or who the man whose name is the Branch is. The Korean Revised Version has Heldai, Tobijah and Jedaiah, who returned from Babylon among the captives, come into the house of Josiah the son of Zephaniah (들었나니), and tells the speaker to go into that house the same day and take of them (6:10); it reads 면류관 with no mark of number, where WEB reads “crowns” (6:11, 6:14); it names no one to be spoken to at 6:12 (고하여 이르기를), where WEB reads “speak to him”; at 6:13 it reads 또 제사장이 자기 위에 있으리니 이 두 사이에 평화의 의논이 있으리라, where WEB reads “He will be a priest on his throne. The counsel of peace will be between them both.” It closes the words to be spoken at 6:13 (하셨다 하고) and the LORD’s word at the end of 6:14 (하시니라), and gives 6:15 after it.
- The people of Bethel send Sharezer and Regem Melech
in the fourth year of King Darius, the LORD’s word comes to Zechariah in the fourth day of the ninth month, the month of Chislev. Neither edition gives the words of that word at 7:1: WEB has no “saying”, and the Korean Revised Version closes the verse with 임하니라 (came). The people of Bethel send Sharezer and Regem Melech and their men to entreat the LORD’s favor, and to speak to the priests of the house of the LORD of Armies and to the prophets, saying, “Should I weep in the fifth month, separating myself, as I have done these so many years?” Neither edition gives an answer of the priests or the prophets in these verses. The Korean Revised Version gives the year, the month and the day together before the word comes (다리오왕 사년 구월 곧 기슬래월 사일에), and tells the entreating and the asking as done, where WEB makes them the purpose of the sending: 때에 벧엘 사람이 사레셀과 레겜멜렉과 그 종자를 보내어 여호와께 은혜를 구하고 … 물어 가로되 (at that time the people of Bethel sent Sharezer and Regem Melech and their men, and entreated the LORD’s favor, … and asked); its question is in the first person plural (우리가) where WEB reads “I”.
- The LORD’s word to speak to all the people of the land and to the priests of their fasting these seventy years
the word of the LORD of Armies comes to the speaker (“I”), saying, “Speak to all the people of the land and to the priests, saying, ‘When you fasted and mourned in the fifth and in the seventh month for these seventy years, did you at all fast to me, really to me? When you eat and when you drink, don’t you eat for yourselves and drink for yourselves? Aren’t these the words which the LORD proclaimed by the former prophets when Jerusalem was inhabited and in prosperity, and its cities around her, and the South and the lowland were inhabited?’” These verses do not name the speaker. The Korean Revised Version gives 7:7 as two sentences: a question about listening to the words the LORD proclaimed by the former prophets (여호와가 이전 선지자로 외친 말을 너희가 청종할 것이 아니냐), and a sentence of its own on that time (그 때에는 예루살렘과 사면 읍에 백성이 거하여 형통하였고 남방과 평원에도 사람이 거하였었느니라: at that time people lived in Jerusalem and the towns around it and prospered, and people lived in the South and the lowland too).
- The LORD’s word to execute true judgment
the LORD’s word comes to Zechariah, saying, “Thus has the LORD of Armies spoken, saying, ‘Execute true judgment, and show kindness and compassion every man to his brother. Don’t oppress the widow, the fatherless, the foreigner, nor the poor; and let none of you devise evil against his brother in your heart.’ But they refused to listen, and turned their backs, and stopped their ears, that they might not hear. Yes, they made their hearts as hard as flint, lest they might hear the law and the words which the LORD of Armies had sent by his Spirit by the former prophets. Therefore great wrath came from the LORD of Armies. It has come to pass that, as he called and they refused to listen, so they will call and I will not listen,” said the LORD of Armies; “but I will scatter them with a whirlwind among all the nations which they have not known. Thus the land was desolate after them, so that no man passed through nor returned; for they made the pleasant land desolate.” Where WEB reads “as he called” (7:13), the Korean Revised Version has the LORD’s first person (내가 불러도); at 7:12 it reads 큰 노가 나 만군의 여호와께로서 나왔도다 where WEB reads “Therefore great wrath came from the LORD of Armies”; and at 7:14 it reads 헤치리라 한 후로 이 땅이 황무하여 (after the saying that they would be scattered, this land was desolate), and closes the word at the end of 7:14 with 하시니라.
- The LORD’s word that he has returned to Zion and will dwell in the middle of Jerusalem
WEB reads at 8:1, “The word of the LORD of Armies came to me.” The LORD of Armies says: “I am jealous for Zion with great jealousy, and I am jealous for her with great wrath.” The LORD says: “I have returned to Zion, and will dwell in the middle of Jerusalem. Jerusalem shall be called ‘The City of Truth;’ and the mountain of the LORD of Armies, ‘The Holy Mountain.’” The LORD of Armies says: “Old men and old women will again dwell in the streets of Jerusalem, every man with his staff in his hand because of their old age. The streets of the city will be full of boys and girls playing in its streets.” The LORD of Armies says: “If it is marvelous in the eyes of the remnant of this people in those days, should it also be marvelous in my eyes?” says the LORD of Armies. The LORD of Armies says: “Behold, I will save my people from the east country and from the west country. I will bring them, and they will dwell within Jerusalem. They will be my people, and I will be their God, in truth and in righteousness.” These verses name no one to whom the word came, and the Korean Revised Version has no “to me” at 8:1: 만군의 여호와의 말씀이 임하여 이르시되 (the word of the LORD of Armies came, saying).
- The LORD’s word to those who hear the words of the prophets to let their hands be strong
the LORD of Armies says: “Let your hands be strong, you who hear in these days these words from the mouth of the prophets who were in the day that the foundation of the house of the LORD of Armies was laid, even the temple, that it might be built. For before those days there was no wages for man nor any wages for an animal, neither was there any peace to him who went out or came in, because of the adversary. For I set all men everyone against his neighbor. But now I will not be to the remnant of this people as in the former days,” says the LORD of Armies. “For the seed of peace and the vine will yield its fruit, and the ground will give its increase, and the heavens will give their dew. I will cause the remnant of this people to inherit all these things. It shall come to pass that, as you were a curse among the nations, house of Judah and house of Israel, so I will save you, and you shall be a blessing. Don’t be afraid. Let your hands be strong.” For the LORD of Armies says: “As I thought to do evil to you when your fathers provoked me to wrath,” says the LORD of Armies, “and I didn’t repent, so again I have thought in these days to do good to Jerusalem and to the house of Judah. Don’t be afraid. These are the things that you shall do: speak every man the truth with his neighbor. Execute the judgment of truth and peace in your gates, and let none of you devise evil in your hearts against his neighbor, and love no false oath; for all these are things that I hate,” says the LORD. Neither edition names the prophets of 8:9. The Korean Revised Version puts the bidding 손을 견고히 할지어다 at the end of 8:9, reads 평안한 추수 (a peaceful harvest) where WEB reads “the seed of peace” (8:12), calls the house of Judah and the house of Israel at the head of 8:13 (유다 족속아, 이스라엘 족속아), and at 8:14 has the calamity (재앙) purposed against the fathers, in the third person (내가 그들에게 재앙을 내리기로 뜻하고), where WEB reads “to do evil to you”.
- The LORD’s word that the fasts of the fourth, fifth, seventh, and tenth months shall be cheerful feasts for the house of Judah
the word of the LORD of Armies comes to the speaker (“I”). The LORD of Armies says: “The fasts of the fourth, fifth, seventh, and tenth months shall be for the house of Judah joy, gladness, and cheerful feasts. Therefore love truth and peace.” The LORD of Armies says: “Many peoples and the inhabitants of many cities will yet come. The inhabitants of one will go to another, saying, ‘Let’s go speedily to entreat the favor of the LORD, and to seek the LORD of Armies. I will go also.’ Yes, many peoples and strong nations will come to seek the LORD of Armies in Jerusalem and to entreat the favor of the LORD.” The LORD of Armies says: “In those days, ten men out of all the languages of the nations will take hold of the skirt of him who is a Jew, saying, ‘We will go with you, for we have heard that God is with you.’” These verses do not name the speaker. The Korean Revised Version has the fasts be changed (변하여) into feasts for the house of Judah (8:19), has the inhabitants seek the LORD of Armies before they entreat the LORD’s favor (만군의 여호와를 찾고 여호와께 은혜를 구하자, 8:21), and closes the word at the end of 8:23 with 하시니라.
- The revelation of the LORD’s word against the land of Hadrach
the text says, “A revelation. The LORD’s word is against the land of Hadrach, and will rest upon Damascus— for the eye of man and of all the tribes of Israel is toward the LORD— and Hamath, also, which borders on it, Tyre and Sidon, because they are very wise. Tyre built herself a stronghold, and heaped up silver like the dust, and fine gold like the mire of the streets. Behold, the Lord will dispossess her, and he will strike her power in the sea; and she will be devoured with fire. Ashkelon will see it, and fear; Gaza also, and will writhe in agony; as will Ekron, for her expectation will be disappointed; and the king will perish from Gaza, and Ashkelon will not be inhabited. Foreigners will dwell in Ashdod, and I will cut off the pride of the Philistines. I will take away his blood out of his mouth, and his abominations from between his teeth; and he also will be a remnant for our God; and he will be as a chieftain in Judah, and Ekron as a Jebusite. I will encamp around my house against the army, that no one pass through or return; and no oppressor will pass through them any more: for now I have seen with my eyes.” The heading of 9:1 names no prophet by whom or to whom the word comes. Neither edition says what Hamath borders on. The Korean Revised Version reads at 9:1 하드락 땅에 임하며 (comes on the land of Hadrach), where WEB reads “is against the land of Hadrach”, and gives 9:2 verbs of its own, 그 접경된 하맛에도 임하겠고 두로와 시돈은 넓은 지혜가 있으니 그들에게도 임하리라 (it will come on Hamath also, which borders on it; Tyre and Sidon are very wise, and it will come on them also).
- The word “Rejoice greatly, daughter of Zion!” and “Behold, your King comes to you!”
the text says, “Rejoice greatly, daughter of Zion! Shout, daughter of Jerusalem! Behold, your King comes to you! He is righteous, and having salvation; lowly, and riding on a donkey, even on a colt, the foal of a donkey. I will cut off the chariot from Ephraim and the horse from Jerusalem. The battle bow will be cut off; and he will speak peace to the nations. His dominion will be from sea to sea, and from the River to the ends of the earth.” The text does not say who the King is. The Korean Revised Version names the river at 9:10, 유브라데 강에서 (from the river Euphrates), where WEB reads “from the River”.
- The word “Turn to the stronghold, you prisoners of hope!”
the text says, “As for you also, because of the blood of your covenant, I have set free your prisoners from the pit in which is no water. Turn to the stronghold, you prisoners of hope! Even today I declare that I will restore double to you. For indeed I bend Judah as a bow for me. I have loaded the bow with Ephraim. I will stir up your sons, Zion, against your sons, Greece, and will make you like the sword of a mighty man. The LORD will be seen over them. His arrow will flash like lightning. The Lord GOD will blow the trumpet, and will go with whirlwinds of the south. The LORD of Armies will defend them. They will destroy and overcome with sling stones. They will drink, and roar as through wine. They will be filled like bowls, like the corners of the altar. The LORD their God will save them in that day as the flock of his people; for they are like the jewels of a crown, lifted on high over his land. For how great is his goodness, and how great is his beauty! Grain will make the young men flourish, and new wine the virgins.” The Korean Revised Version reads at 9:13 헬라 자식을 (the sons of Greece), where WEB addresses Greece, “your sons, Greece”; and at 9:15 it names blood three times, 피를 마시고 … 피가 가득한 동이와도 같고 피 묻은 제단 모퉁이와도 같을 것이라 (they will drink blood … like a bowl full of blood, like the corners of the altar stained with blood), where WEB names no blood: “They will drink, and roar as through wine. They will be filled like bowls, like the corners of the altar.”
- The word “Ask of the LORD rain in the spring time”
the text says, “Ask of the LORD rain in the spring time, the LORD who makes storm clouds, and he gives rain showers to everyone for the plants in the field. For the teraphim have spoken vanity, and the diviners have seen a lie; and they have told false dreams. They comfort in vain. Therefore they go their way like sheep. They are oppressed, because there is no shepherd. My anger is kindled against the shepherds, and I will punish the male goats, for the LORD of Armies has visited his flock, the house of Judah, and will make them as his majestic horse in the battle. From him will come the cornerstone, from him the tent peg, from him the battle bow, from him every ruler together. They will be as mighty men, treading down muddy streets in the battle. They will fight, because the LORD is with them. The riders on horses will be confounded.” The Korean Revised Version reads at 10:1 번개를 내는 여호와 (the LORD who makes lightning); gives the teraphim and the diviners of 10:2 present verbs (말하며 … 보고); joins 10:3’s 권고하여 (visiting) to the future 같게 하리니 (will make them like), with no “for”, where WEB reads “for the LORD of Armies has visited his flock”; and at 10:5 reads 그들이 싸와 말 탄 자들로 부끄러워하게 하리라 (they will fight and make the riders on horses ashamed), where WEB reads “The riders on horses will be confounded.”
- The LORD’s word that he will strengthen the house of Judah and save the house of Joseph
“I will strengthen the house of Judah, and I will save the house of Joseph. I will bring them back, for I have mercy on them. They will be as though I had not cast them off, for I am the LORD their God, and I will hear them. Ephraim will be like a mighty man, and their heart will rejoice as through wine. Yes, their children will see it and rejoice. Their heart will be glad in the LORD. I will signal for them and gather them, for I have redeemed them. They will increase as they were before. I will sow them among the peoples. They will remember me in far countries. They will live with their children and will return. I will bring them again also out of the land of Egypt, and gather them out of Assyria. I will bring them into the land of Gilead and Lebanon; and there won’t be room enough for them. He will pass through the sea of affliction, and will strike the waves in the sea, and all the depths of the Nile will dry up; and the pride of Assyria will be brought down, and the scepter of Egypt will depart. I will strengthen them in the LORD. They will walk up and down in his name,” says the LORD. WEB opens these words at 10:6 with no formula before them, and closes them at 10:12 with “says the LORD”. The Korean Revised Version gives 10:11 in the first person, 내가 그들로 고해를 지나게 하며 바다 물결을 치리니 (I will make them pass through the sea of affliction, and will strike the waves of the sea), where WEB reads “He will pass through the sea of affliction, and will strike the waves in the sea”; and it reads at 10:12 내 이름을 (my name), where WEB reads “his name”.
- The word “Open your doors, Lebanon” and “Wail, you oaks of Bashan”
the text says, “Open your doors, Lebanon, that the fire may devour your cedars. Wail, cypress tree, for the cedar has fallen, because the stately ones are destroyed. Wail, you oaks of Bashan, for the strong forest has come down. A voice of the wailing of the shepherds! For their glory is destroyed—a voice of the roaring of young lions! For the pride of the Jordan is ruined.” The Korean Revised Version reads at 11:1 불이 네 백향목을 사르게 하라 (let the fire burn your cedars), where WEB reads “that the fire may devour your cedars”.
- The LORD’s word to feed the flock of slaughter
the speaker (“I”) says, “The LORD my God says:”, and the LORD says, “Feed the flock of slaughter. Their buyers slaughter them and go unpunished. Those who sell them say, ‘Blessed be the LORD, for I am rich;’ and their own shepherds don’t pity them. For I will no more pity the inhabitants of the land,” says the LORD; “but, behold, I will deliver every one of the men into his neighbor’s hand and into the hand of his king. They will strike the land, and out of their hand I will not deliver them.” The text does not name the one told to feed the flock. The Korean Revised Version has the buyers of 11:5 say that they are not guilty, 산 자들은 그들을 잡아도 죄가 없다 하고 (the buyers, though they slaughter them, say they are not guilty), where WEB reads “Their buyers slaughter them and go unpunished”; and it closes these words at the end of 11:6 with 하시기로, which joins them to 11:7.
- The speaker’s two staffs and the thirty pieces of silver
the speaker (“I”) says, “So I fed the flock to be slaughtered, especially the oppressed of the flock. I took for myself two staffs. The one I called ‘Favor’ and the other I called ‘Union’, and I fed the flock. I cut off the three shepherds in one month; for my soul was weary of them, and their soul also loathed me. Then I said, ‘I will not feed you. That which dies, let it die; and that which is to be cut off, let it be cut off; and let those who are left eat each other’s flesh.’ I took my staff Favor and cut it apart, that I might break my covenant that I had made with all the peoples. It was broken in that day; and thus the poor of the flock that listened to me knew that it was the LORD’s word. I said to them, ‘If you think it best, give me my wages; and if not, keep them.’ So they weighed for my wages thirty pieces of silver.” Then the LORD says to the speaker, “Throw it to the potter—the handsome price that I was valued at by them!” And the speaker says, “I took the thirty pieces of silver and threw them to the potter in the LORD’s house. Then I cut apart my other staff, Union, that I might break the brotherhood between Judah and Israel.” Both editions tell these things as past. The text does not say who the three shepherds are, who “they” are who weighed the silver, or who the potter is. The Korean Revised Version reads at 11:7 참으로 가련한 양이라 (truly a poor flock), where WEB reads “especially the oppressed of the flock”; and at 11:10 모든 백성과 세운 언약 (the covenant made with all the peoples), with no “my”.
- The LORD’s word to take the equipment of a foolish shepherd
the LORD says to the speaker (“I”), “Take for yourself yet again the equipment of a foolish shepherd. For, behold, I will raise up a shepherd in the land who will not visit those who are cut off, neither will seek those who are scattered, nor heal that which is broken, nor feed that which is sound; but he will eat the meat of the fat sheep, and will tear their hoofs in pieces. Woe to the worthless shepherd who leaves the flock! The sword will strike his arm and his right eye. His arm will be completely withered, and his right eye will be totally blinded!” The text does not say that the speaker took the equipment, and it does not say who any shepherd of these verses is.
- The revelation of the LORD’s word concerning Israel, that Jerusalem will be made a cup of reeling
the heading reads, “A revelation of the LORD’s word concerning Israel”, and the LORD, who stretches out the heavens and lays the foundation of the earth, and forms the spirit of man within him, says, “Behold, I will make Jerusalem a cup of reeling to all the surrounding peoples, and it will also be on Judah in the siege against Jerusalem. It will happen in that day that I will make Jerusalem a burdensome stone for all the peoples. All who burden themselves with it will be severely wounded, and all the nations of the earth will be gathered together against it. In that day,” says the LORD, “I will strike every horse with terror and his rider with madness. I will open my eyes on the house of Judah, and will strike every horse of the peoples with blindness. The chieftains of Judah will say in their heart, ‘The inhabitants of Jerusalem are my strength in the LORD of Armies their God.’ In that day I will make the chieftains of Judah like a pan of fire among wood, and like a flaming torch among sheaves. They will devour all the surrounding peoples on the right hand and on the left; and Jerusalem will yet again dwell in their own place, even in Jerusalem. The LORD also will save the tents of Judah first, that the glory of David’s house and the glory of the inhabitants of Jerusalem not be magnified above Judah. In that day the LORD will defend the inhabitants of Jerusalem. He who is feeble among them at that day will be like David, and David’s house will be like God, like the LORD’s angel before them. It will happen in that day, that I will seek to destroy all the nations that come against Jerusalem.” The heading of 12:1 names no prophet by whom or to whom the word comes. The Korean Revised Version sets 여호와가 말하노라 (says the LORD) at the head of 12:4; gives the chieftains of Judah other words at 12:5, 예루살렘 거민이 그들의 하나님 만군의 여호와로 말미암아 힘을 얻었다 (the inhabitants of Jerusalem have gained strength through the LORD of Armies their God), where WEB reads “The inhabitants of Jerusalem are my strength in the LORD of Armies their God”; and reads at 12:6 예루살렘 사람은 (the people of Jerusalem), where WEB reads “Jerusalem”.
- The word that there will be a great mourning in Jerusalem
the text says, “I will pour on David’s house and on the inhabitants of Jerusalem the spirit of grace and of supplication. They will look to me whom they have pierced; and they shall mourn for him as one mourns for his only son, and will grieve bitterly for him as one grieves for his firstborn. In that day there will be a great mourning in Jerusalem, like the mourning of Hadadrimmon in the valley of Megiddo. The land will mourn, every family apart; the family of David’s house apart, and their wives apart; the family of the house of Nathan apart, and their wives apart; the family of the house of Levi apart, and their wives apart; the family of the Shimeites apart, and their wives apart; all the families who remain, every family apart, and their wives apart.” The two editions read 12:10 otherwise: WEB reads “me whom they have pierced” and then “mourn for him”, and the Korean Revised Version 그 찌른바 그를 바라보고 (they will look on him whom they pierced). The text does not say who was pierced. At 12:11 the Korean Revised Version reads 하다드림몬에 있던 애통 (the mourning that was at Hadadrimmon), where WEB reads “the mourning of Hadadrimmon”; the text does not say whose mourning it was. At 12:12–13 the Korean Revised Version names the families 다윗의 족속, 나단의 족속, 레위의 족속 and 시므이의 족속 (the family of David, of Nathan, of Levi and of Shimei).
- The fountain for sin and for uncleanness, and the LORD’s word that he will cause the prophets to pass out of the land
the text says, “In that day there will be a fountain opened to David’s house and to the inhabitants of Jerusalem, for sin and for uncleanness.” The word goes on, “It will come to pass in that day, says the LORD of Armies, that I will cut off the names of the idols out of the land, and they will be remembered no more. I will also cause the prophets and the spirit of impurity to pass out of the land. It will happen that when anyone still prophesies, then his father and his mother who bore him will tell him, ‘You must die, because you speak lies in the LORD’s name;’ and his father and his mother who bore him will stab him when he prophesies. It will happen in that day that the prophets will each be ashamed of his vision when he prophesies; they won’t wear a hairy mantle to deceive, but he will say, ‘I am no prophet, I am a tiller of the ground; for I have been made a bondservant from my youth.’ One will say to him, ‘What are these wounds between your arms?’ Then he will answer, ‘Those with which I was wounded in the house of my friends.’” At 13:2 the Korean Revised Version reads 거짓 선지자, where WEB reads “the prophets”, and it sets 만군의 여호와가 말하노라 (says the LORD of Armies) at the head of the verse.
- The LORD’s word “Awake, sword, against my shepherd”
“Awake, sword, against my shepherd, and against the man who is close to me,” says the LORD of Armies. “Strike the shepherd, and the sheep will be scattered; and I will turn my hand against the little ones. It shall happen that in all the land,” says the LORD, “two parts in it will be cut off and die; but the third will be left in it. I will bring the third part into the fire, and will refine them as silver is refined, and will test them like gold is tested. They will call on my name, and I will hear them. I will say, ‘It is my people;’ and they will say, ‘The LORD is my God.’” The text names neither the shepherd nor “the man who is close to me”. The two editions read 13:7 otherwise: the Korean Revised Version has the shepherd struck as a condition, 목자를 치면 양이 흩어지려니와 (if the shepherd is struck, the sheep will scatter), and the hand over the little ones, 작은 자들 위에는 내가 내 손을 드리우리라 (over the little ones I will let down my hand), where WEB reads “Strike the shepherd” and “against the little ones”; and it sets 만군의 여호와가 말하노라 (says the LORD of Armies) at the head of 13:7 and 여호와가 말하노라 (says the LORD) at the head of 13:8.
- The word that a day of the LORD comes
the text says, “Behold, a day of the LORD comes, when your plunder will be divided within you. For I will gather all nations against Jerusalem to battle; and the city will be taken, the houses rifled, and the women ravished. Half of the city will go out into captivity, and the rest of the people will not be cut off from the city. Then the LORD will go out and fight against those nations, as when he fought in the day of battle. His feet will stand in that day on the Mount of Olives, which is before Jerusalem on the east; and the Mount of Olives will be split in two from east to west, making a very great valley. Half of the mountain will move toward the north, and half of it toward the south. You shall flee by the valley of my mountains, for the valley of the mountains shall reach to Azel. Yes, you shall flee, just like you fled from before the earthquake in the days of Uzziah king of Judah. The LORD my God will come, and all the holy ones with you.” These verses do not say who speaks, and the text does not name the one who says “my God” at 14:5. The Korean Revised Version gives 14:5 in another order, telling first that the valley will reach to 아셀 (Azel in WEB) and then the flight, 너희가 그의 산 골짜기로 도망하되 (you shall flee by the valley of his mountain), and it ends 모든 거룩한 자가 주와 함께하리라 (all the holy ones will be with the Lord), where WEB reads “by the valley of my mountains” and “all the holy ones with you”.
- The word that living waters will go out from Jerusalem
the text says, “It will happen in that day that there will not be light, cold, or frost. It will be a unique day which is known to the LORD—not day, and not night; but it will come to pass that at evening time there will be light. It will happen in that day that living waters will go out from Jerusalem, half of them toward the eastern sea, and half of them toward the western sea. It will be so in summer and in winter. The LORD will be King over all the earth. In that day the LORD will be one, and his name one. All the land will be made like the Arabah, from Geba to Rimmon south of Jerusalem; and she will be lifted up and will dwell in her place, from Benjamin’s gate to the place of the first gate, to the corner gate, and from the tower of Hananel to the king’s wine presses. Men will dwell therein, and there will be no more curse; but Jerusalem will dwell safely.” The Korean Revised Version reads at 14:6 그 날에는 빛이 없겠고 광명한 자들이 떠날 것이라 (in that day there will be no light, and the bright ones will depart), where WEB reads “there will not be light, cold, or frost”; and at 14:10 it names Jerusalem where WEB reads “she”: 예루살렘이 높이 들려 (Jerusalem will be lifted up).
- The word of “the plague with which the LORD will strike all the peoples who have fought against Jerusalem”
the text says, “This will be the plague with which the LORD will strike all the peoples who have fought against Jerusalem: their flesh will consume away while they stand on their feet, and their eyes will consume away in their sockets, and their tongue will consume away in their mouth. It will happen in that day that a great panic from the LORD will be among them; and they will each seize the hand of his neighbor, and his hand will rise up against the hand of his neighbor. Judah also will fight at Jerusalem; and the wealth of all the surrounding nations will be gathered together: gold, silver, and clothing, in great abundance. A plague like this will fall on the horse, on the mule, on the camel, on the donkey, and on all the animals that will be in those camps.” The Korean Revised Version reads at 14:13 여호와께서 그들로 크게 요란케 하시리니 (the LORD will throw them into great confusion), where WEB reads “a great panic from the LORD will be among them”.
- The word that those left of the nations will keep the feast of booths, and that “HOLY TO THE LORD” will be inscribed on the bells of the horses
the text says, “It will happen that everyone who is left of all the nations that came against Jerusalem will go up from year to year to worship the King, the LORD of Armies, and to keep the feast of booths. It will be that whoever of all the families of the earth doesn’t go up to Jerusalem to worship the King, the LORD of Armies, on them there will be no rain. If the family of Egypt doesn’t go up and doesn’t come, neither will it rain on them. This will be the plague with which the LORD will strike the nations that don’t go up to keep the feast of booths. This will be the punishment of Egypt and the punishment of all the nations that don’t go up to keep the feast of booths. In that day there will be inscribed on the bells of the horses, ‘HOLY TO THE LORD’; and the pots in the LORD’s house will be like the bowls before the altar. Yes, every pot in Jerusalem and in Judah will be holy to the LORD of Armies; and all those who sacrifice will come and take of them, and cook in them. In that day there will no longer be a Canaanite in the house of the LORD of Armies.” The Korean Revised Version reads at 14:18 창일함이 있지 아니하리니 (there will be no overflowing), where WEB reads “neither will it rain on them”, and at 14:19 애굽 사람이나 열국 사람이나 … 받을 벌 (the punishment that the Egyptians or the people of the nations … will receive), where WEB reads “the punishment of Egypt and the punishment of all the nations”.
Malachi
- The opening of the revelation, the LORD’s word to Israel by Malachi
the heading reads, “A revelation, the LORD’s word to Israel by Malachi.” The LORD says, “I have loved you,” and the text goes on, “Yet you say, ‘How have you loved us?’ ‘Wasn’t Esau Jacob’s brother?’ says the LORD, ‘Yet I loved Jacob; but Esau I hated, and made his mountains a desolation, and gave his heritage to the jackals of the wilderness.’ Whereas Edom says, ‘We are beaten down, but we will return and build the waste places,’ the LORD of Armies says, ‘They shall build, but I will throw down; and men will call them “The Wicked Land,” even the people against whom the LORD shows wrath forever.’ Your eyes will see, and you will say, ‘The LORD is great—even beyond the border of Israel!’” The Korean Revised Version reads 에서는 야곱의 형이 아니냐 at 1:2, with 형, an elder brother, where WEB reads “brother”. It has the LORD speak at 1:4 in the first person (나 만군의 여호와는 이르노라) and runs 1:4 on into 1:5 without a break (… 할 것이며 너희는 목도하고 이르기를 … 하리라).
- The LORD’s word that the priests offer the blind, the lame, and the sick
“A son honors his father, and a servant his master. If I am a father, then where is my honor? And if I am a master, where is the respect due me?” says the LORD of Armies “to you priests who despise my name”. He goes on, “You say, ‘How have we despised your name?’ You offer polluted bread on my altar. You say, ‘How have we polluted you?’ In that you say, ‘The LORD’s table is contemptible.’ When you offer the blind for sacrifice, isn’t that evil? And when you offer the lame and sick, isn’t that evil? Present it now to your governor! Will he be pleased with you? Or will he accept your person?” says the LORD of Armies. “Now, please entreat the favor of God, that he may be gracious to us. With this, will he accept any of you?” says the LORD of Armies. “Oh that there were one among you who would shut the doors, that you might not kindle fire on my altar in vain! I have no pleasure in you,” says the LORD of Armies, “neither will I accept an offering at your hand. For from the rising of the sun even to its going down, my name is great among the nations, and in every place incense will be offered to my name, and a pure offering; for my name is great among the nations,” says the LORD of Armies. “But you profane it when you say, ‘The LORD’s table is polluted, and its fruit, even its food, is contemptible.’ You say also, ‘Behold, what a weariness it is!’ And you have sniffed at it”, says the LORD of Armies; “and you have brought that which was taken by violence, the lame, and the sick; thus you bring the offering. Should I accept this at your hand?” says the LORD. “But the deceiver is cursed who has in his flock a male, and vows and sacrifices to the Lord a defective thing; for I am a great King,” says the LORD of Armies, “and my name is awesome among the nations.” Neither edition names the governor of 1:8. The Korean Revised Version calls the priests at the opening of 1:6 (내 이름을 멸시하는 제사장들아), before the first words; reads 주의 상, the Lord’s table, at 1:7; at 1:9 has the LORD speak of himself in the first person (너희는 나 하나님께 은혜를 구하기를 … 내가 너희 중 하나인들 받겠느냐), where WEB reads “God” and “he”; reads 성전 문, the doors of the temple, at 1:10; puts 1:11 in the future (이방 민족 중에서 내 이름이 크게 될 것이라); and at 1:14 has the defective thing offered 내게, to the one who speaks, where WEB reads “to the Lord”.
- The LORD’s word to the priests: the commandment, and the covenant with Levi
the LORD of Armies speaks to the priests: “Now, you priests, this commandment is for you. If you will not listen, and if you will not take it to heart, to give glory to my name,” says the LORD of Armies, “then I will send the curse on you, and I will curse your blessings. Indeed, I have cursed them already, because you do not take it to heart. Behold, I will rebuke your offspring, and will spread dung on your faces, even the dung of your feasts; and you will be taken away with it. You will know that I have sent this commandment to you, that my covenant may be with Levi,” says the LORD of Armies. “My covenant was with him of life and peace; and I gave them to him that he might be reverent toward me; and he was reverent toward me, and stood in awe of my name. The law of truth was in his mouth, and unrighteousness was not found in his lips. He walked with me in peace and uprightness, and turned many away from iniquity. For the priest’s lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of the LORD of Armies. But you have turned away from the path. You have caused many to stumble in the law. You have corrupted the covenant of Levi,” says the LORD of Armies. “Therefore I have also made you contemptible and wicked before all the people, according to the way you have not kept my ways, but have had respect for persons in the law.” WEB does not close this last quotation, which it opens at 2:9; the Korean Revised Version ends the speech at 2:9 with 하시니라 (당하게 하였느니라 하시니라). The text does not say who the Levi of 2:4–8 is. The Korean Revised Version names Levi at 2:5 (레위와 세운 나의 언약은 생명과 평강의 언약이라), where WEB reads “My covenant was with him of life and peace”, and at 2:3 reads 똥 곧 너희 절기의 희생의 똥을, the dung of the sacrifices of the feasts, where WEB reads “even the dung of your feasts”.
- The word about one father and “the wife of your youth”
the text says, “Don’t we all have one father? Hasn’t one God created us? Why do we deal treacherously every man against his brother, profaning the covenant of our fathers? Judah has dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah has profaned the holiness of the LORD which he loves, and has married the daughter of a foreign god. The LORD will cut off the man who does this, him who wakes and him who answers, out of the tents of Jacob and him who offers an offering to the LORD of Armies.” It goes on, “This again you do: you cover the LORD’s altar with tears, with weeping, and with sighing, because he doesn’t regard the offering any more, neither receives it with good will at your hand. Yet you say, ‘Why?’ Because the LORD has been witness between you and the wife of your youth, against whom you have dealt treacherously, though she is your companion and the wife of your covenant. Did he not make you one, although he had the residue of the Spirit? Why one? He sought godly offspring. Therefore take heed to your spirit, and let no one deal treacherously against the wife of his youth. One who hates and divorces”, says the LORD, the God of Israel, “covers his garment with violence!” says the LORD of Armies. “Therefore pay attention to your spirit, that you don’t be unfaithful. You have wearied the LORD with your words. Yet you say, ‘How have we wearied him?’ In that you say, ‘Everyone who does evil is good in the LORD’s sight, and he delights in them;’ or ‘Where is the God of justice?’” WEB sets 2:10–12 inside no quotation marks of their own; it opens a quotation at 2:13, before “This again you do”, which it closes inside 2:16, and the one it opens there, before “Therefore pay attention”, it does not close. 2:10–15 and 2:17 carry no formula naming who speaks. The two editions read 2:16 otherwise: the Korean Revised Version reads 이스라엘의 하나님 여호와가 이르노니 나는 이혼하는 것과 학대로 옷을 가리우는 자를 미워하노라, the LORD, the God of Israel, hating divorce and the one who covers his garment with violence; in WEB the LORD says that one who hates and divorces covers his garment with violence, and WEB has no word that the LORD hates. This collection decides neither reading. The Korean Revised Version names the LORD at 2:13 (여호와께서 다시는 너희의 헌물을 돌아보지도 아니하시며) and at 2:15 (여호와는 영이 유여하실찌라도), where WEB reads “he”; at 2:15 asks whether he did not make one (오직 하나를 짓지 아니하셨느냐), where WEB reads “Did he not make you one”; and at 2:12 reads 이 일을 행하는 사람에게 속한 자는, whoever belongs to the man who does this, where WEB reads “the man who does this”.
- The LORD’s word: “Behold, I send my messenger”
“Behold, I send my messenger, and he will prepare the way before me! The Lord, whom you seek, will suddenly come to his temple. Behold, the messenger of the covenant, whom you desire, is coming!” says the LORD of Armies. “But who can endure the day of his coming? And who will stand when he appears? For he is like a refiner’s fire, and like launderers’ soap; and he will sit as a refiner and purifier of silver, and he will purify the sons of Levi, and refine them as gold and silver; and they shall offer to the LORD offerings in righteousness. Then the offering of Judah and Jerusalem will be pleasant to the LORD as in the days of old and as in ancient years. I will come near to you to judgment. I will be a swift witness against the sorcerers, against the adulterers, against the perjurers, and against those who oppress the hireling in his wages, the widow, and the fatherless, and who deprive the foreigner of justice, and don’t fear me,” says the LORD of Armies. The text does not name the messenger, the Lord, or the messenger of the covenant of 3:1. The Korean Revised Version reads at 3:1 보라 내가 내 사자를 보내리니 그가 내 앞에서 길을 예비할 것이요 또 너희의 구하는바 주가 홀연히 그 전에 임하리니 곧 너희의 사모하는바 언약의 사자가 임할 것이라, with the sending in the future (보내리니).
- The LORD’s word to return to him and to bring the whole tithe into the storehouse
“For I, the LORD, don’t change; therefore you, sons of Jacob, are not consumed. From the days of your fathers you have turned away from my ordinances and have not kept them. Return to me, and I will return to you,” says the LORD of Armies. “But you say, ‘How shall we return?’ Will a man rob God? Yet you rob me! But you say, ‘How have we robbed you?’ In tithes and offerings. You are cursed with the curse; for you rob me, even this whole nation. Bring the whole tithe into the storehouse, that there may be food in my house, and test me now in this,” says the LORD of Armies, “if I will not open you the windows of heaven, and pour you out a blessing, that there will not be enough room for. I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast its fruit before its time in the field,” says the LORD of Armies. “All nations shall call you blessed, for you will be a delightful land,” says the LORD of Armies. The Korean Revised Version reads 하늘 문, the doors of heaven, at 3:10, where WEB reads “the windows of heaven”, and 황충, the locust, at 3:11, where WEB reads “the devourer”.
- The LORD’s word: “Your words have been harsh against me”
“Your words have been harsh against me,” says the LORD. “Yet you say, ‘What have we spoken against you?’ You have said, ‘It is vain to serve God,’ and ‘What profit is it that we have followed his instructions and that we have walked mournfully before the LORD of Armies? Now we call the proud happy; yes, those who work wickedness are built up; yes, they tempt God, and escape.’” WEB does not close the quotation it opens at 3:13, before “Yet you say”.
- Those who feared the LORD spoke one with another
then those who feared the LORD spoke one with another; and the LORD listened and heard, and a book of memory was written before him for those who feared the LORD and who honored his name. The text does not give their words. “They shall be mine,” says the LORD of Armies, “my own possession in the day that I make. I will spare them, as a man spares his own son who serves him. Then you shall return and discern between the righteous and the wicked, between him who serves God and him who doesn’t serve him.” WEB sets no opening quotation mark before “They shall be mine”, and closes none after 3:18. The Korean Revised Version has the LORD write in the book of memory (여호와 앞에 있는 기념책에 기록하셨느니라).
- The LORD’s word that the day comes, burning like a furnace
“For behold, the day comes, burning like a furnace, when all the proud and all who work wickedness will be stubble. The day that comes will burn them up,” says the LORD of Armies, “so that it will leave them neither root nor branch. But to you who fear my name shall the sun of righteousness arise with healing in its wings. You will go out and leap like calves of the stall. You shall tread down the wicked; for they will be ashes under the soles of your feet in the day that I make,” says the LORD of Armies. The Korean Revised Version reads at 4:2 치료하는 광선을 발하리니, shall send out healing rays.
- The word to remember the law of Moses, and “I will send you Elijah the prophet”
the text says, “Remember the law of Moses my servant, which I commanded to him in Horeb for all Israel, even statutes and ordinances. Behold, I will send you Elijah the prophet before the great and terrible day of the LORD comes. He will turn the hearts of the fathers to the children and the hearts of the children to their fathers, lest I come and strike the earth with a curse.” These verses carry no formula naming who speaks; the Korean Revised Version closes them with 하시니라 (칠까 하노라 하시니라). At 4:4 it reads 너희는 내가 호렙에서 온 이스라엘을 위하여 내 종 모세에게 명한 법 곧 율례와 법도를 기억하라, the law commanded to Moses, where WEB reads “the law of Moses my servant”; and at 4:6 it reads 그 땅, the land, where WEB reads “the earth”.
Matthew
- The genealogy of Jesus Christ, son of David, son of Abraham
The genealogy of Jesus Christ, son of David, son of Abraham
- Joseph’s dream and the birth of Jesus
Joseph’s dream and the birth of Jesus
- The wise men come to Jerusalem and Bethlehem
The wise men come to Jerusalem and Bethlehem
- The flight into Egypt
The flight into Egypt
- The children of Bethlehem are killed
The children of Bethlehem are killed
- The return to the land of Israel and the move to Nazareth
The return to the land of Israel and the move to Nazareth
- John the Baptizer preaches in the wilderness of Judea
John the Baptizer preaches in the wilderness of Judea
- Jesus is baptized in the Jordan
Jesus is baptized in the Jordan
- The testing in the wilderness
The testing in the wilderness
- Leaving Nazareth to live in Capernaum, and the preaching begins
Leaving Nazareth to live in Capernaum, and the preaching begins
- Four are called by the sea of Galilee
Four are called by the sea of Galilee
- Going about all Galilee, teaching and healing
Going about all Galilee, teaching and healing
- On the mountain: who is blessed
On the mountain: who is blessed
- Salt and light, the law and the prophets
Salt and light, the law and the prophets
- “You have heard… but I tell you” — six sayings
“You have heard… but I tell you” — six sayings
- Giving, praying and fasting
Giving, praying and fasting
- Where treasure is, and not to worry
Where treasure is, and not to worry
- Do not judge; ask
Do not judge; ask
- The narrow gate, the fruit, the house on the rock
The narrow gate, the fruit, the house on the rock
- A leper is cleansed
A leper is cleansed
- The centurion’s servant at Capernaum
The centurion’s servant at Capernaum
- At Peter’s house: his mother-in-law and many others
At Peter’s house: his mother-in-law and many others
- To those who would follow
To those who would follow
- The storm is stilled
The storm is stilled
- The two possessed men in the country across the lake
The two possessed men in the country across the lake
- The paralytic is forgiven and told to rise
The paralytic is forgiven and told to rise
- Matthew is called; eating with tax collectors
Matthew is called; eating with tax collectors
- The question about fasting, and new wine
The question about fasting, and new wine
- A ruler’s daughter and the woman who was bleeding
A ruler’s daughter and the woman who was bleeding
- Two blind men see
Two blind men see
- The mute man speaks, and the Pharisees say otherwise
The mute man speaks, and the Pharisees say otherwise
- The crowds are pitied; ask for workers
The crowds are pitied; ask for workers
- The twelve apostles are called and named
The twelve apostles are called and named
- The twelve are sent out with instructions
The twelve are sent out with instructions
- What is said about persecution
What is said about persecution
- Do not fear
Do not fear
- A sword, one’s own cross, and whoever receives
A sword, one’s own cross, and whoever receives
- John sends from prison to ask
John sends from prison to ask
- What is said to the crowds about John
What is said to the crowds about John
- Woe on the towns where the works were done
Woe on the towns where the works were done
- Come to me, all who labour
Come to me, all who labour
- Plucking grain on the Sabbath
Plucking grain on the Sabbath
- The withered hand, on the Sabbath
The withered hand, on the Sabbath
- What Isaiah spoke is recorded as fulfilled
What Isaiah spoke is recorded as fulfilled
- The charge about Beelzebul, and the answer
The charge about Beelzebul, and the answer
- The tree and its fruit; judgement on words
The tree and its fruit; judgement on words
- No sign but the sign of Jonah
No sign but the sign of Jonah
- “Who is my mother, and who are my brothers?”
“Who is my mother, and who are my brothers?”
- The parable of the sower, and its explanation
The parable of the sower, and its explanation
- The parable of the weeds
The parable of the weeds
- The mustard seed and the leaven
The mustard seed and the leaven
- The weeds explained
The weeds explained
- The treasure, the pearl and the net
The treasure, the pearl and the net
- Rejected in his own country
Rejected in his own country
- John the Baptizer is beheaded
John the Baptizer is beheaded
- Five loaves and two fish
Five loaves and two fish
- Walking on the water; Peter is caught
Walking on the water; Peter is caught
- Healing in the land of Gennesaret
Healing in the land of Gennesaret
- The tradition of the elders, and what defiles
The tradition of the elders, and what defiles
- The Canaanite woman in the region of Tyre and Sidon
The Canaanite woman in the region of Tyre and Sidon
- Healing many by the sea of Galilee
Healing many by the sea of Galilee
- Seven loaves, and the crossing to Magadan
Seven loaves, and the crossing to Magadan
- A sign is asked; the leaven of the Pharisees and Sadducees
A sign is asked; the leaven of the Pharisees and Sadducees
- Peter’s confession at Caesarea Philippi
Peter’s confession at Caesarea Philippi
- The suffering foretold, and Peter rebuked
The suffering foretold, and Peter rebuked
- On the high mountain: Moses and Elijah appear
On the high mountain: Moses and Elijah appear
- The boy is healed; because of little faith
The boy is healed; because of little faith
- The suffering foretold again, in Galilee
The suffering foretold again, in Galilee
- The half-shekel at Capernaum
The half-shekel at Capernaum
- Who is greatest; causing to stumble; the lost sheep
Who is greatest; causing to stumble; the lost sheep
- If your brother sins
If your brother sins
- The servant who owed ten thousand talents
The servant who owed ten thousand talents
- The question about divorce
The question about divorce
- “Allow the little children”
“Allow the little children”
- The rich man asks, and goes away grieving
The rich man asks, and goes away grieving
- The camel and the needle; what those who left will receive
The camel and the needle; what those who left will receive
- The workers in the vineyard
The workers in the vineyard
- Foretold a third time, going up to Jerusalem
Foretold a third time, going up to Jerusalem
- The request of the mother of Zebedee’s sons
The request of the mother of Zebedee’s sons
- Two blind men see as they leave Jericho
Two blind men see as they leave Jericho
- The entry into Jerusalem on a donkey
The entry into Jerusalem on a donkey
- Driving out from the temple, and going out to Bethany
Driving out from the temple, and going out to Bethany
- The fig tree withers
The fig tree withers
- “By what authority?”
“By what authority?”
- The parable of the two sons
The parable of the two sons
- The parable of the tenants
The parable of the tenants
- The parable of the wedding feast
The parable of the wedding feast
- The question about the tax to Caesar
The question about the tax to Caesar
- The question about the resurrection
The question about the resurrection
- The question about the greatest commandment
The question about the greatest commandment
- “Whose son is the Christ?”
“Whose son is the Christ?”
- On what the scribes and Pharisees do
On what the scribes and Pharisees do
- Woes on the hypocrites
Woes on the hypocrites
- The lament over Jerusalem
The lament over Jerusalem
- About the temple, and the beginning of the signs
About the temple, and the beginning of the signs
- The abomination, and the great tribulation
The abomination, and the great tribulation
- The coming of the Son of Man; the fig tree
The coming of the Son of Man; the fig tree
- Of that day and hour no one knows
Of that day and hour no one knows
- The parable of the ten virgins
The parable of the ten virgins
- The parable of the talents
The parable of the talents
- The sheep and the goats
The sheep and the goats
- The gathering in the court of Caiaphas
The gathering in the court of Caiaphas
- A woman pours ointment at Bethany
A woman pours ointment at Bethany
- Judas agrees to hand him over
Judas agrees to hand him over
- The Passover is prepared and eaten
The Passover is prepared and eaten
- All will fall away; Peter insists otherwise
All will fall away; Peter insists otherwise
- Praying at Gethsemane
Praying at Gethsemane
- Judas kisses him; he is taken
Judas kisses him; he is taken
- Questioned before Caiaphas
Questioned before Caiaphas
- Peter denies him three times
Peter denies him three times
- Handed to Pilate; Judas dies; the field is named
Handed to Pilate; Judas dies; the field is named
- Before the governor; Barabbas released
Before the governor; Barabbas released
- The soldiers mock him
The soldiers mock him
- Crucified at Golgotha
Crucified at Golgotha
- He dies; the women watch from afar
He dies; the women watch from afar
- Joseph of Arimathaea buries him
Joseph of Arimathaea buries him
- The tomb is made secure
The tomb is made secure
- The women at the tomb on the first day
The women at the tomb on the first day
- The guards report and are paid
The guards report and are paid
- On the mountain in Galilee, to the eleven
On the mountain in Galilee, to the eleven
Mark
- John baptizes and preaches in the wilderness
the beginning of the Good News of Jesus Christ, the Son of God. As it is written in the prophets, “Behold, I send my messenger before your face, who will prepare your way before you: the voice of one crying in the wilderness, ‘Make ready the way of the Lord! Make his paths straight!’”, John comes baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. All the country of Judea and all those of Jerusalem go out to him and are baptized by him in the Jordan river, confessing their sins. John is clothed with camel’s hair and a leather belt around his waist and eats locusts and wild honey, and he preaches that one mightier than he comes after him: “I baptized you in water, but he will baptize you in the Holy Spirit.” Where WEB says “in the prophets” at 1:2, the Korean Revised Version names the prophet Isaiah.
- Jesus is baptized by John in the Jordan
in those days Jesus comes from Nazareth of Galilee and is baptized by John in the Jordan. Coming up from the water, he sees the heavens parting and the Spirit descending on him like a dove, and a voice comes out of the sky: “You are my beloved Son, in whom I am well pleased.”
- Tempted by Satan in the wilderness
immediately the Spirit drives him out into the wilderness. He is there forty days, tempted by Satan; he is with the wild animals, and the angels serve him.
- After John is taken, the Good News is preached in Galilee
after John is taken into custody, Jesus comes into Galilee preaching the Good News of God’s Kingdom: “The time is fulfilled, and God’s Kingdom is at hand! Repent, and believe in the Good News.”
- Simon, Andrew, James and John are called by the sea of Galilee
passing along by the sea of Galilee, Jesus sees Simon and Andrew, the brother of Simon, casting a net into the sea, for they are fishermen. He tells them, “Come after me, and I will make you into fishers for men,” and immediately they leave their nets and follow him. Going on a little further, he sees James the son of Zebedee and John his brother in the boat mending the nets; he calls them, and they leave their father Zebedee in the boat with the hired servants and go after him.
- Teaching in the synagogue at Capernaum; an unclean spirit cast out
they go into Capernaum, and on the Sabbath day he enters into the synagogue and teaches; they are astonished at his teaching, for he teaches them as having authority, and not as the scribes. A man with an unclean spirit in their synagogue cries out, “What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know who you are: the Holy One of God!” Jesus rebukes him, “Be quiet, and come out of him!”, and the unclean spirit, convulsing him and crying with a loud voice, comes out of him. All are amazed that he commands even the unclean spirits with authority, and the report of him goes out immediately into all the region of Galilee.
- At the house of Simon and Andrew: Simon’s wife’s mother and many others are healed
coming out of the synagogue, they come into the house of Simon and Andrew, with James and John. Simon’s wife’s mother lies sick with a fever; he takes her by the hand and raises her up, the fever leaves her, and she serves them. At evening, when the sun has set, they bring to him all who are sick and those possessed by demons, and all the city is gathered at the door; he heals many who are sick with various diseases and casts out many demons, and he does not allow the demons to speak, because they know him.
- Prayer in a deserted place; preaching throughout Galilee
early in the morning, while it is still dark, he rises up, goes out into a deserted place and prays there. Simon and those who are with him search for him, find him and tell him, “Everyone is looking for you.” He says, “Let’s go elsewhere into the next towns, that I may preach there also, because I came out for this reason,” and he goes into their synagogues throughout all Galilee, preaching and casting out demons.
- A leper is made clean
a leper comes to him, kneeling down and begging him, “If you want to, you can make me clean.” Moved with compassion, he stretches out his hand, touches him and says, “I want to. Be made clean,” and immediately the leprosy departs from him and he is made clean. He strictly warns him to say nothing to anybody, but to go show himself to the priest and offer for his cleansing the things which Moses commanded, for a testimony to them. But the man goes out and proclaims it much, so that Jesus can no more openly enter into a city but is outside in desert places, and people come to him from everywhere.
- At Capernaum: the paralytic is forgiven and made to rise
when he enters again into Capernaum after some days, it is heard that he is at home, and so many are gathered that there is no more room, not even around the door; he speaks the word to them. Four people come carrying a paralytic, and when they cannot come near to him for the crowd, they remove the roof where he is and let down the mat that the paralytic is lying on. Seeing their faith, Jesus says to the paralytic, “Son, your sins are forgiven you.” Some of the scribes sitting there reason in their hearts, “Who can forgive sins but God alone?” That they may know that the Son of Man has authority on earth to forgive sins, he tells the paralytic to arise, take up his mat and go to his house; he arises, takes up the mat and goes out in front of them all, and they are all amazed and glorify God.
- Levi is called; eating with tax collectors and sinners
he goes out again by the seaside and teaches all the multitude that comes to him. As he passes by, he sees Levi the son of Alphaeus sitting at the tax office and says to him, “Follow me,” and he arises and follows him. He is reclining at the table in his house, and many tax collectors and sinners sit down with Jesus and his disciples. When the scribes and the Pharisees see that he is eating with the sinners and tax collectors, they ask his disciples why he eats and drinks with them; Jesus hears it and says, “Those who are healthy have no need for a physician, but those who are sick. I came not to call the righteous, but sinners to repentance.”
- The question about fasting; new wine into fresh wineskins
John’s disciples and the Pharisees are fasting, and they come and ask him why John’s disciples and the disciples of the Pharisees fast, but his disciples do not. He answers that the groomsmen cannot fast while the bridegroom is with them, but the days will come when the bridegroom will be taken away from them, and then they will fast in that day. No one sews a piece of unshrunk cloth on an old garment, and no one puts new wine into old wineskins; they put new wine into fresh wineskins.
- Plucking the ears of grain on the Sabbath
as he goes through the grain fields on the Sabbath day, his disciples begin to pluck the ears of grain, and the Pharisees ask him why they do what is not lawful on the Sabbath day. He asks whether they never read what David did when he had need and was hungry, he and those who were with him: how he entered into God’s house at the time of Abiathar the high priest and ate the show bread, which is not lawful to eat except for the priests, and gave also to those who were with him. The Sabbath was made for man, not man for the Sabbath; therefore the Son of Man is lord even of the Sabbath.
- The withered hand, on the Sabbath
he enters again into the synagogue, where there is a man whose hand is withered, and they watch him, whether he will heal him on the Sabbath day, that they might accuse him. He tells the man to stand up and asks them, “Is it lawful on the Sabbath day to do good or to do harm? To save a life or to kill?” They are silent. Looking around at them with anger, grieved at the hardening of their hearts, he says to the man, “Stretch out your hand,” and his hand is restored. The Pharisees go out and immediately conspire with the Herodians against him, how they might destroy him.
- By the sea: a great multitude from many regions
Jesus withdraws to the sea with his disciples, and a great multitude follows him from Galilee, from Judea, from Jerusalem, from Idumaea, beyond the Jordan, and from around Tyre and Sidon, hearing what great things he does. He tells his disciples that a little boat should stay near him because of the crowd, so that they do not press on him; for he has healed many, so that as many as have diseases press on him to touch him. The unclean spirits, whenever they see him, fall down before him and cry, “You are the Son of God!”, and he sternly warns them not to make him known.
- The twelve appointed on the mountain, and their names
he goes up into the mountain and calls to himself those whom he wants, and they go to him. He appoints twelve, that they might be with him, and that he might send them out to preach and to have authority to heal sicknesses and to cast out demons: Simon, to whom he gave the name Peter; James the son of Zebedee, and John the brother of James, whom he called Boanerges, which means Sons of Thunder; Andrew; Philip; Bartholomew; Matthew; Thomas; James the son of Alphaeus; Thaddaeus; Simon the Zealot; and Judas Iscariot, who also betrayed him.
- His friends come to seize him; the charge about Beelzebul
the multitude comes together again, so that they cannot so much as eat bread, and when his friends hear it, they go out to seize him, for they say, “He is insane.” The scribes who come down from Jerusalem say, “He has Beelzebul,” and, “By the prince of the demons he casts out the demons.” He summons them and says to them in parables: how can Satan cast out Satan? A kingdom or a house divided against itself cannot stand, and no one can plunder the strong man’s house unless he first binds the strong man. All sins and blasphemies will be forgiven, but whoever blasphemes against the Holy Spirit never has forgiveness, because they said, “He has an unclean spirit.” Where WEB reads “his friends” at 3:21, the Korean Revised Version reads his relatives.
- His mother and brothers come; whoever does the will of God
his mother and his brothers come and, standing outside, send to him, calling him. The multitude sitting around him tell him, “Behold, your mother, your brothers, and your sisters are outside looking for you.” He answers, “Who are my mother and my brothers?”, and looking around at those who sit around him, he says, “Behold, my mother and my brothers! For whoever does the will of God is my brother, my sister, and mother.”
- The parable of the sower, and its explanation
again he begins to teach by the seaside; a great multitude is gathered to him, so that he enters into a boat in the sea and sits down, and all the multitude is on the land by the sea. He teaches them many things in parables: a farmer went out to sow; some seed fell by the road and the birds devoured it; some fell on rocky ground, sprang up, and withered away when the sun had risen; some fell among the thorns, which choked it; and some fell into the good ground and yielded thirty, sixty and one hundred times as much. “Whoever has ears to hear, let him hear.” When he is alone, those who are around him with the twelve ask him about the parables. To them is given the mystery of God’s Kingdom, but to those who are outside all things are done in parables; and he explains that the farmer sows the word, and who those are that are sown by the road, on the rocky places, among the thorns and on the good ground.
- The lamp and the measure
a lamp is not brought to be put under a basket or under a bed, but on a stand; for there is nothing hidden except that it should be made known. “If any man has ears to hear, let him hear.” He tells them to take heed what they hear: with whatever measure they measure, it will be measured to them, and more will be given; for whoever has, to him more will be given, and he who does not have, even that which he has will be taken away from him.
- The seed that grows by itself
God’s Kingdom is as if a man should cast seed on the earth, and should sleep and rise night and day, and the seed should spring up and grow, though he does not know how. The earth bears fruit by itself: first the blade, then the ear, then the full grain in the ear; and when the fruit is ripe, immediately he puts in the sickle, because the harvest has come.
- The mustard seed; teaching in parables
God’s Kingdom is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that are on the earth, yet grows up, becomes greater than all the herbs and puts out great branches, so that the birds of the sky can lodge under its shadow. With many such parables he speaks the word to them, as they are able to hear it; without a parable he does not speak to them, but privately to his own disciples he explains everything.
- The wind and the sea obey him
on that day, when evening has come, he says to them, “Let’s go over to the other side.” Leaving the multitude, they take him with them, even as he is, in the boat, and other small boats are with him. A big wind storm arises and the waves beat into the boat, so that it is already filled; he is in the stern, asleep on the cushion, and they wake him: “Teacher, don’t you care that we are dying?” He awakes, rebukes the wind and says to the sea, “Peace! Be still!”, and the wind ceases and there is a great calm. He asks them why they are so afraid and how it is that they have no faith; they are greatly afraid and say to one another, “Who then is this, that even the wind and the sea obey him?”
- The man with an unclean spirit in the country of the Gadarenes
Jesus comes to the other side of the sea, into the country of the Gadarenes. As he comes out of the boat, a man with an unclean spirit meets him out of the tombs, where he lived: no one could bind him any more, not even with chains, and night and day he cried out and cut himself with stones. Seeing Jesus from afar, he runs and bows down to him and cries out, “What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don’t torment me.” Asked his name, he says, “My name is Legion, for we are many,” and begs him not to send them away out of the country; the demons beg to be sent into the pigs. Jesus gives them permission; the unclean spirits come out and enter the pigs, and the herd of about two thousand rushes down the steep bank into the sea and drowns. Those who fed the pigs tell it in the city and in the country; the people come and see the man who had the legion sitting, clothed and in his right mind, and they are afraid and beg Jesus to depart from their region. As he enters the boat the man begs to be with him; Jesus does not allow it but tells him to go home and tell his friends what great things the Lord has done for him, and he proclaims in Decapolis how Jesus had done great things for him, and everyone marvels.
- Jairus’ daughter, and the woman with a discharge of blood
when Jesus has crossed back over in the boat to the other side and is by the sea, Jairus, one of the rulers of the synagogue, comes, falls at his feet and begs him to come and lay his hands on his little daughter, who is at the point of death, that she may be made healthy and live; and Jesus goes with him. A woman who has had a discharge of blood for twelve years, and has suffered many things by many physicians and spent all that she had, comes up behind him in the crowd and touches his clothes; at once the flow of her blood is dried up, and she feels in her body that she is healed. Jesus, perceiving that power has gone out from him, asks who touched his clothes; the woman comes fearing and trembling, falls down before him and tells him all the truth, and he says to her, “Daughter, your faith has made you well. Go in peace.” People come from the synagogue ruler’s house saying that his daughter is dead; Jesus tells the ruler, “Don’t be afraid, only believe,” and lets no one follow him except Peter, James, and John the brother of James. At the house, among the weeping and wailing, he says, “The child is not dead, but is asleep,” and they ridicule him; he puts them all out, takes the child’s father and mother and those with him, takes her by the hand and says, “Talitha cumi!”, that is, “Girl, I tell you, get up!” The girl, twelve years old, rises up at once and walks. He strictly orders them that no one should know this, and commands that she be given something to eat.
- A prophet without honor in his own country
Jesus goes out from there into his own country, and his disciples follow him. On the Sabbath he teaches in the synagogue, and many who hear him are astonished: where did this man get these things, and what is the wisdom given to him, that such mighty works come about by his hands? “Isn’t this the carpenter, the son of Mary and brother of James, Joses, Judah, and Simon? Aren’t his sisters here with us?” And they are offended at him. Jesus says to them that a prophet is not without honor, except in his own country, among his own relatives and in his own house. He could do no mighty work there, except that he laid his hands on a few sick people and healed them, and he marvels at their unbelief. He goes around the villages teaching.
- The twelve sent out two by two
the twelve are called and sent out two by two, with authority over the unclean spirits. They are to take nothing for their journey except a staff: no bread, no wallet, no money in their purse; they are to wear sandals and not put on two tunics. Wherever they enter a house they are to stay there until they depart; whoever will not receive them nor hear them, they are to shake off the dust under their feet as they leave, for a testimony against them, and it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city. They go out and preach that people should repent, cast out many demons, and anoint many who are sick with oil and heal them. The words about Sodom and Gomorrah at the end of 6:11 are in WEB only; the Korean Revised Version does not have them.
- Herod’s birthday supper and the death of John the Baptizer
King Herod hears of Jesus, for his name has become known, and says that John the Baptizer has risen from the dead; others say he is Elijah, and others that he is a prophet, or like one of the prophets; but Herod says, “This is John, whom I beheaded. He has risen from the dead.” For Herod had sent and arrested John and bound him in prison for the sake of Herodias, his brother Philip’s wife, whom he had married, because John had said to him, “It is not lawful for you to have your brother’s wife.” Herodias set herself against John and desired to kill him but could not, for Herod feared John, knowing that he was a righteous and holy man, and kept him safe, and heard him gladly. On his birthday Herod makes a supper for his nobles, the high officers and the chief men of Galilee; the daughter of Herodias comes in and dances and pleases him, and he swears to give her whatever she asks, up to half of his kingdom. She goes out and asks her mother what she should ask; her mother says, “The head of John the Baptizer,” and she comes in at once to the king and asks for the head of John the Baptizer on a platter. The king is exceedingly sorry, but for the sake of his oaths and his guests he sends a soldier of his guard, who beheads John in the prison and brings his head on a platter to the young lady, and she gives it to her mother. John’s disciples come, take up his corpse and lay it in a tomb.
- Five loaves and two fish for five thousand
the apostles gather to Jesus and tell him all they have done and taught. Since many are coming and going and they have no leisure even to eat, he tells them to come away into a deserted place and rest awhile, and they go away in the boat; but many see them going, recognize him, run there on foot from all the cities and arrive before them. Jesus comes out, sees a great multitude and has compassion on them, because they are like sheep without a shepherd, and teaches them many things. Late in the day his disciples ask him to send the people away to buy themselves bread; he answers, “You give them something to eat,” and they find five loaves and two fish. He has everyone sit down in groups on the green grass, by hundreds and by fifties; he takes the five loaves and the two fish, looks up to heaven, blesses and breaks the loaves and gives them to his disciples to set before the people, and divides the two fish among them all. They all eat and are filled; twelve baskets full of broken pieces and of the fish are taken up, and those who ate the loaves were five thousand men.
- Walking on the sea to the disciples
Jesus makes his disciples get into the boat and go ahead to the other side, to Bethsaida, while he sends the multitude away; after taking leave of them he goes up the mountain to pray. When evening comes the boat is in the middle of the sea and he is alone on the land. Seeing them distressed in rowing, for the wind is against them, about the fourth watch of the night he comes to them walking on the sea. They all see him, suppose it is a ghost and cry out; at once he speaks to them: “Cheer up! It is I! Don’t be afraid.” He gets into the boat with them and the wind ceases, and they are very amazed, for they had not understood about the loaves: their hearts were hardened.
- At Gennesaret: the sick are made well
when they have crossed over, they come to land at Gennesaret and moor to the shore. As they come out of the boat the people recognize him at once, run around that whole region and bring the sick on their mats to wherever they hear he is. Wherever he enters, into villages, cities or the country, they lay the sick in the marketplaces and beg him that they might just touch the fringe of his garment, and as many as touch him are made well.
- The tradition of the elders and the commandment of God
the Pharisees and some of the scribes, having come from Jerusalem, gather to Jesus and see some of his disciples eating bread with unwashed hands. The Pharisees and all the Jews do not eat unless they wash their hands, holding to the tradition of the elders; they do not eat when they come from the marketplace unless they bathe themselves, and they hold to many other things, such as washings of cups, pitchers and bronze vessels. They ask why his disciples do not walk according to the tradition of the elders but eat with unwashed hands. He answers that Isaiah prophesied well of them, hypocrites, as it is written, “This people honors me with their lips, but their heart is far from me,” and that they set aside the commandment of God and hold to the tradition of men. Moses said, “Honor your father and your mother,” and, “He who speaks evil of father or mother, let him be put to death”; but they say that if a man tells his father or mother that whatever they might have received from him is Corban, given to God, they no longer allow him to do anything for his father or mother, and so they make void the word of God by their tradition.
- What goes in and what comes out
Jesus calls all the multitude to himself: “Hear me, all of you, and understand.” Nothing from outside a man that goes into him can defile him; the things that proceed out of the man are what defile him. If anyone has ears to hear, let him hear. When he has entered into a house away from the multitude, his disciples ask him about the parable. Are they also without understanding? Whatever goes into a man from outside cannot defile him, because it does not go into his heart but into his stomach, then into the latrine, making all foods clean. What proceeds out of the man defiles the man: from within, out of the hearts of men, come evil thoughts, adulteries, sexual sins, murders, thefts, covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride and foolishness, and all these evil things come from within and defile the man. The Korean Revised Version divides these verses differently: its 7:16 is the second half of WEB’s 7:15, and it has nothing for WEB’s 7:16.
- The plea of the Syrophoenician woman
Jesus goes away from there into the borders of Tyre and Sidon and enters a house, not wanting anyone to know it, but he cannot escape notice. A woman whose little daughter has an unclean spirit hears of him, comes and falls down at his feet; she is a Greek, a Syrophoenician by race, and begs him to cast the demon out of her daughter. Jesus says to her, “Let the children be filled first, for it is not appropriate to take the children’s bread and throw it to the dogs.” She answers, “Yes, Lord. Yet even the dogs under the table eat the children’s crumbs.” For this saying he tells her to go her way: the demon has gone out of her daughter. She goes home and finds the child laid on the bed, with the demon gone out. The Korean Revised Version names only Tyre at 7:24.
- “Ephphatha”: the deaf man with an impediment in his speech
Jesus departs again from the borders of Tyre and Sidon and comes to the sea of Galilee through the middle of the region of Decapolis. They bring to him one who is deaf and has an impediment in his speech, and beg him to lay his hand on him. He takes him aside from the multitude privately, puts his fingers into his ears, spits and touches his tongue; looking up to heaven he sighs and says to him, “Ephphatha!”, that is, “Be opened!” At once his ears are opened, the impediment of his tongue is released, and he speaks clearly. The more he commands them to tell no one, the more widely they proclaim it, astonished beyond measure: “He has done all things well. He makes even the deaf hear and the mute speak!” In the Korean Revised Version Jesus comes out of the borders of Tyre and passes through Sidon.
- Seven loaves for four thousand, and the crossing to Dalmanutha
in those days, when there is a very great multitude with nothing to eat, Jesus calls his disciples: he has compassion on the multitude, because they have stayed with him three days and have nothing to eat, and if he sends them home fasting they will faint on the way, for some have come a long way. His disciples ask where one could satisfy these people with bread here in a deserted place; he asks how many loaves they have, and they say seven. He commands the multitude to sit down on the ground, takes the seven loaves, gives thanks, breaks them and gives them to his disciples to serve, and they serve the multitude; they also have a few small fish, and having blessed them he says to serve these also. They eat and are filled, and seven baskets of broken pieces are taken up; those who had eaten were about four thousand. He sends them away, and at once enters the boat with his disciples and comes into the region of Dalmanutha.
- The Pharisees seek a sign from heaven
the Pharisees come out and begin to question Jesus, seeking from him a sign from heaven and testing him. He sighs deeply in his spirit: “Why does this generation seek a sign? Most certainly I tell you, no sign will be given to this generation.” He leaves them, enters the boat again and departs to the other side.
- The warning about yeast, and the disciples who do not understand
the disciples forget to take bread and have only one loaf with them in the boat. Jesus warns them, “Take heed: beware of the yeast of the Pharisees and the yeast of Herod,” and they reason with one another that it is because they have no bread. Perceiving it, he asks why they reason that it is because they have no bread: do they not yet perceive or understand, is their heart still hardened; having eyes, do they not see, having ears, do they not hear, and do they not remember? When he broke the five loaves among the five thousand, how many baskets full of broken pieces did they take up? Twelve. When the seven fed the four thousand? Seven. “Don’t you understand yet?”
- A blind man healed at Bethsaida
he comes to Bethsaida, and they bring a blind man to him and beg him to touch him. He takes the blind man by the hand and brings him out of the village; he spits on his eyes, lays his hands on him and asks if he sees anything. The man looks up and says, “I see men, but I see them like walking trees.” Again he lays his hands on his eyes; the man looks intently, is restored, and sees everyone clearly. Jesus sends him away to his house, saying, “Don’t enter into the village, nor tell anyone in the village.”
- On the way to Caesarea Philippi: “Who do you say that I am?”
Jesus goes out with his disciples into the villages of Caesarea Philippi, and on the way he asks them, “Who do men say that I am?” They tell him: John the Baptizer, and others say Elijah, but others, one of the prophets. “But who do you say that I am?” Peter answers, “You are the Christ,” and Jesus commands them to tell no one about him.
- The suffering taught, and Peter rebuked
Jesus begins to teach them that the Son of Man must suffer many things, be rejected by the elders, the chief priests and the scribes, be killed, and after three days rise again. He speaks to them openly, and Peter takes him and begins to rebuke him. Turning around and seeing his disciples, he rebukes Peter: “Get behind me, Satan! For you have in mind not the things of God, but the things of men.”
- “Take up his cross, and follow me”
he calls the multitude to himself with his disciples: whoever wants to come after him, let him deny himself, take up his cross and follow him. Whoever wants to save his life will lose it, and whoever will lose his life for his sake and the sake of the Good News will save it. What does it profit a man to gain the whole world and forfeit his life, and what will a man give in exchange for his life? Whoever is ashamed of him and of his words in this adulterous and sinful generation, the Son of Man also will be ashamed of him when he comes in his Father’s glory with the holy angels.
- Transfigured on a high mountain; Elijah appears with Moses
he tells them that there are some standing here who will in no way taste death until they see God’s Kingdom come with power. After six days Jesus takes Peter, James and John up onto a high mountain by themselves and is changed into another form in front of them; his clothing becomes glistening, exceedingly white. Elijah and Moses appear to them and talk with Jesus. Peter, not knowing what to say, for they are very afraid, proposes three tents, one for Jesus, one for Moses and one for Elijah. A cloud overshadows them and a voice comes out of the cloud: “This is my beloved Son. Listen to him.” Suddenly they see no one with them any more, except Jesus only. Coming down from the mountain, he commands them to tell no one what they have seen until the Son of Man has risen from the dead. They ask why the scribes say that Elijah must come first; he answers that Elijah indeed comes first and restores all things, asks how it is written about the Son of Man that he should suffer many things and be despised, and says that Elijah has come, and they have done to him whatever they wanted, as it is written about him.
- The boy with a mute spirit
coming to the disciples, he sees a great multitude around them and scribes questioning them. One of the multitude says he has brought his son, who has a mute spirit, and the disciples were not able to cast it out. Jesus says, “Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me.” They bring the boy to him, and when he sees him, immediately the spirit convulses him. The father says it has been so from childhood and has often cast him into the fire and into the water to destroy him, and asks for compassion and help if he can do anything. Jesus says, “If you can believe, all things are possible to him who believes,” and the father cries out, “I believe. Help my unbelief!” Jesus rebukes the mute and deaf spirit and commands it to come out of him and never enter him again; crying out and convulsing him greatly, it comes out, and the boy becomes like one dead, but Jesus takes him by the hand and raises him up. In the house his disciples ask why they could not cast it out, and he says that this kind can come out by nothing but by prayer and fasting.
- Passing through Galilee: the Son of Man will be handed over
they go out from there and pass through Galilee, and he does not want anyone to know it, for he is teaching his disciples that the Son of Man is being handed over to the hands of men, and they will kill him, and when he is killed, on the third day he will rise again. They do not understand the saying, and are afraid to ask him.
- At Capernaum: who is the greatest, and a little child
he comes to Capernaum, and in the house he asks them what they were arguing among themselves on the way. They are silent, for on the way they had disputed with one another about who was the greatest. He sits down, calls the twelve and tells them that if any man wants to be first, he shall be last of all and servant of all. He takes a little child, sets him in the middle of them and takes him in his arms: whoever receives one such little child in his name receives him, and whoever receives him receives not him but the one who sent him.
- The one casting out demons in his name, and causing to stumble
John tells him that they saw someone who does not follow them casting out demons in his name, and forbade him. Jesus says not to forbid him: no one who does a mighty work in his name will quickly be able to speak evil of him, for whoever is not against us is on our side, and whoever gives them a cup of water to drink in his name because they are Christ’s will in no way lose his reward. Whoever causes one of these little ones who believe in him to stumble, it would be better for him to be thrown into the sea with a millstone hung around his neck. If a hand, a foot or an eye causes one to stumble, it is to be cut off or thrown out: it is better to enter into life, or into God’s Kingdom, maimed, lame or with one eye than to be cast into Gehenna, where their worm does not die and the fire is not quenched. Everyone will be salted with fire, and every sacrifice will be seasoned with salt. Salt is good, but if the salt has lost its saltiness, with what will you season it? Have salt in yourselves, and be at peace with one another.
- In the borders of Judea and beyond the Jordan: the question about divorce
he arises from there and comes into the borders of Judea and beyond the Jordan; multitudes come together to him again, and as he usually does, he teaches them. Pharisees come to him testing him and ask whether it is lawful for a man to divorce his wife. He asks what Moses commanded them; they say that Moses allowed a certificate of divorce to be written. For their hardness of heart, he says, Moses wrote them this commandment; but from the beginning of the creation God made them male and female, a man will leave his father and mother and join to his wife, and the two will become one flesh: what God has joined together, let no man separate. In the house his disciples ask him again about the same matter, and he says that whoever divorces his wife and marries another commits adultery against her, and if a woman divorces her husband and marries another, she commits adultery.
- Little children are brought, and blessed
they bring little children to him, that he should touch them, and the disciples rebuke those who bring them. Seeing it, Jesus is moved with indignation: allow the little children to come to him and do not forbid them, for God’s Kingdom belongs to such as these; whoever will not receive God’s Kingdom like a little child will in no way enter into it. He takes them in his arms and blesses them, laying his hands on them.
- A man with great possessions asks about eternal life
as he goes out into the way, one runs to him, kneels before him and asks, “Good Teacher, what shall I do that I may inherit eternal life?” Jesus asks why he calls him good: no one is good except one, God. He says that the man knows the commandments: do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother. The man says he has observed all these things from his youth. Looking at him, Jesus loves him and says, “One thing you lack”: to go and sell whatever he has and give to the poor, and he will have treasure in heaven, and to come and follow him, taking up the cross. His face falls at that saying, and he goes away sorrowful, for he has great possessions.
- The camel and the needle’s eye; what those who left all receive
Jesus looks around and tells his disciples how difficult it is for those who have riches to enter into God’s Kingdom. The disciples are amazed at his words, and he answers again: how hard it is for those who trust in riches to enter into God’s Kingdom; it is easier for a camel to go through a needle’s eye than for a rich man to enter into God’s Kingdom. Exceedingly astonished, they ask who then can be saved; with men it is impossible, he says, but not with God, for all things are possible with God. Peter says, “Behold, we have left all and have followed you.” Jesus answers that there is no one who has left house, brothers, sisters, father, mother, wife, children or land for his sake and for the sake of the Good News who will not receive one hundred times more now in this time, with persecutions, and in the age to come eternal life. But many who are first will be last, and the last first.
- On the way up to Jerusalem: what is going to happen to him
they are on the way, going up to Jerusalem, and Jesus is going in front of them; they are amazed, and those who follow are afraid. He again takes the twelve and begins to tell them the things that are going to happen to him: they are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes; they will condemn him to death and deliver him to the Gentiles; they will mock him, spit on him, scourge him and kill him; on the third day he will rise again.
- James and John ask to sit at his right hand and his left
James and John, the sons of Zebedee, come near to him and ask that in his glory one of them may sit at his right hand and one at his left. Jesus says they do not know what they are asking: are they able to drink the cup that he drinks, and to be baptized with the baptism that he is baptized with? They say they are able; they shall indeed, he says, but to sit at his right hand and at his left is not his to give: it is for those for whom it has been prepared. When the ten hear it, they are indignant toward James and John. Jesus summons them: those who are recognized as rulers over the nations lord it over them, but among them whoever wants to become great shall be their servant, and whoever wants to become first shall be bondservant of all; for the Son of Man came not to be served but to serve, and to give his life as a ransom for many.
- Blind Bartimaeus receives his sight at Jericho
they come to Jericho. As he goes out from Jericho with his disciples and a great multitude, Bartimaeus, the son of Timaeus, a blind beggar, is sitting by the road. Hearing that it is Jesus the Nazarene, he cries out, “Jesus, you son of David, have mercy on me!” Many rebuke him, that he should be quiet, but he cries out much more. Jesus stands still and tells them to call him; casting away his cloak, he springs up and comes to Jesus. Asked what he wants Jesus to do for him, he says, “Rabboni, that I may see again.” Jesus says, “Go your way. Your faith has made you well”; immediately he receives his sight and follows Jesus on the way.
- The entry into Jerusalem on a young donkey
when they come near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sends two of his disciples into the village opposite them: they will find a young donkey tied, on which no one has sat; they are to untie him and bring him, and if anyone asks why, they are to say, “The Lord needs him.” They find the young donkey tied at the door outside in the open street and untie him; when some who stand there ask what they are doing, they answer as Jesus said, and they are let go. They bring the young donkey to Jesus and throw their garments on it, and Jesus sits on it. Many spread their garments on the way, and others spread branches cut from the trees; those who go in front and those who follow cry out, “Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the kingdom of our father David that is coming in the name of the Lord! Hosanna in the highest!” Jesus enters into the temple in Jerusalem and looks around at everything; it being now evening, he goes out to Bethany with the twelve.
- The fig tree with nothing but leaves
the next day, when they have come out from Bethany, he is hungry. Seeing a fig tree afar off having leaves, he comes to see if perhaps he might find anything on it, but finds nothing but leaves, for it is not the season for figs. Jesus tells it, “May no one ever eat fruit from you again!” and his disciples hear it.
- Those who sold and bought in the temple are thrown out
they come to Jerusalem, and Jesus enters into the temple and begins to throw out those who sell and those who buy in the temple; he overthrows the money changers’ tables and the seats of those who sell the doves, and does not allow anyone to carry a container through the temple. He teaches them: is it not written, “My house will be called a house of prayer for all the nations”? But they have made it a den of robbers. The chief priests and the scribes hear it and seek how they might destroy him, for they fear him, because all the multitude is astonished at his teaching. When evening comes, he goes out of the city.
- The withered fig tree: have faith in God
as they pass by in the morning, they see the fig tree withered away from the roots. Peter, remembering, says, “Rabbi, look! The fig tree which you cursed has withered away.” Jesus answers, “Have faith in God”: whoever tells this mountain to be taken up and cast into the sea, and does not doubt in his heart but believes that what he says is happening, shall have whatever he says; whatever they pray and ask for, they are to believe that they have received it, and they shall have it. Whenever they stand praying, they are to forgive, if they have anything against anyone, so that their Father in heaven may also forgive them their transgressions; but if they do not forgive, neither will their Father in heaven forgive their transgressions.
- “By what authority?” and the baptism of John
they come again to Jerusalem, and as he is walking in the temple, the chief priests, the scribes and the elders come to him and ask by what authority he does these things, and who gave him this authority. Jesus says he will ask them one question: the baptism of John, was it from heaven, or from men? They reason among themselves: if they say “From heaven,” he will ask why they did not believe him; if “From men,” they fear the people, for all hold John to really be a prophet. They answer, “We don’t know,” and Jesus says, “Neither will I tell you by what authority I do these things.”
- The parable of the farmers of the vineyard
he begins to speak to them in parables. A man plants a vineyard, puts a hedge around it, digs a pit for the wine press, builds a tower, rents it out and goes into another country. When it is time, he sends a servant to get his share of the fruit of the vineyard; they beat him and send him away empty. Another servant they stone, wound in the head and send away shamefully treated; another they kill, and many others they beat or kill. Having still one, his beloved son, he sends him last, saying, “They will respect my son”; but the farmers say, “This is the heir. Come, let’s kill him, and the inheritance will be ours,” and they take him, kill him and cast him out of the vineyard. The lord of the vineyard will come and destroy the farmers, and will give the vineyard to others. Have they not read the Scripture, “The stone which the builders rejected was made the head of the corner”? They try to seize him, for they perceive that he spoke the parable against them, but they fear the multitude; they leave him and go away.
- The question about paying taxes to Caesar
they send some of the Pharisees and the Herodians to him, that they might trap him with words. They say that they know he is honest and not partial to anyone, and that he truly teaches the way of God, and ask whether it is lawful to pay taxes to Caesar, or not: shall they give, or shall they not give? Knowing their hypocrisy, he asks why they test him and tells them to bring him a denarius; asked whose image and inscription it bears, they say, “Caesar’s.” Jesus answers, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s,” and they marvel greatly at him.
- The Sadducees’ question about the resurrection
some Sadducees, who say that there is no resurrection, come to him. Moses wrote to them, they say, that if a man’s brother dies and leaves a wife and no children, his brother should take his wife and raise up offspring for his brother; there were seven brothers, and each took her and left no children, and last of all the woman also died: in the resurrection, whose wife will she be? Jesus answers that they are mistaken, not knowing the Scriptures nor the power of God: when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. And about the dead being raised, have they not read in the book of Moses, about the Bush, how God spoke to him, saying, “I am the God of Abraham, the God of Isaac, and the God of Jacob”? He is not the God of the dead, but of the living; they are badly mistaken.
- Which commandment is the greatest of all?
one of the scribes, hearing them questioning together and knowing that he has answered them well, asks him which commandment is the greatest of all. Jesus answers that the greatest is, “Hear, Israel, the Lord our God, the Lord is one: you shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength,” and the second, “You shall love your neighbor as yourself”; there is no other commandment greater than these. The scribe says that he has said well that he is one, and there is none other but he, and that to love him with all the heart, with all the understanding, all the soul and all the strength, and to love one’s neighbor as oneself, is more important than all whole burnt offerings and sacrifices. When Jesus sees that he answers wisely, he tells him, “You are not far from God’s Kingdom,” and after that no one dares ask him any question.
- How can the Christ be the son of David?
as he teaches in the temple, Jesus asks how the scribes can say that the Christ is the son of David, for David himself said in the Holy Spirit, “The Lord said to my Lord, ‘Sit at my right hand, until I make your enemies the footstool of your feet’”: David himself calls him Lord, so how can he be his son? The common people hear him gladly.
- Beware of the scribes
in his teaching he tells them to beware of the scribes, who like to walk in long robes and to get greetings in the marketplaces, and the best seats in the synagogues and the best places at feasts; they devour widows’ houses and for a pretense make long prayers, and they will receive greater condemnation.
- The poor widow’s two small coins
Jesus sits down opposite the treasury and sees how the multitude casts money into the treasury; many who are rich cast in much. A poor widow comes and casts in two small brass coins, which equal a quadrans coin. He calls his disciples and tells them that this poor widow gave more than all those who are giving into the treasury, for they all gave out of their abundance, but she, out of her poverty, gave all that she had to live on.
- Not one stone left on another
as Jesus goes out of the temple, one of his disciples says to him, “Teacher, see what kind of stones and what kind of buildings!” Jesus answers that of these great buildings not one stone will be left on another that will not be thrown down.
- On the Mount of Olives: the four ask, and the beginning of birth pains
as Jesus sits on the Mount of Olives opposite the temple, Peter, James, John and Andrew ask him privately when these things will be, and what the sign will be when they are all about to be fulfilled. He tells them to be careful that no one leads them astray: many will come in his name, saying, ‘I am he!’, and will lead many astray; there will be wars, earthquakes and famines, and these are the beginning of birth pains. They will be delivered up to councils and beaten in synagogues, and will stand before rulers and kings for his sake; the Good News must first be preached to all the nations. When they are delivered up they are not to be anxious beforehand about what to say, but to say what is given them in that hour, for it is not they who speak, but the Holy Spirit. Brother will deliver up brother to death, and the father his child; they will be hated by all men for his name’s sake, but he who endures to the end will be saved.
- The abomination of desolation, and the days of oppression
when they see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, those who are in Judea are to flee to the mountains; the one on the housetop is not to go down, and the one in the field is not to return back for his cloak. Those days will be oppression such as there has not been from the beginning of the creation which God created until now, but for the sake of the chosen ones the Lord shortened the days. False christs and false prophets will arise and show signs and wonders to lead astray, if possible, even the chosen ones: they are to watch, for he has told them all things beforehand.
- The Son of Man coming in clouds
after that oppression the sun will be darkened, the moon will not give its light, the stars will be falling from the sky and the powers in the heavens will be shaken. Then they will see the Son of Man coming in clouds with great power and glory, and he will send out his angels and gather together his chosen ones from the four winds, from the ends of the earth to the ends of the sky.
- The parable of the fig tree
as they know that the summer is near when the branch of the fig tree becomes tender and puts out its leaves, so when they see these things coming to pass they are to know that it is near, at the doors. This generation will not pass away until all these things happen; heaven and earth will pass away, but his words will not pass away.
- No one knows that day or that hour: watch
of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father; they are to watch and keep alert. It is like a man traveling to another country, who leaves his house, gives his servants authority and each one his work, and commands the doorkeeper to keep watch: they are to watch, for they do not know when the lord of the house is coming, lest he come suddenly and find them sleeping. What he tells them he tells all: Watch!
- The chief priests and the scribes seek how to kill him
two days before the Passover and the Feast of Unleavened Bread, the chief priests and the scribes seek how they might seize Jesus by deception and kill him, saying, “Not during the feast, because there might be a riot among the people.”
- A woman pours ointment on him at Bethany
while Jesus is at Bethany, in the house of Simon the leper, sitting at the table, a woman comes with an alabaster jar of very costly ointment of pure nard, breaks the jar and pours it over his head. Some are indignant, saying it might have been sold for more than three hundred denarii and given to the poor, and they grumble against her. Jesus tells them to leave her alone: she has done a good work for him; they always have the poor with them, but they will not always have him. She has anointed his body beforehand for the burying, and wherever this Good News is preached throughout the whole world, what she has done will be spoken of for a memorial of her.
- Judas Iscariot goes to the chief priests
Judas Iscariot, one of the twelve, goes away to the chief priests to deliver Jesus to them. When they hear it they are glad and promise to give him money, and he seeks how he might conveniently deliver him.
- The Passover is prepared
on the first day of unleavened bread, when they sacrifice the Passover, his disciples ask him where he wants them to go and prepare for him to eat the Passover. Jesus sends two of his disciples into the city: a man carrying a pitcher of water will meet them; they are to follow him and tell the master of the house that the Teacher asks where the guest room is, where he may eat the Passover with his disciples; he will show them a large upper room furnished and ready. The disciples go into the city, find things as he had said, and prepare the Passover.
- One of you will betray me
when it is evening he comes with the twelve, and as they sit and eat Jesus says that one of them, he who eats with him, will betray him. They begin to be sorrowful and ask him one by one, “Surely not I?” He answers that it is one of the twelve, he who dips with him in the dish: the Son of Man goes as it is written about him, but woe to that man by whom the Son of Man is betrayed; it would be better for that man if he had not been born.
- The bread and the cup
as they are eating, Jesus takes bread, blesses it, breaks it and gives it to them, saying, “Take, eat. This is my body.” He takes the cup, gives thanks and gives it to them, and they all drink of it. He says to them, “This is my blood of the new covenant, which is poured out for many,” and that he will no more drink of the fruit of the vine until the day when he drinks it anew in God’s Kingdom.
- All will stumble; Peter insists he will not
when they have sung a hymn, they go out to the Mount of Olives. Jesus tells them that all of them will be made to stumble because of him tonight, for it is written, ‘I will strike the shepherd, and the sheep will be scattered’; but after he is raised up he will go before them into Galilee. Peter says that although all will be offended, he will not; Jesus tells him that today, even this night, before the rooster crows twice, he will deny him three times. Peter speaks all the more: if he must die with him, he will not deny him; and they all say the same thing.
- Praying at Gethsemane
they come to a place named Gethsemane, and he tells his disciples to sit there while he prays. He takes Peter, James and John with him and begins to be greatly troubled and distressed: his soul is exceedingly sorrowful, even to death; they are to stay there and watch. Going forward a little, he falls on the ground and prays, “Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire.” He comes and finds them sleeping, and says to Peter, “Simon, are you sleeping? Couldn’t you watch one hour?” Again he goes away and prays, and returns and finds them sleeping; the third time he tells them the hour has come: the Son of Man is betrayed into the hands of sinners, and he who betrays him is at hand.
- Judas kisses him, and he is seized
while he is still speaking, Judas, one of the twelve, comes, and with him a multitude with swords and clubs from the chief priests, the scribes and the elders. He had given them a sign, that the one he kisses is the man, and they are to seize him and lead him away safely; he comes to Jesus, says “Rabbi! Rabbi!” and kisses him, and they lay their hands on him and seize him. One of those who stand by draws his sword and strikes the servant of the high priest, cutting off his ear. Jesus asks whether they have come out with swords and clubs to seize him as against a robber: he was daily with them in the temple teaching and they did not arrest him, but this is so that the Scriptures might be fulfilled. They all leave him and flee; a certain young man following him, with a linen cloth thrown around his naked body, is grabbed, leaves the linen cloth and flees naked.
- Before the high priest and the council
they lead Jesus away to the high priest, and all the chief priests, the elders and the scribes come together; Peter follows him from a distance into the court of the high priest and sits with the officers, warming himself at the fire. The chief priests and the whole council seek witnesses against Jesus to put him to death and find none: many give false testimony and it does not agree, not even the testimony that he said he would destroy this temple made with hands and in three days build another made without hands. The high priest asks him, “Are you the Christ, the Son of the Blessed?” Jesus says, “I am. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky.” The high priest tears his clothes: they have heard the blasphemy. They all condemn him as worthy of death; some spit on him, cover his face, beat him with their fists and tell him to prophesy, and the officers strike him with the palms of their hands.
- Peter denies him three times
as Peter is in the courtyard below, one of the maids of the high priest sees him warming himself and says, “You were also with the Nazarene, Jesus!” He denies it, saying that he neither knows nor understands what she is saying, and goes out on the porch. The maid tells those who stand by that he is one of them, and he denies it again; a little later those who stand by say to Peter that he truly is one of them, for he is a Galilean. He begins to curse and to swear that he does not know this man of whom they speak. The rooster crows the second time, and Peter remembers the words Jesus said to him, “Before the rooster crows twice, you will deny me three times,” and weeps.
- Before Pilate
in the morning the chief priests, with the elders, the scribes and the whole council, hold a consultation, bind Jesus, carry him away and deliver him up to Pilate. Pilate asks him, “Are you the King of the Jews?” and he answers, “So you say.” The chief priests accuse him of many things, and Pilate asks him again whether he has no answer, but Jesus makes no further answer, so that Pilate marvels.
- Barabbas released, and Jesus handed over
at the feast Pilate used to release to them one prisoner, whomever they asked of him, and there was one called Barabbas, bound with his fellow insurgents, men who in the insurrection had committed murder. The multitude asks him to do as he always did for them. Pilate, who perceives that the chief priests had delivered Jesus up for envy, asks whether they want him to release the King of the Jews, but the chief priests stir up the multitude to have him release Barabbas instead. When Pilate asks what he should do with him whom they call the King of the Jews, and what evil he has done, they cry out all the more, “Crucify him!” Wishing to please the multitude, Pilate releases Barabbas to them and hands Jesus over, when he has flogged him, to be crucified.
- The soldiers mock him in the Praetorium
the soldiers lead him away within the court, which is the Praetorium, and call together the whole cohort. They clothe him with purple, weave a crown of thorns and put it on him, and salute him, “Hail, King of the Jews!”; they strike his head with a reed, spit on him and bow their knees to him. When they have mocked him, they take the purple cloak off him, put his own garments on him and lead him out to crucify him.
- Crucified at Golgotha
they compel one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them and bear Jesus’ cross, and they bring Jesus to the place called Golgotha, which is, being interpreted, “The place of a skull.” They offer him wine mixed with myrrh to drink, but he does not take it. They crucify him and part his garments among them, casting lots for what each should take; it is the third hour. The superscription of his accusation reads “THE KING OF THE JEWS,” and they crucify two robbers with him, one on his right hand and one on his left. Those who pass by blaspheme him, telling him who would destroy the temple and build it in three days to save himself and come down from the cross; the chief priests with the scribes mock him too: he saved others but cannot save himself; let the Christ, the King of Israel, come down now from the cross, that they may see and believe. Those who are crucified with him also insult him.
- He dies; the women watch from afar
when the sixth hour comes there is darkness over the whole land until the ninth hour. At the ninth hour Jesus cries with a loud voice, “Eloi, Eloi, lama sabachthani?” which is, being interpreted, “My God, my God, why have you forsaken me?” Some of those who stand by say that he is calling Elijah; one runs, fills a sponge full of vinegar, puts it on a reed and gives it to him to drink, saying, “Let’s see whether Elijah comes to take him down.” Jesus cries out with a loud voice and gives up the spirit, and the veil of the temple is torn in two from the top to the bottom. The centurion who stands by opposite him, seeing that he breathed his last like this, says, “Truly this man was the Son of God!” Women are watching from afar, among them Mary Magdalene, Mary the mother of James the less and of Joses, and Salome, who followed him and served him when he was in Galilee, and many other women who came up with him to Jerusalem.
- Joseph of Arimathaea buries him
when evening has come, because it is the Preparation Day, the day before the Sabbath, Joseph of Arimathaea, a prominent council member who was himself looking for God’s Kingdom, boldly goes in to Pilate and asks for Jesus’ body. Pilate is surprised to hear that he is already dead; he summons the centurion and asks whether he has been dead long, and when he has found out from the centurion he grants the body to Joseph. Joseph buys a linen cloth, takes him down, winds him in the linen cloth, lays him in a tomb cut out of a rock and rolls a stone against the door of the tomb. Mary Magdalene and Mary the mother of Joses see where he is laid.
- The women at the tomb on the first day of the week
when the Sabbath is past, Mary Magdalene, Mary the mother of James, and Salome buy spices, that they might come and anoint him. Very early on the first day of the week, when the sun has risen, they come to the tomb, asking among themselves who will roll away the stone from the door of the tomb for them; looking up, they see that the stone, which is very big, is rolled back. Entering the tomb, they see a young man sitting on the right side, dressed in a white robe, and are amazed. He tells them not to be amazed: they seek Jesus, the Nazarene, who has been crucified; he has risen and is not here. They are to go and tell his disciples and Peter that he goes before them into Galilee, and there they will see him, as he said to them. They go out and flee from the tomb, for trembling and astonishment have come on them, and they say nothing to anyone, for they are afraid.
- He appears first to Mary Magdalene
having risen early on the first day of the week, Jesus appears first to Mary Magdalene, from whom he had cast out seven demons. She goes and tells those who had been with him, as they mourn and weep; when they hear that he is alive and has been seen by her, they disbelieve.
- He appears to two on their way into the country
after these things he is revealed in another form to two of them as they walk on their way into the country. They go away and tell it to the rest, and they do not believe them either.
- To the eleven: preach the Good News to the whole creation
afterward he is revealed to the eleven themselves as they sit at the table, and he rebukes them for their unbelief and hardness of heart, because they did not believe those who had seen him after he had risen. He tells them to go into all the world and preach the Good News to the whole creation: he who believes and is baptized will be saved, but he who disbelieves will be condemned. These signs will accompany those who believe: in his name they will cast out demons, speak with new languages, take up serpents, not be hurt if they drink any deadly thing, and lay hands on the sick, and they will recover.
- Received up into heaven; they preach everywhere
after he has spoken to them, the Lord is received up into heaven and sits down at the right hand of God. They go out and preach everywhere, the Lord working with them and confirming the word by the signs that follow.
Luke
- Written in order to most excellent Theophilus
many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us, even as those who from the beginning were eyewitnesses and servants of the word delivered them to us; so it seemed good to the writer also, having traced the course of all things accurately from the first, to write in order to most excellent Theophilus, that he might know the certainty concerning the things in which he was instructed.
- The birth of John announced to Zacharias
in the days of Herod, the king of Judea, there is a certain priest named Zacharias, of the priestly division of Abijah; his wife is of the daughters of Aaron, and her name is Elizabeth. They are both righteous before God, walking blamelessly in all the commandments and ordinances of the Lord, but they have no child, because Elizabeth is barren, and they are both well advanced in years. While Zacharias executes the priest’s office before God in the order of his division, according to the custom of the priest’s office his lot is to enter into the temple of the Lord and burn incense, and the whole multitude of the people are praying outside at the hour of incense. An angel of the Lord appears to him, standing on the right side of the altar of incense, and Zacharias is troubled, and fear falls upon him. The angel says, “Don’t be afraid, Zacharias, because your request has been heard. Your wife, Elizabeth, will bear you a son, and you shall call his name John”: Zacharias will have joy and gladness, and many will rejoice at the son’s birth, for he will be great in the sight of the Lord, will drink no wine nor strong drink, will be filled with the Holy Spirit even from his mother’s womb, and will turn many of the children of Israel to the Lord their God, and go before him in the spirit and power of Elijah, “to turn the hearts of the fathers to the children,” and the disobedient to the wisdom of the just, to prepare a people prepared for the Lord. Zacharias says, “How can I be sure of this? For I am an old man, and my wife is well advanced in years.” The angel answers, “I am Gabriel, who stands in the presence of God. I was sent to speak to you and to bring you this good news”; because Zacharias did not believe the angel’s words, which will be fulfilled in their proper time, he will be silent and not able to speak until the day that these things happen. The people wait for Zacharias and marvel that he delays in the temple; when he comes out he cannot speak to them, and they perceive that he has seen a vision in the temple; he continues making signs to them and remains mute, and when the days of his service are fulfilled he departs to his house. After these days Elizabeth his wife conceives and hides herself five months, saying, “Thus has the Lord done to me in the days in which he looked at me, to take away my reproach among men.”
- The birth of Jesus announced to Mary
in the sixth month the angel Gabriel is sent from God to a city of Galilee named Nazareth, to a virgin pledged to be married to a man whose name is Joseph, of David’s house; the virgin’s name is Mary. Having come in, the angel says to her, “Rejoice, you highly favored one! The Lord is with you. Blessed are you among women!” When she sees him she is greatly troubled at the saying and considers what kind of salutation this might be. The angel says to her, “Don’t be afraid, Mary, for you have found favor with God. Behold, you will conceive in your womb and give birth to a son, and shall name him ‘Jesus.’ He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever. There will be no end to his Kingdom.” Mary says, “How can this be, seeing I am a virgin?” The angel answers that the Holy Spirit will come on her and the power of the Most High will overshadow her, and therefore also the holy one who is born from her will be called the Son of God; and Elizabeth, her relative, also has conceived a son in her old age, and this is the sixth month with her who was called barren, for nothing spoken by God is impossible. Mary says, “Behold, the servant of the Lord; let it be done to me according to your word,” and the angel departs from her.
- Mary greets Elizabeth: “My soul magnifies the Lord”
Mary arises in those days and goes into the hill country with haste, into a city of Judah, enters into the house of Zacharias and greets Elizabeth. When Elizabeth hears Mary’s greeting, the baby leaps in her womb, and Elizabeth is filled with the Holy Spirit and calls out with a loud voice, “Blessed are you among women, and blessed is the fruit of your womb! Why am I so favored, that the mother of my Lord should come to me? For behold, when the voice of your greeting came into my ears, the baby leaped in my womb for joy! Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord!” Mary says, “My soul magnifies the Lord. My spirit has rejoiced in God my Savior, for he has looked at the humble state of his servant. For behold, from now on, all generations will call me blessed. For he who is mighty has done great things for me. Holy is his name. His mercy is for generations and generations on those who fear him”; he has shown strength with his arm and scattered the proud in the imagination of their hearts, put down princes from their thrones and exalted the lowly, filled the hungry with good things and sent the rich away empty, and given help to Israel, his servant, that he might remember mercy, as he spoke to our fathers, to Abraham and his offspring forever. Mary stays with Elizabeth about three months, and then returns to her house. Where WEB says a city of Judah at 1:39, the Korean Revised Version says a town of Judea (유대 한 동네).
- The birth of John, and the prophecy of Zacharias
the time that Elizabeth should give birth is fulfilled, and she gives birth to a son; her neighbors and her relatives hear that the Lord has magnified his mercy toward her, and they rejoice with her. On the eighth day they come to circumcise the child and would have called him Zacharias, after the name of his father, but his mother answers, “Not so; but he will be called John.” They say to her, “There is no one among your relatives who is called by this name,” and make signs to his father, what he would have him called. Zacharias asks for a writing tablet and writes, “His name is John,” and they all marvel. Zacharias’ mouth is opened immediately and his tongue freed, and he speaks, blessing God. Fear comes on all who live around them, and all these sayings are talked about throughout all the hill country of Judea; all who hear them lay them up in their heart, saying, “What then will this child be?” The hand of the Lord was with him. His father Zacharias is filled with the Holy Spirit and prophesies: “Blessed be the Lord, the God of Israel, for he has visited and redeemed his people; and has raised up a horn of salvation for us in the house of his servant David (as he spoke by the mouth of his holy prophets who have been from of old), salvation from our enemies and from the hand of all who hate us; to show mercy toward our fathers, to remember his holy covenant, the oath which he swore to Abraham our father, to grant to us that we, being delivered out of the hand of our enemies, should serve him without fear, in holiness and righteousness before him all the days of our life. And you, child, will be called a prophet of the Most High; for you will go before the face of the Lord to prepare his ways, to give knowledge of salvation to his people by the remission of their sins, because of the tender mercy of our God, by which the dawn from on high will visit us, to shine on those who sit in darkness and the shadow of death; to guide our feet into the way of peace.” The child grows and becomes strong in spirit, and is in the desert until the day of his public appearance to Israel.
- The enrollment, and the firstborn son born at Bethlehem
in those days a decree goes out from Caesar Augustus that all the world should be enrolled; this was the first enrollment made when Quirinius was governor of Syria. All go to enroll themselves, everyone to his own city. Joseph also goes up from Galilee, out of the city of Nazareth, into Judea, to David’s city, which is called Bethlehem, because he is of the house and family of David, to enroll himself with Mary, who is pledged to be married to him as wife, being pregnant. While they are there, the day comes for Mary to give birth. She gives birth to her firstborn son, wraps him in bands of cloth and lays him in a feeding trough, because there is no room for them in the inn.
- The shepherds, the angel, and the baby in the feeding trough
there are shepherds in the same country staying in the field and keeping watch by night over their flock. An angel of the Lord stands by them, and the glory of the Lord shines around them, and they are terrified. The angel says to them, “Don’t be afraid, for behold, I bring you good news of great joy which will be to all the people. For there is born to you today, in David’s city, a Savior, who is Christ the Lord. This is the sign to you: you will find a baby wrapped in strips of cloth, lying in a feeding trough.” Suddenly there is with the angel a multitude of the heavenly army praising God and saying, “Glory to God in the highest, on earth peace, good will toward men.” When the angels have gone away from them into the sky, the shepherds say to one another, “Let’s go to Bethlehem, now, and see this thing that has happened, which the Lord has made known to us.” They come with haste and find both Mary and Joseph, and the baby lying in the feeding trough. When they see it, they publicize widely the saying which was spoken to them about this child, and all who hear it wonder at the things which were spoken to them by the shepherds. But Mary keeps all these sayings, pondering them in her heart. The shepherds return, glorifying and praising God for all the things that they have heard and seen, just as it was told them.
- Named Jesus and presented to the Lord; Simeon and Anna
when eight days are fulfilled for the circumcision of the child, his name is called Jesus, which was given by the angel before he was conceived in the womb. When the days of their purification according to the law of Moses are fulfilled, they bring him up to Jerusalem to present him to the Lord, as it is written in the law of the Lord, “Every male who opens the womb shall be called holy to the Lord,” and to offer a sacrifice according to that which is said in the law of the Lord, “A pair of turtledoves, or two young pigeons.” There is a man in Jerusalem whose name is Simeon, righteous and devout, looking for the consolation of Israel, and the Holy Spirit is on him; it had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord’s Christ. Simeon comes in the Spirit into the temple, and when the parents bring in the child, Jesus, that they might do concerning him according to the custom of the law, Simeon receives him into his arms, blesses God and says, “Now you are releasing your servant, Master, according to your word, in peace; for my eyes have seen your salvation, which you have prepared before the face of all peoples; a light for revelation to the nations, and the glory of your people Israel.” Joseph and the child’s mother marvel at the things which were spoken concerning him. Simeon blesses them and says to Mary, the child’s mother, “Behold, this child is appointed for the falling and the rising of many in Israel, and for a sign which is spoken against. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed.” There is one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher, of a great age, having lived with a husband seven years from her virginity and a widow for about eighty-four years, who does not depart from the temple, worshiping with fastings and petitions night and day. Coming up at that very hour, she gives thanks to the Lord and speaks of him (the Korean Revised Version says 이 아기, this child) to all those who are looking for redemption in Jerusalem. When the parents have accomplished all things that were according to the law of the Lord, they return into Galilee, to their own city, Nazareth. The child grows and becomes strong in spirit, filled with wisdom, and the grace of God is upon him.
- At twelve, the boy Jesus among the teachers in the temple
Jesus’ parents go every year to Jerusalem at the feast of the Passover. When Jesus is twelve years old, they go up to Jerusalem according to the custom of the feast, and when they have fulfilled the days, as they are returning, the boy Jesus stays behind in Jerusalem. Joseph and the boy’s mother do not know it, but supposing him to be in the company, they go a day’s journey and look for him among their relatives and acquaintances; when they do not find him, they return to Jerusalem, looking for him. After three days they find him in the temple, sitting in the middle of the teachers, both listening to them and asking them questions, and all who hear him are amazed at his understanding and his answers. When they see him they are astonished, and his mother says to him, “Son, why have you treated us this way? Behold, your father and I were anxiously looking for you.” Jesus says to them, “Why were you looking for me? Didn’t you know that I must be in my Father’s house?” They do not understand the saying which he spoke to them. Jesus goes down with them and comes to Nazareth, and is subject to them, and his mother keeps all these sayings in her heart. And Jesus increases in wisdom and stature, and in favor with God and men.
- The word of God comes to John in the wilderness, and he preaches the baptism of repentance
in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God comes to John, the son of Zacharias, in the wilderness. John comes into all the region around the Jordan, preaching the baptism of repentance for remission of sins, as it is written in the book of the words of Isaiah the prophet: “The voice of one crying in the wilderness, ‘Make ready the way of the Lord. Make his paths straight. Every valley will be filled. Every mountain and hill will be brought low. The crooked will become straight, and the rough ways smooth. All flesh will see God’s salvation.’”
- The multitudes, the tax collectors and the soldiers ask John what they must do
John says to the multitudes who go out to be baptized by him, “You offspring of vipers, who warned you to flee from the wrath to come? Therefore produce fruits worthy of repentance, and don’t begin to say among yourselves, ‘We have Abraham for our father;’ for I tell you that God is able to raise up children to Abraham from these stones! Even now the ax also lies at the root of the trees. Every tree therefore that doesn’t produce good fruit is cut down and thrown into the fire.” The multitudes ask him, “What then must we do?” He answers that he who has two coats should give to him who has none, and he who has food should do likewise. Tax collectors also come to be baptized and ask, “Teacher, what must we do?”, and he tells them to collect no more than that which is appointed to them. Soldiers also ask, “What about us? What must we do?”, and he tells them to extort from no one by violence, neither accuse anyone wrongfully, and be content with their wages.
- John answers that one mightier than he is coming
as the people are in expectation, and all men reason in their hearts concerning John, whether perhaps he is the Christ, John answers them all, “I indeed baptize you with water, but he comes who is mightier than I, the strap of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire. His winnowing fan is in his hand, and he will thoroughly cleanse his threshing floor, and will gather the wheat into his barn; but he will burn up the chaff with unquenchable fire.” Then with many other exhortations John preaches good news to the people.
- Herod the tetrarch shuts John up in prison
Herod the tetrarch, being reproved by John for Herodias, his brother’s wife, and for all the evil things which Herod had done, adds this also to them all, that he shuts up John in prison.
- Jesus is baptized, and the Holy Spirit descends as he prays
when all the people are baptized, Jesus also has been baptized and is praying. The sky is opened, and the Holy Spirit descends in a bodily form like a dove on him, and a voice comes out of the sky, saying “You are my beloved Son. In you I am well pleased.”
- The line from Joseph back to Adam, the son of God
Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli. From Heli the line runs back, each the son of the one named after him: Matthat, Levi, Melchi, Jannai, Joseph, Mattathias, Amos, Nahum, Esli, Naggai, Maath, Mattathias, Semein, Joseph, Judah, Joanan, Rhesa, Zerubbabel, Shealtiel, Neri, Melchi, Addi, Cosam, Elmodam, Er, Jose, Eliezer, Jorim, Matthat, Levi, Simeon, Judah, Joseph, Jonan, Eliakim, Melea, Menan, Mattatha, Nathan, David, Jesse, Obed, Boaz, Salmon, Nahshon, Amminadab, Aram, Hezron, Perez, Judah, Jacob, Isaac, Abraham, Terah, Nahor, Serug, Reu, Peleg, Eber, Shelah, Cainan, Arphaxad, Shem, Noah, Lamech, Methuselah, Enoch, Jared, Mahalaleel, Cainan, Enos, Seth and Adam, the son of God. Where WEB reads Joseph and Judah at 3:26, Jose at 3:29 and Aram at 3:33, the Korean Revised Version reads 요섹, 요다, 예수 and 아니.
- Forty days in the wilderness, tempted by the devil
Jesus, full of the Holy Spirit, returns from the Jordan and is led by the Spirit into the wilderness for forty days, being tempted by the devil. He eats nothing in those days, and when they are completed, he is hungry. The devil says to him, “If you are the Son of God, command this stone to become bread”; Jesus answers, “It is written, ‘Man shall not live by bread alone, but by every word of God.’” Leading him up on a high mountain, the devil shows him all the kingdoms of the world in a moment of time: “I will give you all this authority and their glory, for it has been delivered to me, and I give it to whomever I want. If you therefore will worship before me, it will all be yours.” Jesus answers, “Get behind me, Satan! For it is written, ‘You shall worship the Lord your God, and you shall serve him only.’” The devil leads him to Jerusalem, sets him on the pinnacle of the temple and says, “If you are the Son of God, cast yourself down from here, for it is written, ‘He will put his angels in charge of you, to guard you;’ and, ‘On their hands they will bear you up, lest perhaps you dash your foot against a stone.’” Jesus answers, “It has been said, ‘You shall not tempt the Lord your God.’” When the devil has completed every temptation, he departs from him until another time. The Korean Revised Version reads these stones at 4:3, and does not have the words “but by every word of God” at 4:4, the high mountain at 4:5, or “Get behind me, Satan!” at 4:8.
- Back to Galilee in the power of the Spirit, teaching in the synagogues
Jesus returns in the power of the Spirit into Galilee, and news about him spreads through all the surrounding area. He teaches in their synagogues, being glorified by all.
- At Nazareth: the book of Isaiah, and the rejection
Jesus comes to Nazareth, where he had been brought up, enters, as was his custom, into the synagogue on the Sabbath day, and stands up to read. The book of the prophet Isaiah is handed to him; he opens the book and finds the place where it is written, “The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to heal the broken hearted, to proclaim release to the captives, recovering of sight to the blind, to deliver those who are crushed, and to proclaim the acceptable year of the Lord.” He closes the book, gives it back to the attendant and sits down, and the eyes of all in the synagogue are fastened on him. He tells them, “Today, this Scripture has been fulfilled in your hearing.” All testify about him and wonder at the gracious words which proceed out of his mouth, and they say, “Isn’t this Joseph’s son?” Jesus says that they will doubtless tell him the proverb, ‘Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown,’ and that no prophet is acceptable in his hometown: there were many widows in Israel in the days of Elijah, when the sky was shut up three years and six months and a great famine came over all the land, yet Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow; and there were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. All in the synagogue are filled with wrath as they hear these things; they rise up, throw him out of the city and lead him to the brow of the hill that their city is built on, that they might throw him off the cliff, but he, passing through the middle of them, goes his way. The Korean Revised Version does not have the words “to heal the broken hearted” at 4:18.
- At Capernaum: teaching with authority, and an unclean demon cast out
Jesus comes down to Capernaum, a city of Galilee, and teaches them on the Sabbath day, and they are astonished at his teaching, for his word is with authority. In the synagogue there is a man who has a spirit of an unclean demon, and he cries out with a loud voice, “Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know who you are: the Holy One of God!” Jesus rebukes him, “Be silent and come out of him!”, and when the demon has thrown him down in the middle of them, he comes out of him, having done him no harm. Amazement comes on all, and they speak together, one with another, “What is this word? For with authority and power he commands the unclean spirits, and they come out!” News about Jesus goes out into every place of the surrounding region.
- Simon’s mother-in-law, and the sick brought at sunset, are healed
Jesus rises up from the synagogue and enters into Simon’s house. Simon’s mother-in-law is afflicted with a great fever, and they beg Jesus to help her; he stands over her and rebukes the fever, and it leaves her, and immediately she rises up and serves them. When the sun is setting, all those who have any sick with various diseases bring them to Jesus, and he lays his hands on every one of them and heals them. Demons also come out of many, crying out, “You are the Christ, the Son of God!” Rebuking them, he does not allow them to speak, because they know that he is the Christ. The Korean Revised Version has the demons say “You are the Son of God.”
- The good news must be preached to the other cities also
when it is day, Jesus departs and goes into an uninhabited place, and the multitudes look for him, come to him and hold on to him, so that he would not go away from them. But he says to them, “I must preach the good news of God’s Kingdom to the other cities also. For this reason I have been sent.” He is preaching in the synagogues of Galilee.
- By the lake of Gennesaret: the great catch, and “From now on you will be catching people alive”
while the multitude presses on Jesus and hears the word of God, he is standing by the lake of Gennesaret. He sees two boats standing by the lake; the fishermen have gone out of them and are washing their nets. He enters into one of the boats, which is Simon’s, asks him to put out a little from the land, sits down and teaches the multitudes from the boat. When he has finished speaking, he says to Simon, “Put out into the deep and let down your nets for a catch.” Simon answers, “Master, we worked all night and caught nothing; but at your word I will let down the net.” When they have done this, they catch a great multitude of fish, and their net is breaking; they beckon to their partners in the other boat to come and help them, and they come and fill both boats, so that they begin to sink. Seeing it, Simon Peter falls down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, Lord.” For he is amazed, and all who are with him, at the catch of fish which they have caught, and so also are James and John, sons of Zebedee, who are partners with Simon. Jesus says to Simon, “Don’t be afraid. From now on you will be catching people alive.” When they have brought their boats to land, they leave everything and follow Jesus.
- A man full of leprosy is made clean
while Jesus is in one of the cities, a man full of leprosy sees him, falls on his face and begs him, “Lord, if you want to, you can make me clean.” Jesus stretches out his hand and touches him, saying, “I want to. Be made clean.” Immediately the leprosy leaves him. Jesus commands him to tell no one, “But go your way and show yourself to the priest, and offer for your cleansing according to what Moses commanded, for a testimony to them.” But the report concerning Jesus spreads much more, and great multitudes come together to hear and to be healed by him of their infirmities. But he withdraws himself into the desert and prays.
- The paralyzed man is forgiven and goes home
on one of those days Jesus is teaching, and there are Pharisees and teachers of the law sitting by who have come out of every village of Galilee, Judea, and Jerusalem; the power of the Lord is with him to heal them. Men bring a paralyzed man on a cot and seek to bring him in to lay before Jesus; not finding a way to bring him in because of the multitude, they go up to the housetop and let him down through the tiles with his cot into the middle before Jesus. Seeing their faith, Jesus says to him, “Man, your sins are forgiven you.” The scribes and the Pharisees begin to reason, saying, “Who is this who speaks blasphemies? Who can forgive sins, but God alone?” Jesus, perceiving their thoughts, answers them, “Why are you reasoning so in your hearts? Which is easier to say, ‘Your sins are forgiven you,’ or to say, ‘Arise and walk’? But that you may know that the Son of Man has authority on earth to forgive sins,” and he says to the paralyzed man, “I tell you, arise, take up your cot, and go to your house.” Immediately the man rises up before them, takes up that which he was laying on, and departs to his house, glorifying God. Amazement takes hold on all, and they glorify God; they are filled with fear, saying, “We have seen strange things today.”
- Levi the tax collector is called; at his feast, “I have come to call sinners to repentance”
after these things Jesus goes out and sees a tax collector named Levi sitting at the tax office, and says to him, “Follow me!” Levi leaves everything, rises up and follows him. Levi makes a great feast for Jesus in his house, and there is a great crowd of tax collectors and others reclining with them. Their scribes and the Pharisees murmur against Jesus’ disciples, saying, “Why do you eat and drink with the tax collectors and sinners?” Jesus answers them, “Those who are healthy have no need for a physician, but those who are sick do. I have not come to call the righteous, but sinners, to repentance.”
- On fasting; new wine into fresh wineskins
they say to Jesus, “Why do John’s disciples often fast and pray, likewise also the disciples of the Pharisees, but yours eat and drink?” He asks them whether they can make the friends of the bridegroom fast while the bridegroom is with them: the days will come when the bridegroom will be taken away from them, and then they will fast in those days. He also tells them a parable: no one puts a piece from a new garment on an old garment, or else he will tear the new, and also the piece from the new will not match the old; no one puts new wine into old wineskins, or else the new wine will burst the skins, and it will be spilled and the skins will be destroyed; new wine must be put into fresh wineskins, and both are preserved; and no man having drunk old wine immediately desires new, for he says, ‘The old is better.’ The Korean Revised Version gives 5:33 as a statement, not a question, and does not have “and both are preserved” at 5:38.
- Heads of grain plucked and rubbed on the Sabbath
on the second Sabbath after the first, Jesus is going through the grain fields, and his disciples pluck the heads of grain and eat, rubbing them in their hands. Some of the Pharisees ask them why they do what is not lawful to do on the Sabbath day. Jesus answers them: have they not read what David did when he was hungry, he and those who were with him, how he entered into God’s house and took and ate the show bread, and gave also to those who were with him, which is not lawful to eat except for the priests alone? And he says to them, “The Son of Man is lord of the Sabbath.”
- On another Sabbath: the man whose right hand was withered
on another Sabbath Jesus enters into the synagogue and teaches, and there is a man there whose right hand is withered. The scribes and the Pharisees watch him, to see whether he will heal on the Sabbath, that they might find an accusation against him. He knows their thoughts and tells the man who has the withered hand, “Rise up and stand in the middle,” and the man arises and stands. Jesus asks them whether it is lawful on the Sabbath to do good or to do harm, to save a life or to kill; he looks around at them all and tells the man, “Stretch out your hand.” The man does so, and his hand is restored as sound as the other. They are filled with rage and talk with one another about what they might do to Jesus.
- A night of prayer on the mountain; twelve chosen and named apostles
in these days Jesus goes out to the mountain to pray, and he continues all night in prayer to God. When it is day, he calls his disciples, and from them he chooses twelve, whom he also names apostles: Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew; Matthew; Thomas; James the son of Alphaeus; Simon who was called the Zealot; Judas the son of James; and Judas Iscariot, who also became a traitor.
- On a level place: many come to hear him and are healed
Jesus comes down with them and stands on a level place, with a crowd of his disciples and a great number of the people from all Judea and Jerusalem and the sea coast of Tyre and Sidon, who came to hear him and to be healed of their diseases, as well as those who were troubled by unclean spirits; and they are being healed. All the multitude seek to touch him, for power comes out of him and heals them all.
- Blessed are you, and woe to you
Jesus lifts up his eyes to his disciples and says: blessed are you who are poor, for God’s Kingdom is yours; blessed are you who hunger now, for you will be filled; blessed are you who weep now, for you will laugh. Blessed are you when men hate you, and when they exclude and mock you, and throw out your name as evil, for the Son of Man’s sake: rejoice in that day and leap for joy, for your reward is great in heaven, for their fathers did the same thing to the prophets. But woe to you who are rich, for you have received your consolation; woe to you who are full now, for you will be hungry; woe to you who laugh now, for you will mourn and weep. Woe, when men speak well of you, for their fathers did the same thing to the false prophets.
- “Love your enemies”
“But I tell you who hear: love your enemies, do good to those who hate you, bless those who curse you, and pray for those who mistreat you.” To him who strikes you on the cheek, offer also the other; from him who takes away your cloak, do not withhold your coat also; give to everyone who asks you, and do not ask him who takes away your goods to give them back again. As you would like people to do to you, do exactly so to them. If you love those who love you, do good to those who do good to you, or lend to those from whom you hope to receive, what credit is that to you? Even sinners do the same. But love your enemies, do good, and lend, expecting nothing back; your reward will be great, and you will be children of the Most High, for he is kind toward the unthankful and evil. Be merciful, even as your Father is also merciful.
- “Don’t judge”; the blind guide, the speck and the beam
“Don’t judge, and you won’t be judged. Don’t condemn, and you won’t be condemned. Set free, and you will be set free. Give, and it will be given to you: good measure, pressed down, shaken together, and running over, will be given to you. For with the same measure you measure it will be measured back to you.” He speaks a parable to them: “Can the blind guide the blind? Won’t they both fall into a pit? A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. Why do you see the speck of chaff that is in your brother’s eye, but don’t consider the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother’s eye.”
- The tree and its fruit; the house founded on the rock
there is no good tree that produces rotten fruit, nor again a rotten tree that produces good fruit; each tree is known by its own fruit, for people don’t gather figs from thorns, nor grapes from a bramble bush. The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart his mouth speaks. “Why do you call me, ‘Lord, Lord,’ and don’t do the things which I say? Everyone who comes to me, and hears my words and does them, I will show you who he is like. He is like a man building a house, who dug and went deep and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. But he who hears and doesn’t do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell; and the ruin of that house was great.”
- At Capernaum: the centurion’s servant
after he has finished speaking in the hearing of the people, Jesus enters into Capernaum. A certain centurion’s servant, who is dear to him, is sick and at the point of death. When the centurion hears about Jesus, he sends to him elders of the Jews, asking him to come and save his servant; they come to Jesus and beg him earnestly, saying that the centurion is worthy for him to do this, for he loves their nation and built their synagogue for them. Jesus goes with them. When he is not far from the house, the centurion sends friends to him: “Lord, don’t trouble yourself, for I am not worthy for you to come under my roof. Therefore I didn’t even think myself worthy to come to you; but say the word, and my servant will be healed. For I also am a man placed under authority, having under myself soldiers. I tell this one, ‘Go!’ and he goes; and to another, ‘Come!’ and he comes; and to my servant, ‘Do this,’ and he does it.” When Jesus hears these things, he marvels at him, turns and says to the multitude who follow him, “I tell you, I have not found such great faith, no, not in Israel.” Those who were sent, returning to the house, find that the servant who had been sick is well.
- At Nain: the widow’s only son raised
soon afterwards Jesus goes to a city called Nain, and many of his disciples, along with a great multitude, go with him. When he comes near to the gate of the city, one who is dead is carried out, the only born son of his mother, and she is a widow; many people of the city are with her. When the Lord sees her, he has compassion on her and says to her, “Don’t cry.” He comes near and touches the coffin, and the bearers stand still. He says, “Young man, I tell you, arise!” He who was dead sits up and begins to speak, and the Lord gives him to his mother. Fear takes hold of all, and they glorify God, saying, “A great prophet has arisen among us!” and, “God has visited his people!” This report concerning Jesus goes out in the whole of Judea and in all the surrounding region.
- John sends two disciples: “Are you the one who is coming?”
the disciples of John tell him about all these things. John, calling to himself two of his disciples, sends them to Jesus, saying, “Are you the one who is coming, or should we look for another?” When the men have come to him, they say, “John the Baptizer has sent us to you, saying, ‘Are you he who comes, or should we look for another?’” In that hour Jesus cures many of diseases and plagues and evil spirits, and to many who are blind he gives sight. He answers them, “Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. Blessed is he who finds no occasion for stumbling in me.”
- What is said to the multitudes about John, and the people of this generation
when John’s messengers have departed, Jesus begins to tell the multitudes about John: what did they go out into the wilderness to see? A reed shaken by the wind? A man clothed in soft clothing? Those who are gorgeously dressed and live delicately are in kings’ courts. A prophet? Yes, and much more than a prophet. This is he of whom it is written, “Behold, I send my messenger before your face, who will prepare your way before you.” Among those who are born of women there is not a greater prophet than John the Baptizer; yet he who is least in God’s Kingdom is greater than he. When all the people and the tax collectors hear this, they declare God to be just, having been baptized with John’s baptism; but the Pharisees and the lawyers reject the counsel of God, not having been baptized by John themselves. “To what then should I compare the people of this generation? They are like children who sit in the marketplace and call to one another, saying, ‘We piped to you, and you didn’t dance. We mourned, and you didn’t weep.’ For John the Baptizer came neither eating bread nor drinking wine, and you say, ‘He has a demon.’ The Son of Man has come eating and drinking, and you say, ‘Behold, a glutton and a drunkard, a friend of tax collectors and sinners!’ Wisdom is justified by all her children.”
- In the house of Simon the Pharisee: a woman who was a sinner anoints Jesus’ feet
one of the Pharisees invites Jesus to eat with him, and Jesus enters into the Pharisee’s house and sits at the table. A woman in the city who is a sinner, when she knows that Jesus is reclining in the Pharisee’s house, brings an alabaster jar of ointment; standing behind at his feet weeping, she begins to wet his feet with her tears, wipes them with the hair of her head, kisses his feet and anoints them with the ointment. The Pharisee who invited him sees it and says to himself, “This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner.” Jesus answers him, “Simon, I have something to tell you.” Simon says, “Teacher, say on,” and Jesus says, “A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. When they couldn’t pay, he forgave them both. Which of them therefore will love him most?” Simon answers, “He, I suppose, to whom he forgave the most,” and Jesus tells him that he has judged correctly. Turning to the woman, Jesus says to Simon: “I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears and wiped them with the hair of her head. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. You didn’t anoint my head with oil, but she has anointed my feet with ointment. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But one to whom little is forgiven, loves little.” He says to her, “Your sins are forgiven.” Those who sit at the table with him begin to say to themselves, “Who is this who even forgives sins?” He says to the woman, “Your faith has saved you. Go in peace.”
- The twelve, and the women who served from their possessions
soon afterwards Jesus goes about through cities and villages, preaching and bringing the good news of God’s Kingdom. With him are the twelve, and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; Joanna, the wife of Chuzas, Herod’s steward; Susanna; and many others who served them from their possessions.
- The parable of the sower, and what it means
when a great multitude comes together and people from every city are coming to Jesus, he speaks by a parable: the farmer went out to sow his seed; as he sowed, some fell along the road, and it was trampled under foot, and the birds of the sky devoured it; some fell on the rock, and as soon as it grew, it withered away, because it had no moisture; some fell amid the thorns, and the thorns grew with it and choked it; some fell into the good ground and grew and produced one hundred times as much fruit. He calls out, “He who has ears to hear, let him hear!” His disciples ask him what this parable means. He answers that to them it is given to know the mysteries of God’s Kingdom, but to the rest it is given in parables, that “seeing they may not see, and hearing they may not understand,” and he explains the parable: the seed is the word of God. Those along the road are those who hear; then the devil comes and takes away the word from their heart, that they may not believe and be saved. Those on the rock are they who, when they hear, receive the word with joy, but have no root: they believe for a while, then fall away in time of temptation. What fell among the thorns, these are those who have heard, and as they go on their way they are choked with cares, riches, and pleasures of life, and they bring no fruit to maturity. Those in the good ground are those who with an honest and good heart, having heard the word, hold it tightly and produce fruit with perseverance.
- The lamp; “Be careful therefore how you hear”
no one, when he has lit a lamp, covers it with a container or puts it under a bed; but puts it on a stand, that those who enter in may see the light. For nothing is hidden that will not be revealed, nor anything secret that will not be known and come to light. Be careful therefore how you hear: whoever has, to him will be given; and whoever doesn’t have, from him will be taken away even that which he thinks he has.
- His mother and brothers; “these who hear the word of God and do it”
Jesus’ mother and brothers come to him, and they cannot come near him for the crowd. Some people tell him, “Your mother and your brothers stand outside, desiring to see you.” But he answers them, “My mother and my brothers are these who hear the word of God and do it.”
- On the lake: the wind and the water obey him
on one of those days Jesus enters into a boat, himself and his disciples, and says to them, “Let’s go over to the other side of the lake,” and they launch out. As they sail, he falls asleep. A wind storm comes down on the lake, and they are taking on dangerous amounts of water. They come to him and awake him, saying, “Master, Master, we are dying!” He awakes and rebukes the wind and the raging of the water; they cease, and it is calm. He says to them, “Where is your faith?” Being afraid, they marvel, saying to one another, “Who is this then, that he commands even the winds and the water, and they obey him?”
- The man with demons, in the country of the Gadarenes
they arrive at the country of the Gadarenes, which is opposite Galilee. When Jesus steps ashore, a certain man out of the city who has had demons for a long time meets him; he wears no clothes and does not live in a house, but in the tombs. When the man sees Jesus, he cries out and falls down before him, and with a loud voice says, “What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don’t torment me!” For Jesus was commanding the unclean spirit to come out of the man: the unclean spirit had often seized the man, and he was kept under guard and bound with chains and fetters, and breaking the bonds apart, he was driven by the demon into the desert. Jesus asks him, “What is your name?” He says, “Legion,” for many demons had entered into him. They beg Jesus that he would not command them to go into the abyss. A herd of many pigs is feeding there on the mountain, and they beg him to allow them to enter into those, and he allows them. The demons come out of the man and enter into the pigs, and the herd rushes down the steep bank into the lake and is drowned. When those who fed them see what has happened, they flee and tell it in the city and in the country. People go out to see what has happened; they come to Jesus and find the man from whom the demons had gone out sitting at Jesus’ feet, clothed and in his right mind, and they are afraid. Those who saw it tell them how he who had been possessed by demons was healed, and all the people of the surrounding country of the Gadarenes ask Jesus to depart from them, for they are very much afraid. Jesus enters into the boat and returns. The man from whom the demons had gone out begs that he might go with him, but Jesus sends him away, saying, “Return to your house, and declare what great things God has done for you.” The man goes his way, proclaiming throughout the whole city what great things Jesus had done for him.
- Jairus’ daughter, and the woman with a flow of blood
when Jesus returns, the multitude welcomes him, for they are all waiting for him. A man named Jairus, a ruler of the synagogue, comes and falls down at Jesus’ feet, begging him to come into his house, for Jairus has an only born daughter, about twelve years of age, and she is dying. As Jesus goes, the multitudes press against him. A woman who has had a flow of blood for twelve years, who has spent all her living on physicians and could not be healed by any, comes behind him and touches the fringe of his cloak, and immediately the flow of her blood stops. Jesus says, “Who touched me?” When all deny it, Peter and those with him say, “Master, the multitudes press and jostle you, and you say, ‘Who touched me?’” But Jesus says, “Someone did touch me, for I perceived that power has gone out of me.” When the woman sees that she is not hidden, she comes trembling and, falling down before him, declares in the presence of all the people the reason why she had touched him, and how she was healed immediately. He says to her, “Daughter, cheer up. Your faith has made you well. Go in peace.” While he is still speaking, one comes from the ruler of the synagogue’s house, saying to him, “Your daughter is dead. Don’t trouble the Teacher.” But Jesus, hearing it, answers him, “Don’t be afraid. Only believe, and she will be healed.” When he comes to the house, he does not allow anyone to enter in, except Peter, John, James, the father of the child, and her mother. All are weeping and mourning her, but he says, “Don’t weep. She isn’t dead, but sleeping.” They ridicule him, knowing that she is dead. But he puts them all outside, and taking her by the hand, he calls, saying, “Child, arise!” Her spirit returns, and she rises up immediately, and he commands that something be given to her to eat. Her parents are amazed, but he commands them to tell no one what has been done.
- The twelve sent out to preach God’s Kingdom
he calls the twelve together, gives them power and authority over all demons, and to cure diseases, and sends them out to preach God’s Kingdom and to heal the sick. He tells them to take nothing for their journey: no staffs, nor wallet, nor bread, nor money, and not two tunics each. Into whatever house they enter, they are to stay there, and depart from there; as many as do not receive them, when they depart from that city, they are to shake off even the dust from their feet for a testimony against them. They depart and go throughout the villages, preaching the Good News and healing everywhere.
- Herod the tetrarch hears, and is very perplexed
Herod the tetrarch hears of all that is being done and is very perplexed, because it is said by some that John has risen from the dead, by some that Elijah has appeared, and by others that one of the old prophets has risen again. Herod says, “I beheaded John, but who is this about whom I hear such things?” and he seeks to see him.
- Five loaves and two fish for five thousand
the apostles return and tell him what things they have done. He takes them and withdraws apart to a desert region of a city called Bethsaida, but the multitudes perceive it and follow him; he welcomes them, speaks to them of God’s Kingdom, and cures those who need healing. As the day begins to wear away, the twelve come and ask him to send the multitude away into the surrounding villages and farms, to lodge and get food, for they are there in a deserted place. He says to them, “You give them something to eat.” They say they have no more than five loaves and two fish, unless they go and buy food for all these people; for there are about five thousand men. He tells his disciples to make them sit down in groups of about fifty each; he takes the five loaves and the two fish, looks up to the sky, blesses and breaks them, and gives them to the disciples to set before the multitude. They all eat and are filled, and twelve baskets of broken pieces that are left over are gathered up.
- “Who do you say that I am?” and Peter’s answer
as he is praying alone, the disciples are near him, and he asks them, “Who do the multitudes say that I am?” They answer, “John the Baptizer,” but others say Elijah, and others that one of the old prophets has risen again. He asks, “But who do you say that I am?” and Peter answers, “The Christ of God.” He warns them and commands them to tell this to no one, saying, “The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up.” He says to all, “If anyone desires to come after me, let him deny himself, take up his cross, and follow me. For whoever desires to save his life will lose it, but whoever will lose his life for my sake will save it. For what does it profit a man if he gains the whole world, and loses or forfeits his own self? For whoever will be ashamed of me and of my words, of him will the Son of Man be ashamed when he comes in his glory, and the glory of the Father, and of the holy angels. But I tell you the truth: There are some of those who stand here who will in no way taste of death until they see God’s Kingdom.”
- Praying on the mountain: his appearance altered, and Moses and Elijah appear
about eight days after these sayings, he takes with him Peter, John and James and goes up onto the mountain to pray. As he is praying, the appearance of his face is altered, and his clothing becomes white and dazzling. Two men are talking with him, Moses and Elijah, who appear in glory and speak of his departure, which he is about to accomplish at Jerusalem. Peter and those who are with him are heavy with sleep, but when they are fully awake they see the glory of Jesus, and the two men who stand with him. As the two men are parting from him, Peter says to Jesus, “Master, it is good for us to be here. Let’s make three tents: one for you, one for Moses, and one for Elijah,” not knowing what he says. While he says these things, a cloud comes and overshadows them, and they are afraid as they enter into the cloud. A voice comes out of the cloud, saying, “This is my beloved Son. Listen to him!” When the voice comes, Jesus is found alone. They are silent, and tell no one in those days any of the things which they have seen.
- An only son healed; the Son of Man will be delivered up
on the next day, when they have come down from the mountain, a great multitude meets him. A man from the crowd calls out, “Teacher, I beg you to look at my son, for he is my only born child”: a spirit takes him, he suddenly cries out, and it convulses him so that he foams, and it hardly departs from him, bruising him severely; the man begged the disciples to cast it out, and they could not. Jesus answers, “Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here.” While the boy is still coming, the demon throws him down and convulses him violently; Jesus rebukes the unclean spirit, heals the boy, and gives him back to his father. They are all astonished at the majesty of God. While all are marveling at all the things which Jesus did, he says to his disciples, “Let these words sink into your ears, for the Son of Man will be delivered up into the hands of men.” But they do not understand this saying; it is concealed from them, that they should not perceive it, and they are afraid to ask him about this saying.
- Which of them is the greatest, and a little child
an argument arises among the disciples about which of them is the greatest. Jesus, perceiving the reasoning of their hearts, takes a little child and sets him by his side, and says to them, “Whoever receives this little child in my name receives me. Whoever receives me receives him who sent me. For whoever is least among you all, this one will be great.”
- Someone casting out demons in his name: “Don’t forbid him”
John answers, “Master, we saw someone casting out demons in your name, and we forbade him, because he doesn’t follow with us.” Jesus says to him, “Don’t forbid him, for he who is not against us is for us.”
- On the way to Jerusalem: not received in a village of the Samaritans
when the days are near that he should be taken up, he intently sets his face to go to Jerusalem and sends messengers before his face. They go and enter into a village of the Samaritans, so as to prepare for him, but he is not received there, because he is traveling with his face set toward Jerusalem. When his disciples James and John see this, they say, “Lord, do you want us to command fire to come down from the sky and destroy them, just as Elijah did?” But he turns and rebukes them: “You don’t know of what kind of spirit you are. For the Son of Man didn’t come to destroy men’s lives, but to save them.” They go to another village. The Korean Revised Version has neither the words “just as Elijah did” nor the words of the rebuke.
- Those who would follow him
as they go on the way, a certain man says to him, “I want to follow you wherever you go, Lord.” Jesus says to him, “The foxes have holes and the birds of the sky have nests, but the Son of Man has no place to lay his head.” To another he says, “Follow me!” That man says, “Lord, allow me first to go and bury my father,” and Jesus says to him, “Leave the dead to bury their own dead, but you go and announce God’s Kingdom.” Another says, “I want to follow you, Lord, but first allow me to say good-bye to those who are at my house,” and Jesus says to him, “No one, having put his hand to the plow and looking back, is fit for God’s Kingdom.”
- The seventy sent ahead two by two, and their return
after these things the Lord appoints seventy others and sends them two by two ahead of him into every city and place where he is about to come. He tells them, “The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest. Go your ways. Behold, I send you out as lambs among wolves.” They are to carry no purse, nor wallet, nor sandals, and greet no one on the way; into whatever house they enter they are first to say, “Peace be to this house,” and to remain in that same house, eating and drinking the things given to them, and not go from house to house. In a city that receives them they are to eat the things that are set before them, heal the sick who are there and tell them, “God’s Kingdom has come near to you”; in a city that does not receive them they are to go out into its streets and say, “Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that God’s Kingdom has come near to you.” He tells them it will be more tolerable in that day for Sodom than for that city. “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes. But it will be more tolerable for Tyre and Sidon in the judgment than for you. You, Capernaum, who are exalted to heaven, will be brought down to Hades. Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me.” The seventy return with joy, saying, “Lord, even the demons are subject to us in your name!” He says to them, “I saw Satan having fallen like lightning from heaven,” and that he gives them authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing will in any way hurt them; yet they are not to rejoice that the spirits are subject to them, but that their names are written in heaven.
- Rejoicing in the Holy Spirit; blessed are the eyes that see
in that same hour, Jesus rejoices in the Holy Spirit and says, “I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight.” Turning to the disciples, he says, “All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him.” Turning to the disciples, he says privately, “Blessed are the eyes which see the things that you see, for I tell you that many prophets and kings desired to see the things which you see, and didn’t see them, and to hear the things which you hear, and didn’t hear them.” The Korean Revised Version has the turning to the disciples only at 10:23, not at 10:22.
- A lawyer’s question: who is my neighbor?
a certain lawyer stands up and tests him, saying, “Teacher, what shall I do to inherit eternal life?” Jesus says to him, “What is written in the law? How do you read it?” The lawyer answers, “You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself.” Jesus says, “You have answered correctly. Do this, and you will live.” Desiring to justify himself, the lawyer asks Jesus, “Who is my neighbor?” Jesus answers: a certain man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him, beat him and departed, leaving him half dead. By chance a certain priest was going down that way; when he saw him, he passed by on the other side, and in the same way a Levite also, when he came to the place and saw him, passed by on the other side. But a certain Samaritan, as he traveled, came where he was, and when he saw him, he was moved with compassion; he bound up his wounds, pouring on oil and wine, set him on his own animal, brought him to an inn and took care of him. On the next day he took out two denarii and gave them to the host: “Take care of him. Whatever you spend beyond that, I will repay you when I return.” Which of these three seemed to be a neighbor to him who fell among the robbers? The lawyer says, “He who showed mercy on him,” and Jesus says to him, “Go and do likewise.”
- Martha receives him; Mary sits at Jesus’ feet
as they go on their way, he enters into a certain village, and a certain woman named Martha receives him into her house. She has a sister called Mary, who also sits at Jesus’ feet and hears his word. But Martha is distracted with much serving, and she comes up to him and says, “Lord, don’t you care that my sister left me to serve alone? Ask her therefore to help me.” Jesus answers her, “Martha, Martha, you are anxious and troubled about many things, but one thing is needed. Mary has chosen the good part, which will not be taken away from her.”
- “Lord, teach us to pray”: ask, seek, knock
when he finishes praying in a certain place, one of his disciples says to him, “Lord, teach us to pray, just as John also taught his disciples.” He says to them, “When you pray, say, ‘Our Father in heaven, may your name be kept holy. May your Kingdom come. May your will be done on earth, as it is in heaven. Give us day by day our daily bread. Forgive us our sins, for we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, but deliver us from the evil one.’” He tells them of one who goes to a friend at midnight and says, “Friend, lend me three loaves of bread”: “I tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs. Keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you.” Which of them who is a father, if his son asks for bread, will give him a stone, or a snake instead of a fish, or a scorpion instead of an egg? If they, being evil, know how to give good gifts to their children, how much more will the heavenly Father give the Holy Spirit to those who ask him? In the Korean Revised Version the prayer says only “Father,” without “Our” and “in heaven,” and has neither the words about his will nor “but deliver us from the evil one”; at 11:11 it does not ask about bread and a stone.
- A mute demon cast out, and the charge about Beelzebul
he is casting out a demon, and it is mute; when the demon has gone out, the mute man speaks, and the multitudes marvel. But some of them say, “He casts out demons by Beelzebul, the prince of the demons,” and others, testing him, seek from him a sign from heaven. Knowing their thoughts, he says to them, “Every kingdom divided against itself is brought to desolation. A house divided against itself falls. If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. But if I cast out demons by Beelzebul, by whom do your children cast them out? Therefore they will be your judges. But if I by God’s finger cast out demons, then God’s Kingdom has come to you.” He goes on, “When the strong man, fully armed, guards his own dwelling, his goods are safe. But when someone stronger attacks him and overcomes him, he takes from him his whole armor in which he trusted, and divides his plunder. He who is not with me is against me. He who doesn’t gather with me scatters. The unclean spirit, when he has gone out of the man, passes through dry places, seeking rest; finding none, he says, ‘I will turn back to my house from which I came out,’ and when he returns he finds it swept and put in order. Then he goes and takes seven other spirits more evil than himself, and they enter in and dwell there, and the last state of that man becomes worse than the first.”
- “Blessed is the womb that bore you”
as he says these things, a certain woman out of the multitude lifts up her voice and says to him, “Blessed is the womb that bore you, and the breasts which nursed you!” But he says, “On the contrary, blessed are those who hear the word of God, and keep it.”
- No sign but the sign of Jonah; the lamp of the body
when the multitudes are gathering together to him, he begins to say, “This is an evil generation. It seeks after a sign. No sign will be given to it but the sign of Jonah the prophet. For even as Jonah became a sign to the Ninevites, so the Son of Man will also be to this generation.” He says that the Queen of the South will rise up in the judgment with the men of this generation and condemn them, for she came from the ends of the earth to hear the wisdom of Solomon, and one greater than Solomon is here; the men of Nineveh will stand up in the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and one greater than Jonah is here. “No one, when he has lit a lamp, puts it in a cellar or under a basket, but on a stand, that those who come in may see the light. The lamp of the body is the eye. Therefore when your eye is good, your whole body is also full of light; but when it is evil, your body also is full of darkness. Therefore see whether the light that is in you isn’t darkness.”
- Woe to the Pharisees and the lawyers
as he speaks, a certain Pharisee asks him to dine with him. He goes in and sits at the table without first washing himself before dinner, and the Pharisee marvels at it. The Lord says to him, “Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness. You foolish ones, didn’t he who made the outside make the inside also? But give for gifts to the needy those things which are within, and behold, all things will be clean to you.” He pronounces woe on the Pharisees, who tithe mint and rue and every herb but bypass justice and God’s love, and who love the best seats in the synagogues and the greetings in the marketplaces, and woe on the scribes and Pharisees, hypocrites, who are like hidden graves that men walk over without knowing it. One of the lawyers answers him, “Teacher, in saying this you insult us also.” He says, “Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won’t even lift one finger to help carry those burdens. Woe to you! For you build the tombs of the prophets, and your fathers killed them.” He says that the wisdom of God said, “I will send to them prophets and apostles; and some of them they will kill and persecute,” that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation, from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary. “Woe to you lawyers! For you took away the key of knowledge. You didn’t enter in yourselves, and those who were entering in, you hindered.” As he says these things to them, the scribes and the Pharisees begin to be terribly angry and to draw many things out of him, lying in wait for him and seeking to catch him in something he might say, that they might accuse him.
- The yeast of the Pharisees, and whom to fear
when a multitude of many thousands has gathered together, so much so that they trample on each other, he begins to tell his disciples first of all, “Beware of the yeast of the Pharisees, which is hypocrisy. But there is nothing covered up that will not be revealed, nor hidden that will not be known. Therefore whatever you have said in the darkness will be heard in the light. What you have spoken in the ear in the inner rooms will be proclaimed on the housetops.” He tells them, his friends, not to be afraid of those who kill the body, and after that have no more that they can do, but to fear him who after he has killed has power to cast into Gehenna. Five sparrows are sold for two assaria coins, and not one of them is forgotten by God: “But the very hairs of your head are all counted. Therefore don’t be afraid. You are of more value than many sparrows.” “Everyone who confesses me before men, the Son of Man will also confess before the angels of God; but he who denies me in the presence of men will be denied in the presence of God’s angels.” Everyone who speaks a word against the Son of Man will be forgiven, but those who blaspheme against the Holy Spirit will not be forgiven. “When they bring you before the synagogues, the rulers, and the authorities, don’t be anxious how or what you will answer or what you will say; for the Holy Spirit will teach you in that same hour what you must say.”
- The request to divide an inheritance, and the parable of the rich fool
one of the multitude says to him, “Teacher, tell my brother to divide the inheritance with me.” He answers, “Man, who made me a judge or an arbitrator over you?” and says to them, “Beware! Keep yourselves from covetousness, for a man’s life doesn’t consist of the abundance of the things which he possesses.” He speaks a parable: the ground of a certain rich man produced abundantly, and he reasoned within himself that he had no room to store his crops; he would pull down his barns, build bigger ones, store all his grain and his goods there, and tell his soul, “Soul, you have many goods laid up for many years. Take your ease, eat, drink, and be merry.” But God said to him, “You foolish one, tonight your soul is required of you. The things which you have prepared—whose will they be?” So is he who lays up treasure for himself, and is not rich toward God.
- Do not be anxious for your life; seek God’s Kingdom
he says to his disciples, “Therefore I tell you, don’t be anxious for your life, what you will eat, nor yet for your body, what you will wear. Life is more than food, and the body is more than clothing.” The ravens don’t sow or reap and have no warehouse or barn, and God feeds them: “How much more valuable are you than birds! Which of you by being anxious can add a cubit to his height?” The lilies don’t toil or spin, yet even Solomon in all his glory was not arrayed like one of these; if God so clothes the grass in the field, which today exists and tomorrow is cast into the oven, “how much more will he clothe you, O you of little faith?” “Don’t seek what you will eat or what you will drink; neither be anxious. For the nations of the world seek after all of these things, but your Father knows that you need these things. But seek God’s Kingdom, and all these things will be added to you. Don’t be afraid, little flock, for it is your Father’s good pleasure to give you the Kingdom. Sell what you have and give gifts to the needy. Make for yourselves purses which don’t grow old, a treasure in the heavens that doesn’t fail, where no thief approaches and no moth destroys. For where your treasure is, there will your heart be also.”
- Waist dressed and lamps burning: be ready
“Let your waist be dressed and your lamps burning. Be like men watching for their lord when he returns from the wedding feast, that when he comes and knocks, they may immediately open to him.” Blessed are those servants whom the lord will find watching when he comes: he will dress himself, make them recline, and will come and serve them; they will be blessed if he comes in the second or third watch and finds them so. If the master of the house had known in what hour the thief was coming, he would have watched and not allowed his house to be broken into. “Therefore be ready also, for the Son of Man is coming in an hour that you don’t expect him.”
- Peter’s question, and the faithful and wise steward
Peter says, “Lord, are you telling this parable to us, or to everybody?” The Lord says, “Who then is the faithful and wise steward, whom his lord will set over his household, to give them their portion of food at the right times?” Blessed is that servant whom his lord will find doing so when he comes: the lord will set that servant over all that he has. But if that servant says in his heart, “My lord delays his coming,” and begins to beat the menservants and the maidservants, and to eat and drink and to be drunken, his lord will come in a day when he isn’t expecting him and in an hour that he doesn’t know, and will cut him in two, and place his portion with the unfaithful. The servant who knew his lord’s will, and didn’t prepare nor do what he wanted, will be beaten with many stripes, but he who didn’t know, and did things worthy of stripes, will be beaten with few stripes. To whomever much is given, of him will much be required; and to whom much was entrusted, of him more will be asked.
- Fire on the earth, and division
“I came to throw fire on the earth. I wish it were already kindled. But I have a baptism to be baptized with, and how distressed I am until it is accomplished! Do you think that I have come to give peace on the earth? I tell you, no, but rather division.” From now on there will be five in one house divided, three against two, and two against three: father against son, and son against father; mother against daughter, and daughter against her mother; mother-in-law against her daughter-in-law, and daughter-in-law against her mother-in-law.
- Not interpreting this time; settling with an adversary on the way
he says to the multitudes also, “When you see a cloud rising from the west, immediately you say, ‘A shower is coming,’ and so it happens. When a south wind blows, you say, ‘There will be a scorching heat,’ and it happens. You hypocrites! You know how to interpret the appearance of the earth and the sky, but how is it that you don’t interpret this time? Why don’t you judge for yourselves what is right?” When one is going with his adversary before the magistrate, he is to try diligently on the way to be released from him, lest the adversary drag him to the judge, the judge deliver him to the officer, and the officer throw him into prison: “I tell you, you will by no means get out of there until you have paid the very last penny.”
- The Galileans whose blood Pilate mixed, and the tower in Siloam
some who are present at the same time tell Jesus about the Galileans whose blood Pilate had mixed with their sacrifices. Jesus answers them, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered such things? I tell you, no, but unless you repent, you will all perish in the same way. Or those eighteen on whom the tower in Siloam fell and killed them—do you think that they were worse offenders than all the men who dwell in Jerusalem? I tell you, no, but, unless you repent, you will all perish in the same way.”
- The parable of the fig tree planted in a vineyard
he speaks this parable: a certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. He said to the vine dresser, “Behold, these three years I have come looking for fruit on this fig tree, and found none. Cut it down! Why does it waste the soil?” The vine dresser answered, “Lord, leave it alone this year also, until I dig around it and fertilize it. If it bears fruit, fine; but if not, after that, you can cut it down.”
- A woman bent over for eighteen years is freed on the Sabbath
he is teaching in one of the synagogues on the Sabbath day, and there is a woman who has had a spirit of infirmity eighteen years; she is bent over and can in no way straighten herself up. When Jesus sees her, he calls her and says, “Woman, you are freed from your infirmity.” He lays his hands on her, and immediately she stands up straight and glorifies God. The ruler of the synagogue, indignant because Jesus has healed on the Sabbath, says to the multitude, “There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!” The Lord answers him, “You hypocrites! Doesn’t each one of you free his ox or his donkey from the stall on the Sabbath and lead him away to water? Ought not this woman, being a daughter of Abraham whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day?” As Jesus says these things, all his adversaries are disappointed, and all the multitude rejoices for all the glorious things that are done by him.
- God’s Kingdom compared to a grain of mustard seed and to yeast
he says, “What is God’s Kingdom like? To what shall I compare it? It is like a grain of mustard seed which a man took and put in his own garden. It grew and became a large tree, and the birds of the sky live in its branches.” Again he says, “To what shall I compare God’s Kingdom? It is like yeast, which a woman took and hid in three measures of flour, until it was all leavened.”
- Traveling on to Jerusalem: strive to enter in by the narrow door
he goes on his way through cities and villages, teaching, and traveling on to Jerusalem. One says to him, “Lord, are they few who are saved?” He answers, “Strive to enter in by the narrow door, for many, I tell you, will seek to enter in and will not be able. When once the master of the house has risen up and has shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, Lord, open to us!’ then he will answer and tell you, ‘I don’t know you or where you come from.’ Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ He will say, ‘I tell you, I don’t know where you come from. Depart from me, all you workers of iniquity.’ There will be weeping and gnashing of teeth when you see Abraham, Isaac, Jacob, and all the prophets in God’s Kingdom, and yourselves being thrown outside. They will come from the east, west, north, and south, and will sit down in God’s Kingdom. Behold, there are some who are last who will be first, and there are some who are first who will be last.”
- “Herod wants to kill you”, and “Jerusalem, Jerusalem”
on that same day some Pharisees come and say to him, “Get out of here and go away, for Herod wants to kill you.” He answers them, “Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I complete my mission. Nevertheless I must go on my way today and tomorrow and the next day, for it can’t be that a prophet would perish outside of Jerusalem.’ Jerusalem, Jerusalem, you who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, like a hen gathers her own brood under her wings, and you refused! Behold, your house is left to you desolate. I tell you, you will not see me until you say, ‘Blessed is he who comes in the name of the Lord!’”
- The man with dropsy, on a Sabbath, in the house of a ruler of the Pharisees
when he goes into the house of one of the rulers of the Pharisees on a Sabbath to eat bread, they are watching him, and a certain man who has dropsy is in front of him. Jesus, answering, speaks to the lawyers and Pharisees: “Is it lawful to heal on the Sabbath?” But they are silent. He takes the man, heals him, and lets him go, and answers them, “Which of you, if your son or an ox fell into a well, wouldn’t immediately pull him out on a Sabbath day?” They cannot answer him regarding these things.
- The best seat and the lowest place, and whom to invite
noticing how those who were invited chose the best seats, he speaks a parable to them: “When you are invited by anyone to a wedding feast, don’t sit in the best seat, since perhaps someone more honorable than you might be invited by him, and he who invited both of you would come and tell you, ‘Make room for this person.’ Then you would begin, with shame, to take the lowest place. But when you are invited, go and sit in the lowest place, so that when he who invited you comes, he may tell you, ‘Friend, move up higher.’ Then you will be honored in the presence of all who sit at the table with you. For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted.” He also says to the one who had invited him, “When you make a dinner or a supper, don’t call your friends, nor your brothers, nor your kinsmen, nor rich neighbors, or perhaps they might also return the favor, and pay you back. But when you make a feast, ask the poor, the maimed, the lame, or the blind; and you will be blessed, because they don’t have the resources to repay you. For you will be repaid in the resurrection of the righteous.”
- The parable of the great supper
one of those who sat at the table with him hears these things and says to him, “Blessed is he who will feast in God’s Kingdom!” In answer he tells of a certain man who made a great supper and invited many people, and at supper time sent out his servant to tell those who were invited, “Come, for everything is ready now.” They all as one began to make excuses: the first had bought a field and must go and see it; another had bought five yoke of oxen and must go try them out; another had married a wife and therefore could not come. The servant told his lord these things, and the master of the house, being angry, told him to go out quickly into the streets and lanes of the city and bring in the poor, maimed, blind, and lame. The servant said that it was done as he commanded, and there was still room; the lord told him to go out into the highways and hedges and compel them to come in, that his house might be filled: “For I tell you that none of those men who were invited will taste of my supper. For many are called, but few are chosen.”
- Bearing one’s own cross; the tower, the king and the salt
great multitudes are going with him; he turns and says to them, “If anyone comes to me, and doesn’t disregard his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can’t be my disciple. Whoever doesn’t bear his own cross and come after me, can’t be my disciple.” One who desires to build a tower first sits down and counts the cost, to see if he has enough to complete it, lest when he has laid a foundation and is not able to finish, everyone who sees begins to mock him; a king going to encounter another king in war first sits down and considers whether he is able with ten thousand to meet him who comes against him with twenty thousand, or else, while the other is yet a great way off, sends an envoy and asks for conditions of peace. “So therefore, whoever of you who doesn’t renounce all that he has, he can’t be my disciple.” Salt is good, but if the salt becomes flat and tasteless, with what is it seasoned? It is fit neither for the soil nor for the manure pile; it is thrown out. “He who has ears to hear, let him hear.”
- Tax collectors and sinners draw near; the lost sheep
all the tax collectors and sinners are coming close to him to hear him, and the Pharisees and the scribes murmur, saying, “This man welcomes sinners, and eats with them.” He tells them this parable: “Which of you men, if you had one hundred sheep and lost one of them, wouldn’t leave the ninety-nine in the wilderness and go after the one that was lost, until he found it?” When he has found it, he carries it on his shoulders, rejoicing, and when he comes home, he calls together his friends and his neighbors, saying, “Rejoice with me, for I have found my sheep which was lost!” Even so there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who need no repentance.
- The lost drachma coin
what woman, if she had ten drachma coins and lost one drachma coin, would not light a lamp, sweep the house, and seek diligently until she found it? When she has found it, she calls together her friends and neighbors, saying, “Rejoice with me, for I have found the drachma which I had lost!” Even so there is joy in the presence of the angels of God over one sinner repenting.
- The man who had two sons
he says, “A certain man had two sons.” The younger of them said to his father, “Father, give me my share of your property,” and the father divided his livelihood between them. Not many days after, the younger son gathered all of this together and traveled into a far country, and there he wasted his property with riotous living. When he had spent all of it, there arose a severe famine in that country, and he began to be in need; he joined himself to one of the citizens of that country, who sent him into his fields to feed pigs, and he wanted to fill his belly with the pods that the pigs ate, but no one gave him any. When he came to himself, he said that he would get up and go to his father and tell him, “Father, I have sinned against heaven and in your sight. I am no more worthy to be called your son. Make me as one of your hired servants.” He arose and came to his father; while he was still far off, his father saw him and was moved with compassion, and ran, fell on his neck, and kissed him. The son said to him, “Father, I have sinned against heaven and in your sight. I am no longer worthy to be called your son.” But the father told his servants to bring out the best robe and put it on him, to put a ring on his hand and sandals on his feet, and to bring the fattened calf and kill it: “Let’s eat and celebrate; for this, my son, was dead and is alive again. He was lost and is found.” Then they began to celebrate. The elder son was in the field; as he came near to the house, he heard music and dancing, called one of the servants and asked what was going on, and the servant said to him, “Your brother has come, and your father has killed the fattened calf, because he has received him back safe and healthy.” The elder son was angry and would not go in, and his father came out and begged him. He answered his father, “Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends. But when this your son came, who has devoured your living with prostitutes, you killed the fattened calf for him.” The father said to him, “Son, you are always with me, and all that is mine is yours. But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.”
- The dishonest manager; no servant can serve two masters
he also says to his disciples that there was a certain rich man who had a manager, and an accusation was made to the rich man that the manager was wasting his possessions. He called the manager and said to him, “What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.” The manager said within himself, “What will I do, seeing that my lord is taking away the management position from me? I don’t have strength to dig. I am ashamed to beg. I know what I will do, so that when I am removed from management, they may receive me into their houses.” Calling each one of his lord’s debtors to him, he told the one who owed a hundred batos of oil to take his bill, sit down quickly and write fifty, and the one who owed a hundred cors of wheat to take his bill and write eighty. His lord commended the dishonest manager because he had done wisely, for the children of this world are, in their own generation, wiser than the children of the light. “I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents.” He who is faithful in a very little is faithful also in much, and he who is dishonest in a very little is also dishonest in much: “If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? If you have not been faithful in that which is another’s, who will give you that which is your own? No servant can serve two masters, for either he will hate the one and love the other; or else he will hold to one and despise the other. You aren’t able to serve God and Mammon.”
- To the Pharisees who loved money; the law and the prophets were until John
the Pharisees, who are lovers of money, also hear all these things, and they scoff at him. He says to them, “You are those who justify yourselves in the sight of men, but God knows your hearts. For that which is exalted among men is an abomination in the sight of God.” The law and the prophets were until John; from that time the Good News of God’s Kingdom is preached, and everyone is forcing his way into it. But it is easier for heaven and earth to pass away than for one tiny stroke of a pen in the law to fall. Everyone who divorces his wife and marries another commits adultery, and he who marries one who is divorced from a husband commits adultery.
- The rich man and the beggar Lazarus
there was a certain rich man, clothed in purple and fine linen, living in luxury every day, and a certain beggar, named Lazarus, was taken to his gate, full of sores, desiring to be fed with the crumbs that fell from the rich man’s table; even the dogs came and licked his sores. The beggar died and was carried away by the angels to Abraham’s bosom; the rich man also died and was buried. In Hades, being in torment, the rich man lifted up his eyes and saw Abraham far off, and Lazarus at his bosom, and cried, “Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water and cool my tongue! For I am in anguish in this flame.” Abraham said, “Son, remember that you, in your lifetime, received your good things, and Lazarus, in the same way, bad things. But here he is now comforted and you are in anguish. Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that no one may cross over from there to us.” The rich man asked Abraham to send Lazarus to his father’s house, for he had five brothers, that Lazarus might testify to them, so they would not also come into this place of torment. Abraham said, “They have Moses and the prophets. Let them listen to them.” The rich man said, “No, father Abraham, but if one goes to them from the dead, they will repent.” Abraham said to him, “If they don’t listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.”
- Occasions of stumbling, and forgiving a brother
he tells the disciples that it is impossible that no occasions of stumbling should come, but woe to him through whom they come: it would be better for him if a millstone were hung around his neck and he were thrown into the sea, rather than that he should cause one of these little ones to stumble. They are to be careful: if their brother sins against them, they are to rebuke him, and if he repents, forgive him; if he sins against them seven times in the day, and seven times returns, saying, ‘I repent,’ they shall forgive him.
- “Increase our faith,” and the unworthy servants
the apostles say to the Lord, “Increase our faith.” The Lord says that if they had faith like a grain of mustard seed, they would tell this sycamore tree, ‘Be uprooted and be planted in the sea,’ and it would obey them. Who among them, having a servant plowing or keeping sheep, will say when he comes in from the field, ‘Come immediately and sit down at the table’? Wouldn’t he rather tell him, ‘Prepare my supper, clothe yourself properly, and serve me while I eat and drink. Afterward you shall eat and drink’? Does he thank that servant because he did the things that were commanded? I think not. Even so they also, when they have done all the things that are commanded them, are to say, ‘We are unworthy servants. We have done our duty.’
- Ten lepers are cleansed, and one, a Samaritan, returns to give thanks
on his way to Jerusalem he is passing along the borders of Samaria and Galilee. As he enters a certain village, ten men who are lepers meet him; standing at a distance, they lift up their voices, saying, “Jesus, Master, have mercy on us!” When he sees them, he tells them, “Go and show yourselves to the priests,” and as they go, they are cleansed. One of them, when he sees that he is healed, turns back, glorifying God with a loud voice, and falls on his face at Jesus’ feet, giving him thanks; and he is a Samaritan. Jesus answers, “Weren’t the ten cleansed? But where are the nine? Were there none found who returned to give glory to God, except this foreigner?” Then he says to the man, “Get up, and go your way. Your faith has healed you.”
- The Pharisees ask when God’s Kingdom will come
asked by the Pharisees when God’s Kingdom would come, he answers them, “God’s Kingdom doesn’t come with observation; neither will they say, ‘Look, here!’ or, ‘Look, there!’ for behold, God’s Kingdom is within you.”
- The days of the Son of Man, as in the days of Noah and of Lot
he tells the disciples that the days will come when they will desire to see one of the days of the Son of Man, and will not see it. They will be told, ‘Look, here!’ or ‘Look, there!’, but they are not to go away or follow after them; for as the lightning, when it flashes out of one part under the sky, shines to another part under the sky, so will the Son of Man be in his day. But first he must suffer many things and be rejected by this generation. As it was in the days of Noah, so it will be in the days of the Son of Man: they ate, they drank, they married, and they were given in marriage until the day that Noah entered into the ship, and the flood came and destroyed them all. Likewise, in the days of Lot they ate, drank, bought, sold, planted and built; but in the day that Lot went out from Sodom, it rained fire and sulfur from the sky and destroyed them all. It will be the same way in the day that the Son of Man is revealed. In that day he who is on the housetop, with his goods in the house, is not to go down to take them away, and he who is in the field is likewise not to turn back. Remember Lot’s wife! Whoever seeks to save his life loses it, but whoever loses his life preserves it. In that night there will be two people in one bed: one will be taken and the other will be left. There will be two grinding grain together: one will be taken and the other will be left. Asked, “Where, Lord?”, he says, “Where the body is, there the vultures will also be gathered together.”
- The parable of the unrighteous judge and the widow
he also speaks a parable to them, that they must always pray and not give up: “There was a judge in a certain city who didn’t fear God and didn’t respect man. A widow was in that city, and she often came to him, saying, ‘Defend me from my adversary!’ He wouldn’t for a while; but afterward he said to himself, ‘Though I neither fear God nor respect man, yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.’” The Lord says, “Listen to what the unrighteous judge says. Won’t God avenge his chosen ones who are crying out to him day and night, and yet he exercises patience with them? I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth?”
- The parable of the Pharisee and the tax collector
he also speaks this parable to certain people who are convinced of their own righteousness, and who despise all others: “Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. The Pharisee stood and prayed by himself like this: ‘God, I thank you that I am not like the rest of men: extortionists, unrighteous, adulterers, or even like this tax collector. I fast twice a week. I give tithes of all that I get.’ But the tax collector, standing far away, wouldn’t even lift up his eyes to heaven, but beat his chest, saying, ‘God, be merciful to me, a sinner!’ I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.”
- Allow the little children to come
they are also bringing their babies to him, that he might touch them; but when the disciples see it, they rebuke them. Jesus summons them, saying, “Allow the little children to come to me, and don’t hinder them, for God’s Kingdom belongs to such as these. Most certainly, I tell you, whoever doesn’t receive God’s Kingdom like a little child, he will in no way enter into it.”
- A ruler asks about eternal life; the camel and the needle’s eye
a certain ruler asks him, “Good Teacher, what shall I do to inherit eternal life?” Jesus asks him, “Why do you call me good? No one is good, except one: God. You know the commandments: ‘Don’t commit adultery,’ ‘Don’t murder,’ ‘Don’t steal,’ ‘Don’t give false testimony,’ ‘Honor your father and your mother.’” The ruler says, “I have observed all these things from my youth up.” When Jesus hears these things, he says to him, “You still lack one thing. Sell all that you have and distribute it to the poor. Then you will have treasure in heaven; then come, follow me.” But when the ruler hears these things, he becomes very sad, for he is very rich. Jesus, seeing that he became very sad, says, “How hard it is for those who have riches to enter into God’s Kingdom! For it is easier for a camel to enter in through a needle’s eye than for a rich man to enter into God’s Kingdom.” Those who hear it ask, “Then who can be saved?” and he says, “The things which are impossible with men are possible with God.” Peter says, “Look, we have left everything and followed you,” and Jesus tells them, “Most certainly I tell you, there is no one who has left house, or wife, or brothers, or parents, or children, for God’s Kingdom’s sake, who will not receive many times more in this time, and in the world to come, eternal life.”
- Going up to Jerusalem: what is written of the Son of Man
he takes the twelve aside and tells them, “Behold, we are going up to Jerusalem, and all the things that are written through the prophets concerning the Son of Man will be completed. For he will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on. They will scourge and kill him. On the third day, he will rise again.” They understand none of these things; this saying is hidden from them, and they don’t understand the things that are said.
- A blind man receives his sight as Jesus comes near Jericho
as he comes near Jericho, a certain blind man is sitting by the road, begging. Hearing a multitude going by, the blind man asks what this means, and they tell him that Jesus of Nazareth is passing by. The blind man cries out, “Jesus, you son of David, have mercy on me!” Those who lead the way rebuke him, that he should be quiet; but he cries out all the more, “You son of David, have mercy on me!” Standing still, Jesus commands that the blind man be brought to him, and when the man has come near, asks him, “What do you want me to do?” The man says, “Lord, that I may see again.” Jesus says to him, “Receive your sight. Your faith has healed you.” Immediately the man receives his sight and follows Jesus, glorifying God, and all the people, when they see it, praise God.
- Passing through Jericho, he goes in to lodge with Zacchaeus
he enters and is passing through Jericho. There is a man named Zacchaeus, a chief tax collector, and rich, who is trying to see who Jesus is, and cannot because of the crowd, because he is short; he runs on ahead and climbs up into a sycamore tree to see him, for Jesus is going to pass that way. When Jesus comes to the place, he looks up and says to him, “Zacchaeus, hurry and come down, for today I must stay at your house.” Zacchaeus hurries, comes down, and receives Jesus joyfully. When they see it, they all murmur, saying, “He has gone in to lodge with a man who is a sinner.” Zacchaeus stands and says to the Lord, “Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much.” Jesus says to him, “Today, salvation has come to this house, because he also is a son of Abraham. For the Son of Man came to seek and to save that which was lost.”
- The parable of the minas
as they hear these things, he goes on and tells a parable, because he is near Jerusalem, and they suppose that God’s Kingdom will be revealed immediately: “A certain nobleman went into a far country to receive for himself a kingdom and to return. He called ten servants of his, gave them ten mina coins, and told them, ‘Conduct business until I come.’ But his citizens hated him, and sent an envoy after him, saying, ‘We don’t want this man to reign over us.’ When he had come back again, having received the kingdom, he commanded these servants, to whom he had given the money, to be called to him, that he might know what they had gained by conducting business. The first came, saying, ‘Lord, your mina has made ten more minas,’ and he said to him, ‘Well done, you good servant! Because you were found faithful with very little, you shall have authority over ten cities.’ The second came, saying, ‘Your mina, Lord, has made five minas,’ and he said to him, ‘And you are to be over five cities.’ Another came, saying, ‘Lord, behold, your mina, which I kept laid away in a handkerchief, for I feared you, because you are an exacting man. You take up that which you didn’t lay down, and reap that which you didn’t sow.’ The nobleman said to him, ‘Out of your own mouth I will judge you, you wicked servant! You knew that I am an exacting man, taking up that which I didn’t lay down and reaping that which I didn’t sow. Then why didn’t you deposit my money in the bank, and at my coming, I might have earned interest on it?’ He said to those who stood by, ‘Take the mina away from him and give it to him who has the ten minas.’ They said to him, ‘Lord, he has ten minas!’ ‘For I tell you that to everyone who has, will more be given; but from him who doesn’t have, even that which he has will be taken away from him. But bring those enemies of mine who didn’t want me to reign over them here, and kill them before me.’”
- Going up to Jerusalem on a colt; the multitude of the disciples praise God
having said these things, he goes on ahead, going up to Jerusalem. When he comes near to Bethsphage and Bethany, at the mountain that is called Olivet, he sends two of his disciples, saying, “Go your way into the village on the other side, in which, as you enter, you will find a colt tied, which no man has ever sat upon. Untie it and bring it. If anyone asks you, ‘Why are you untying it?’ say to him: ‘The Lord needs it.’” Those who are sent go away and find things just as he told them. As they are untying the colt, its owners ask them, “Why are you untying the colt?” and those who were sent answer, “The Lord needs it.” They bring it to Jesus, throw their cloaks on the colt and set Jesus on them; as he goes, they spread their cloaks on the road. As he is now getting near, at the descent of the Mount of Olives, the whole multitude of the disciples begin to rejoice and praise God with a loud voice for all the mighty works which they have seen, saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest!” Some of the Pharisees from the multitude say to him, “Teacher, rebuke your disciples!” He answers them, “I tell you that if these were silent, the stones would cry out.”
- He sees the city and weeps over it
when he comes near, he sees the city and weeps over it, saying, “If you, even you, had known today the things which belong to your peace! But now, they are hidden from your eyes. For the days will come on you when your enemies will throw up a barricade against you, surround you, hem you in on every side, and will dash you and your children within you to the ground. They will not leave in you one stone on another, because you didn’t know the time of your visitation.”
- Those who bought and sold are driven out of the temple; teaching daily
he enters into the temple and begins to drive out those who buy and sell in it, saying to them, “It is written, ‘My house is a house of prayer,’ but you have made it a ‘den of robbers’!” He is teaching daily in the temple, but the chief priests, the scribes, and the leading men among the people seek to destroy him. They cannot find what they might do, for all the people hang on to every word that he says.
- “By what authority?” and the baptism of John
on one of those days, as he is teaching the people in the temple and preaching the Good News, the priests and scribes come to him with the elders and ask him, “Tell us: by what authority do you do these things? Or who is giving you this authority?” He answers them, “I also will ask you one question. Tell me: the baptism of John, was it from heaven, or from men?” They reason with themselves: if they say, ‘From heaven,’ he will say, ‘Why didn’t you believe him?’; but if they say, ‘From men,’ all the people will stone them, for the people are persuaded that John was a prophet. They answer that they don’t know where it was from, and Jesus says to them, “Neither will I tell you by what authority I do these things.”
- The parable of the farmers of the vineyard
he begins to tell the people this parable: “A man planted a vineyard, and rented it out to some farmers, and went into another country for a long time. At the proper season, he sent a servant to the farmers to collect his share of the fruit of the vineyard. But the farmers beat him and sent him away empty. He sent yet another servant, and they also beat him and treated him shamefully, and sent him away empty. He sent yet a third, and they also wounded him and threw him out. The lord of the vineyard said, ‘What shall I do? I will send my beloved son. It may be that seeing him, they will respect him.’ But when the farmers saw him, they reasoned among themselves, saying, ‘This is the heir. Come, let’s kill him, that the inheritance may be ours.’ Then they threw him out of the vineyard and killed him. What therefore will the lord of the vineyard do to them? He will come and destroy these farmers, and will give the vineyard to others.” When they hear that, they say, “May that never be!” But he looks at them and says, “Then what is this that is written, ‘The stone which the builders rejected was made the chief cornerstone’? Everyone who falls on that stone will be broken to pieces, but it will crush whomever it falls on to dust.” The chief priests and the scribes seek to lay hands on him that very hour, but they fear the people, for they know he has spoken this parable against them.
- The question about paying taxes to Caesar
they watch him and send out spies, who pretend to be righteous, that they might trap him in something he says, so as to deliver him up to the power and authority of the governor. The spies ask him, “Teacher, we know that you say and teach what is right, and aren’t partial to anyone, but truly teach the way of God. Is it lawful for us to pay taxes to Caesar, or not?” But he perceives their craftiness and says to them, “Why do you test me? Show me a denarius. Whose image and inscription are on it?” They answer, “Caesar’s.” He says to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” They are not able to trap him in his words before the people; they marvel at his answer and are silent.
- The Sadducees’ question about the resurrection
some of the Sadducees, those who deny that there is a resurrection, come to him and ask, “Teacher, Moses wrote to us that if a man’s brother dies having a wife, and he is childless, his brother should take the wife and raise up children for his brother. There were therefore seven brothers. The first took a wife, and died childless. The second took her as wife, and he died childless. The third took her, and likewise the seven all left no children, and died. Afterward the woman also died. Therefore in the resurrection whose wife of them will she be? For the seven had her as a wife.” Jesus says to them, “The children of this age marry and are given in marriage. But those who are considered worthy to attain to that age and the resurrection from the dead neither marry nor are given in marriage. For they can’t die any more, for they are like the angels and are children of God, being children of the resurrection. But that the dead are raised, even Moses showed at the bush, when he called the Lord ‘The God of Abraham, the God of Isaac, and the God of Jacob.’ Now he is not the God of the dead, but of the living, for all are alive to him.” Some of the scribes answer, “Teacher, you speak well.” They don’t dare to ask him any more questions.
- How is the Christ David’s son?
he says to them, “Why do they say that the Christ is David’s son? David himself says in the book of Psalms, ‘The Lord said to my Lord, “Sit at my right hand, until I make your enemies the footstool of your feet.”’ David therefore calls him Lord, so how is he his son?”
- Beware of the scribes
in the hearing of all the people, he says to his disciples, “Beware of those scribes who like to walk in long robes, and love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts; who devour widows’ houses, and for a pretense make long prayers. These will receive greater condemnation.”
- The poor widow’s two small brass coins
Jesus looks up and sees the rich people who are putting their gifts into the treasury, and a certain poor widow casting in two small brass coins. He says, “Truly I tell you, this poor widow put in more than all of them, for all these put in gifts for God from their abundance, but she, out of her poverty, put in all that she had to live on.”
- Not one stone on another; wars and signs
as some are talking about the temple and how it is decorated with beautiful stones and gifts, Jesus says that, as for these things which they see, the days will come in which there will not be left here one stone on another that will not be thrown down. They ask him, “Teacher, so when will these things be? What is the sign that these things are about to happen?” He tells them to watch out that they don’t get led astray, for many will come in his name, saying, ‘I am he,’ and, ‘The time is at hand’; they are not to follow them. When they hear of wars and disturbances they are not to be terrified, for these things must happen first, but the end won’t come immediately. Nation will rise against nation, and kingdom against kingdom; there will be great earthquakes, famines, and plagues in various places, and terrors and great signs from heaven.
- Persecuted for his name’s sake; lives won by endurance
he tells them that before all these things they will have hands laid on them and be persecuted, delivered up to synagogues and prisons, and brought before kings and governors for his name’s sake, and it will turn out as a testimony for them. They are to settle it in their hearts not to meditate beforehand how to answer, for he will give them a mouth and wisdom which all their adversaries will not be able to withstand or to contradict. They will be handed over even by parents, brothers, relatives, and friends, and some of them will be put to death; they will be hated by all men for his name’s sake, and not a hair of their head will perish. By their endurance they will win their lives.
- Jerusalem surrounded by armies
“when you see Jerusalem surrounded by armies, then know that its desolation is at hand”; then those who are in Judea are to flee to the mountains, those who are in the middle of her are to depart, and those who are in the country are not to enter therein, for these are days of vengeance, that all things which are written may be fulfilled. Woe to those who are pregnant and to those who nurse infants in those days, for there will be great distress in the land and wrath to this people: they will fall by the edge of the sword and will be led captive into all the nations, and Jerusalem will be trampled down by the Gentiles until the times of the Gentiles are fulfilled.
- The Son of Man coming in a cloud with power and great glory
there will be signs in the sun, moon, and stars, and on the earth anxiety of nations, in perplexity for the roaring of the sea and the waves; men will faint for fear and for expectation of the things which are coming on the world, for the powers of the heavens will be shaken. Then they will see the Son of Man coming in a cloud with power and great glory; when these things begin to happen, “look up and lift up your heads, because your redemption is near.”
- The parable of the fig tree and all the trees
he tells them a parable: “See the fig tree and all the trees. When they are already budding, you see it and know by your own selves that the summer is already near. Even so you also, when you see these things happening, know that God’s Kingdom is near.” This generation will not pass away until all things are accomplished; heaven and earth will pass away, but his words will by no means pass away.
- Watchful all the time, praying
they are to be careful, or their hearts will be loaded down with carousing, drunkenness, and cares of this life, and that day will come on them suddenly, for it will come like a snare on all those who dwell on the surface of all the earth. Therefore: “be watchful all the time, praying that you may be counted worthy to escape all these things that will happen, and to stand before the Son of Man.”
- Teaching in the temple by day, the nights on Olivet
every day Jesus is teaching in the temple, and every night he goes out and spends the night on the mountain that is called Olivet; all the people come early in the morning to him in the temple to hear him.
- The chief priests and the scribes seek how to put Jesus to death
the feast of unleavened bread, which is called the Passover, is approaching, and the chief priests and the scribes seek how they might put Jesus to death, for they fear the people.
- Satan enters Judas, and Judas agrees to deliver Jesus
Satan enters into Judas, who is also called Iscariot, who is counted with the twelve. Judas goes away and talks with the chief priests and captains about how he might deliver Jesus to them; they are glad and agree to give Judas money, and Judas consents and seeks an opportunity to deliver Jesus to them in the absence of the multitude.
- Peter and John sent to prepare the Passover
the day of unleavened bread comes, on which the Passover must be sacrificed, and Jesus sends Peter and John, saying, “Go and prepare the Passover for us, that we may eat.” They ask him where he wants them to prepare. He tells them that when they have entered into the city, a man carrying a pitcher of water will meet them; they are to follow him into the house which he enters and tell the master of the house, ‘The Teacher says to you, “Where is the guest room, where I may eat the Passover with my disciples?”’; they will be shown a large, furnished upper room, and they are to make preparations there. They go, find things as Jesus had told them, and prepare the Passover.
- The Passover with the apostles: the cup and the bread
when the hour has come, Jesus sits down with the twelve apostles and says, “I have earnestly desired to eat this Passover with you before I suffer, for I tell you, I will no longer by any means eat of it until it is fulfilled in God’s Kingdom.” He receives a cup, gives thanks and tells them to take it and share it among themselves, for he will not drink at all again from the fruit of the vine until God’s Kingdom comes. He takes bread, gives thanks, breaks it and gives it to them, saying, “This is my body which is given for you. Do this in memory of me.” Likewise he takes the cup after supper, saying, “This cup is the new covenant in my blood, which is poured out for you. But behold, the hand of him who betrays me is with me on the table. The Son of Man indeed goes as it has been determined, but woe to that man through whom he is betrayed!” They begin to question among themselves which of them it is who would do this thing.
- Who is greatest: “I am among you as one who serves”
a dispute also arises among them, which of them is considered to be greatest. Jesus says to them, “The kings of the nations lord it over them, and those who have authority over them are called ‘benefactors.’ But not so with you. Rather, the one who is greater among you, let him become as the younger, and one who is governing, as one who serves. For who is greater, one who sits at the table, or one who serves? Isn’t it he who sits at the table? But I am among you as one who serves.” He tells them that they are those who have continued with him in his trials; he confers on them a kingdom, even as his Father conferred on him, that they may eat and drink at his table in his Kingdom, and they will sit on thrones, judging the twelve tribes of Israel.
- Simon, Simon: three denials before the rooster crows
the Lord says, “Simon, Simon, behold, Satan asked to have all of you, that he might sift you as wheat, but I prayed for you, that your faith wouldn’t fail. You, when once you have turned again, establish your brothers.” Simon says to him, “Lord, I am ready to go with you both to prison and to death!” He says, “I tell you, Peter, the rooster will by no means crow today until you deny that you know me three times.”
- “Lord, here are two swords”: “That is enough”
he asks them, “When I sent you out without purse, bag, and sandals, did you lack anything?” They say, “Nothing.” He tells them that now whoever has a purse is to take it, and likewise a bag, and whoever has none is to sell his cloak and buy a sword, for “this which is written must still be fulfilled in me: ‘He was counted with transgressors.’ For that which concerns me is being fulfilled.” They say, “Lord, behold, here are two swords.” He says to them, “That is enough.”
- Kneeling in prayer on the Mount of Olives
Jesus comes out and goes, as his custom is, to the Mount of Olives, and his disciples also follow him. At the place he tells them to pray that they don’t enter into temptation; he withdraws from them about a stone’s throw, kneels down and prays, “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.” An angel from heaven appears to him, strengthening him; being in agony, he prays more earnestly, and his sweat becomes like great drops of blood falling down on the ground. When he rises up from his prayer, he comes to the disciples, finds them sleeping because of grief, and says to them, “Why do you sleep? Rise and pray that you may not enter into temptation.”
- Judas leads the crowd; the servant’s ear healed
while he is still speaking, a crowd appears, and he who is called Judas, one of the twelve, is leading them; he comes near to Jesus to kiss him. Jesus says to him, “Judas, do you betray the Son of Man with a kiss?” When those who are around him see what is about to happen, they say to him, “Lord, shall we strike with the sword?” A certain one of them strikes the servant of the high priest and cuts off his right ear, but Jesus answers, “Let me at least do this,” and he touches the servant’s ear and heals him. Jesus says to the chief priests, captains of the temple, and elders, who have come against him, “Have you come out as against a robber, with swords and clubs? When I was with you in the temple daily, you didn’t stretch out your hands against me. But this is your hour, and the power of darkness.”
- Peter’s denials; the Lord turns and looks at Peter
they seize Jesus, lead him away and bring him into the high priest’s house, and Peter follows from a distance. When they have kindled a fire in the middle of the courtyard and sat down together, Peter sits among them. A certain servant girl sees Peter as he sits in the light, looks intently at him and says, “This man also was with him.” Peter denies Jesus, saying, “Woman, I don’t know him.” After a little while someone else sees Peter and says, “You also are one of them!” Peter answers, “Man, I am not!” After about one hour another confidently affirms, “Truly this man also was with him, for he is a Galilean!” Peter says, “Man, I don’t know what you are talking about!” Immediately, while Peter is still speaking, a rooster crows. The Lord turns and looks at Peter, and Peter remembers the Lord’s word, how he said to him, “Before the rooster crows you will deny me three times.” Peter goes out and weeps bitterly.
- The men who hold Jesus mock and beat him
the men who hold Jesus mock him and beat him. Having blindfolded him, they strike him on the face and ask him, “Prophesy! Who is the one who struck you?” They speak many other things against him, insulting him.
- Before the council at daybreak: “Are you then the Son of God?”
as soon as it is day, the assembly of the elders of the people, both chief priests and scribes, are gathered together, and they lead Jesus away into their council, saying, “If you are the Christ, tell us.” He says to them, “If I tell you, you won’t believe, and if I ask, you will in no way answer me or let me go. From now on, the Son of Man will be seated at the right hand of the power of God.” They all say, “Are you then the Son of God?” He says to them, “You say it, because I am.” They say, “Why do we need any more witness? For we ourselves have heard from his own mouth!”
- Accused before Pilate
the whole company of them rises up and brings Jesus before Pilate, and they begin to accuse him, saying, “We found this man perverting the nation, forbidding paying taxes to Caesar, and saying that he himself is Christ, a king.” Pilate asks him, “Are you the King of the Jews?” Jesus answers him, “So you say.” Pilate says to the chief priests and the multitudes, “I find no basis for a charge against this man.” But they insist, saying, “He stirs up the people, teaching throughout all Judea, beginning from Galilee even to this place.”
- Sent to Herod and sent back to Pilate
when Pilate hears Galilee mentioned, he asks if the man is a Galilean, and when he finds out that Jesus is in Herod’s jurisdiction, he sends him to Herod, who is also in Jerusalem during those days. When Herod sees Jesus, he is exceedingly glad, for he has wanted to see him for a long time, because he has heard many things about him, and he hopes to see some miracle done by him. Herod questions him with many words, but Jesus gives no answers, and the chief priests and the scribes stand, vehemently accusing him. Herod with his soldiers humiliates Jesus and mocks him; dressing him in luxurious clothing, they send him back to Pilate. Herod and Pilate become friends with each other that very day, for before that they were enemies with each other.
- Pilate releases Barabbas and delivers Jesus up
Pilate calls together the chief priests, the rulers, and the people, and says to them, “You brought this man to me as one that perverts the people, and behold, having examined him before you, I found no basis for a charge against this man concerning those things of which you accuse him. Neither has Herod, for I sent you to him, and see, nothing worthy of death has been done by him. I will therefore chastise him and release him.” But they all cry out together, “Away with this man! Release to us Barabbas!”, one who had been thrown into prison for a certain revolt in the city, and for murder. Pilate speaks to them again, wanting to release Jesus, but they shout, “Crucify! Crucify him!” He says to them the third time, “Why? What evil has this man done? I have found no capital crime in him. I will therefore chastise him and release him.” But they are urgent with loud voices, asking that he might be crucified, and their voices and the voices of the chief priests prevail. Pilate decrees that what they ask for should be done: he releases him who had been thrown into prison for insurrection and murder, for whom they asked, but he delivers Jesus up to their will.
- Simon of Cyrene carries the cross; “Daughters of Jerusalem”
when they lead Jesus away, they grab one Simon of Cyrene, coming from the country, and lay the cross on him to carry it after Jesus. A great multitude of the people follows Jesus, including women who also mourn and lament him. Jesus, turning to them, says, “Daughters of Jerusalem, don’t weep for me, but weep for yourselves and for your children. For behold, the days are coming in which they will say, ‘Blessed are the barren, the wombs that never bore, and the breasts that never nursed.’ Then they will begin to tell the mountains, ‘Fall on us!’ and tell the hills, ‘Cover us.’ For if they do these things in the green tree, what will be done in the dry?”
- Crucified with two criminals at the place called The Skull
there are also others, two criminals, led with Jesus to be put to death. When they come to the place that is called “The Skull”, they crucify him there with the criminals, one on the right and the other on the left. Jesus says, “Father, forgive them, for they don’t know what they are doing.” Dividing his garments among them, they cast lots. The people stand watching, and the rulers with them also scoff at him, saying, “He saved others. Let him save himself, if this is the Christ of God, his chosen one!” The soldiers also mock him, coming to him and offering him vinegar, and saying, “If you are the King of the Jews, save yourself!” An inscription is also written over him in letters of Greek, Latin, and Hebrew: “THIS IS THE KING OF THE JEWS.” One of the criminals who is hanged insults Jesus, saying, “If you are the Christ, save yourself and us!” But the other answers and, rebuking the first, says, “Don’t you even fear God, seeing you are under the same condemnation? And we indeed justly, for we receive the due reward for our deeds, but this man has done nothing wrong.” He says to Jesus, “Lord, remember me when you come into your Kingdom.” Jesus says to him, “Assuredly I tell you, today you will be with me in Paradise.”
- “Into your hands I commit my spirit”: Jesus breathes his last
it is now about the sixth hour, and darkness comes over the whole land until the ninth hour. The sun is darkened, and the veil of the temple is torn in two. Jesus, crying with a loud voice, says, “Father, into your hands I commit my spirit!” Having said this, he breathes his last. When the centurion sees what is done, he glorifies God, saying, “Certainly this was a righteous man.” All the multitudes that came together to see this, when they see the things that are done, return home beating their chests. All Jesus’ acquaintances and the women who followed with him from Galilee stand at a distance, watching these things.
- Joseph of Arimathaea lays Jesus in a tomb; the women prepare spices
there is a man named Joseph, who is a member of the council, a good and righteous man (he had not consented to their counsel and deed), from Arimathaea, a city of the Jews, who is also waiting for God’s Kingdom. This man goes to Pilate and asks for Jesus’ body; he takes it down, wraps it in a linen cloth, and lays Jesus in a tomb that is cut in stone, where no one had ever been laid. It is the day of the Preparation, and the Sabbath is drawing near. The women who had come with Jesus out of Galilee follow after and see the tomb and how his body is laid; they return and prepare spices and ointments, and on the Sabbath they rest according to the commandment.
- The women at the tomb at early dawn; Peter runs to the tomb
on the first day of the week, at early dawn, the women and some others come to the tomb, bringing the spices which they had prepared. They find the stone rolled away from the tomb, enter in, and don’t find the Lord Jesus’ body. While they are greatly perplexed about this, two men stand by them in dazzling clothing; becoming terrified, the women bow their faces down to the earth. The men say to them, “Why do you seek the living among the dead? He isn’t here, but is risen. Remember what he told you when he was still in Galilee, saying that the Son of Man must be delivered up into the hands of sinful men and be crucified, and the third day rise again?” They remember Jesus’ words, return from the tomb, and tell all these things to the eleven and to all the rest. Now they are Mary Magdalene, Joanna, and Mary the mother of James; the other women with them tell these things to the apostles. These words seem to the apostles to be nonsense, and they don’t believe them. But Peter gets up and runs to the tomb; stooping and looking in, he sees the strips of linen lying by themselves, and he departs to his home, wondering what had happened.
- On the road to Emmaus; recognized in the breaking of the bread
that very day two of them are going to a village named Emmaus, which is sixty stadia from Jerusalem, talking with each other about all of these things which had happened. While they talk and question together, Jesus himself comes near and goes with them, but their eyes are kept from recognizing him. He says to them, “What are you talking about as you walk, and are sad?” One of them, named Cleopas, answers him, “Are you the only stranger in Jerusalem who doesn’t know the things which have happened there in these days?” He says to them, “What things?” They tell him the things concerning Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people, and how the chief priests and rulers delivered him up to be condemned to death and crucified him; they were hoping that it was he who would redeem Israel, and it is now the third day since these things happened. Certain women of their company amazed them, having arrived early at the tomb: when they didn’t find his body, they came saying that they had also seen a vision of angels, who said that he was alive; some of their company went to the tomb and found it just like the women had said, but they didn’t see him. He says to them, “Foolish people, and slow of heart to believe in all that the prophets have spoken! Didn’t the Christ have to suffer these things and to enter into his glory?” Beginning from Moses and from all the prophets, he explains to them in all the Scriptures the things concerning himself. They come near to the village where they are going, and he acts like he would go further; they urge him, saying, “Stay with us, for it is almost evening, and the day is almost over,” and he goes in to stay with them. When he has sat down at the table with them, he takes the bread and gives thanks; breaking it, he gives it to them. Their eyes are opened and they recognize him, and he vanishes out of their sight. They say to one another, “Weren’t our hearts burning within us while he spoke to us along the way, and while he opened the Scriptures to us?”
- Standing among them in Jerusalem: “You are witnesses”
the two rise up that very hour, return to Jerusalem, and find the eleven gathered together, and those who are with them, saying, “The Lord is risen indeed, and has appeared to Simon!” The two relate the things that happened along the way, and how he was recognized by them in the breaking of the bread. As they say these things, Jesus himself stands among them and says to them, “Peace be to you.” But they are terrified and filled with fear, and suppose that they have seen a spirit. He says to them, “Why are you troubled? Why do doubts arise in your hearts? See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn’t have flesh and bones, as you see that I have.” When he has said this, he shows them his hands and his feet. While they still don’t believe for joy, and wonder, he asks them whether they have anything here to eat; they give him a piece of a broiled fish and some honeycomb, and he takes them and eats in front of them. He tells them that this is what he told them while he was still with them, that all things which are written in the law of Moses, the prophets, and the psalms concerning him must be fulfilled. Then he opens their minds, that they might understand the Scriptures, and tells them that thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem; they are witnesses of these things. He sends out the promise of his Father on them, but they are to wait in the city of Jerusalem until they are clothed with power from on high.
- Out as far as Bethany: blessing them, he is carried up into heaven
Jesus leads them out as far as Bethany, lifts up his hands and blesses them. While he blesses them, he withdraws from them and is carried up into heaven. They worship him and return to Jerusalem with great joy, and are continually in the temple, praising and blessing God.
John
- In the beginning was the Word, and the Word became flesh
in the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made through him; without him, nothing was made that has been made. In him was life, and the life was the light of men; the light shines in the darkness, and the darkness hasn’t overcome it. There came a man sent from God, whose name was John; the same came as a witness, that he might testify about the light, that all might believe through him. John was not the light, but was sent that he might testify about the light. 1:9–14 reads, “The true light that enlightens everyone was coming into the world. He was in the world, and the world was made through him, and the world didn’t recognize him. He came to his own, and those who were his own didn’t receive him. But as many as received him, to them he gave the right to become God’s children, to those who believe in his name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. The Word became flesh and lived among us. We saw his glory, such glory as of the only born Son of the Father, full of grace and truth.” John testified about him, crying out, “This was he of whom I said, ‘He who comes after me has surpassed me, for he was before me.’” 1:16–18 reads, “From his fullness we all received grace upon grace. For the law was given through Moses. Grace and truth were realized through Jesus Christ. No one has seen God at any time. The only born Son, who is in the bosom of the Father, has declared him.” Where WEB says that the darkness hasn’t overcome it (1:5) and that the only born Son has declared him (1:18), the Korean Revised Version says 어두움이 깨닫지 못하더라 (the darkness did not comprehend it) and 독생하신 하나님 (the only begotten God).
- John’s testimony: “I am not the Christ”
this is John’s testimony, when the Jews send priests and Levites from Jerusalem to ask him, “Who are you?” He declares, and doesn’t deny, but he declares, “I am not the Christ.” They ask him, “What then? Are you Elijah?” He says, “I am not.” “Are you the prophet?” He answers, “No.” They say therefore to him, “Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?” He says, “I am the voice of one crying in the wilderness, ‘Make straight the way of the Lord,’ as Isaiah the prophet said.” The ones who had been sent are from the Pharisees. They ask him, “Why then do you baptize if you are not the Christ, nor Elijah, nor the prophet?” John answers them, “I baptize in water, but among you stands one whom you don’t know. He is the one who comes after me, who is preferred before me, whose sandal strap I’m not worthy to loosen.” These things were done in Bethany beyond the Jordan, where John was baptizing. The Korean Revised Version does not have the words “who is preferred before me” at 1:27.
- John sees Jesus coming: “Behold, the Lamb of God”
the next day, John sees Jesus coming to him and says, “Behold, the Lamb of God, who takes away the sin of the world! This is he of whom I said, ‘After me comes a man who is preferred before me, for he was before me.’ I didn’t know him, but for this reason I came baptizing in water, that he would be revealed to Israel.” John testifies, saying, “I have seen the Spirit descending like a dove out of heaven, and it remained on him. I didn’t recognize him, but he who sent me to baptize in water said to me, ‘On whomever you will see the Spirit descending and remaining on him is he who baptizes in the Holy Spirit.’ I have seen and have testified that this is the Son of God.”
- Two of John’s disciples follow Jesus; Jesus tells Simon, “You shall be called Cephas”
again, the next day, John is standing with two of his disciples, and he looks at Jesus as he walks and says, “Behold, the Lamb of God!” The two disciples hear him speak, and they follow Jesus. Jesus turns and sees them following, and says to them, “What are you looking for?” They say to him, “Rabbi” (which is to say, being interpreted, Teacher), “where are you staying?” He says to them, “Come and see.” They come and see where he is staying, and they stay with him that day; it is about the tenth hour. One of the two who heard John and followed Jesus is Andrew, Simon Peter’s brother. He first finds his own brother, Simon, and says to him, “We have found the Messiah!” (which is, being interpreted, Christ). He brings him to Jesus. Jesus looks at him and says, “You are Simon the son of Jonah. You shall be called Cephas” (which is by interpretation, Peter). Where WEB says Simon the son of Jonah at 1:42, the Korean Revised Version says 요한의 아들 시몬 (Simon the son of John).
- Jesus says to Philip, “Follow me,” and speaks with Nathanael
“On the next day, he was determined to go out into Galilee, and he found Philip.” Jesus says to him, “Follow me.” Philip is from Bethsaida, the city of Andrew and Peter. Philip finds Nathanael and says to him, “We have found him of whom Moses in the law and also the prophets, wrote: Jesus of Nazareth, the son of Joseph.” Nathanael says to him, “Can any good thing come out of Nazareth?” Philip says to him, “Come and see.” Jesus sees Nathanael coming to him and says about him, “Behold, an Israelite indeed, in whom is no deceit!” Nathanael says to him, “How do you know me?” Jesus answers him, “Before Philip called you, when you were under the fig tree, I saw you.” Nathanael answers him, “Rabbi, you are the Son of God! You are King of Israel!” Jesus answers him, “Because I told you, ‘I saw you underneath the fig tree,’ do you believe? You will see greater things than these!” He says to him, “Most certainly, I tell you all, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man.” At 1:43 the Korean Revised Version names Jesus as the one who would go out into Galilee and found Philip.
- At a wedding in Cana of Galilee, Jesus does the beginning of his signs
the third day, there is a wedding in Cana of Galilee. Jesus’ mother is there, and Jesus also is invited, with his disciples, to the wedding. When the wine runs out, Jesus’ mother says to him, “They have no wine.” Jesus says to her, “Woman, what does that have to do with you and me? My hour has not yet come.” His mother says to the servants, “Whatever he says to you, do it.” Six water pots of stone are set there after the Jews’ way of purifying, containing two or three metretes apiece. Jesus says to them, “Fill the water pots with water,” and they fill them up to the brim. He says to them, “Now draw some out, and take it to the ruler of the feast,” and they take it. When the ruler of the feast tastes the water now become wine, and doesn’t know where it came from (but the servants who had drawn the water know), the ruler of the feast calls the bridegroom and says to him, “Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now!” This beginning of his signs Jesus does in Cana of Galilee, and reveals his glory; and his disciples believe in him.
- Jesus goes down to Capernaum with his mother, his brothers and his disciples
after this, Jesus goes down to Capernaum, he and his mother, his brothers, and his disciples, and they stay there a few days. The Korean Revised Version says that Jesus did not stay there many days (거기 여러 날 계시지 아니하시니라).
- Jesus drives all out of the temple: “Destroy this temple, and in three days I will raise it up”
the Passover of the Jews is at hand, and Jesus goes up to Jerusalem. He finds in the temple those who sell oxen, sheep, and doves, and the changers of money sitting. He makes a whip of cords and drives all out of the temple, both the sheep and the oxen; and he pours out the changers’ money and overthrows their tables. To those who sell the doves, he says, “Take these things out of here! Don’t make my Father’s house a marketplace!” His disciples remember that it was written, “Zeal for your house will eat me up.” The Jews therefore answer him, “What sign do you show us, seeing that you do these things?” Jesus answers them, “Destroy this temple, and in three days I will raise it up.” The Jews therefore say, “It took forty-six years to build this temple! Will you raise it up in three days?” But he spoke of the temple of his body. When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture and the word which Jesus had said.
- At the Passover in Jerusalem many believe in his name, but Jesus doesn’t entrust himself to them
when Jesus is in Jerusalem at the Passover, during the feast, many believe in his name, observing his signs which he does. But Jesus doesn’t entrust himself to them, because he knows everyone, and because he doesn’t need for anyone to testify concerning man; for he himself knows what is in man.
- Nicodemus comes to Jesus by night, and Jesus speaks of being born anew
there is a man of the Pharisees named Nicodemus, a ruler of the Jews. He comes to Jesus by night and says to him, “Rabbi, we know that you are a teacher who has come from God, for no one can do these signs that you do, unless God is with him.” Jesus answers him, “Most certainly I tell you, unless one is born anew, he can’t see God’s Kingdom.” Nicodemus says to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” Jesus answers, “Most certainly I tell you, unless one is born of water and Spirit, he can’t enter into God’s Kingdom. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. Don’t marvel that I said to you, ‘You must all be born anew.’ The wind blows where it wants to, and you hear its sound, but don’t know where it comes from and where it is going. So is everyone who is born of the Spirit.” Nicodemus answers him, “How can these things be?” Jesus answers him, “Are you the teacher of Israel, and don’t understand these things? Most certainly I tell you, we speak that which we know and testify of that which we have seen, and you don’t receive our witness. If I told you earthly things and you don’t believe, how will you believe if I tell you heavenly things? No one has ascended into heaven but he who descended out of heaven, the Son of Man, who is in heaven. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in him should not perish, but have eternal life. For God so loved the world, that he gave his only born Son, that whoever believes in him should not perish, but have eternal life. For God didn’t send his Son into the world to judge the world, but that the world should be saved through him. He who believes in him is not judged. He who doesn’t believe has been judged already, because he has not believed in the name of the only born Son of God. This is the judgment, that the light has come into the world, and men loved the darkness rather than the light, for their works were evil. For everyone who does evil hates the light and doesn’t come to the light, lest his works would be exposed. But he who does the truth comes to the light, that his works may be revealed, that they have been done in God.” The Korean Revised Version does not have the words “who is in heaven” at 3:13 or “should not perish” at 3:15.
- Jesus baptizes in the land of Judea, and John in Enon
after these things, Jesus comes with his disciples into the land of Judea; he stays there with them and baptizes. John also is baptizing in Enon near Salim, because there is much water there, and they come and are baptized; for John has not yet been thrown into prison.
- John answers: “He must increase, but I must decrease”
a dispute arises on the part of John’s disciples with some Jews about purification. They come to John and say to him, “Rabbi, he who was with you beyond the Jordan, to whom you have testified, behold, he baptizes, and everyone is coming to him.” John answers, “A man can receive nothing unless it has been given him from heaven. You yourselves testify that I said, ‘I am not the Christ,’ but, ‘I have been sent before him.’ He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. Therefore my joy is made full. He must increase, but I must decrease. He who comes from above is above all. He who is from the earth belongs to the earth and speaks of the earth. He who comes from heaven is above all. What he has seen and heard, of that he testifies; and no one receives his witness. He who has received his witness has set his seal to this, that God is true. For he whom God has sent speaks the words of God; for God gives the Spirit without measure. The Father loves the Son, and has given all things into his hand. One who believes in the Son has eternal life, but one who disobeys the Son won’t see life, but the wrath of God remains on him.” The Korean Revised Version closes John’s words at 3:30 (하니라) and does not present 3:31–36 as his, and at 3:25 it has the dispute with one Jew (한 유대인).
- At Jacob’s well: the woman of Samaria
when the Lord knows that the Pharisees have heard that Jesus is making and baptizing more disciples than John (although Jesus himself didn’t baptize, but his disciples), he leaves Judea and departs into Galilee. He needs to pass through Samaria, and comes to a city of Samaria called Sychar, near the parcel of ground that Jacob gave to his son Joseph. Jacob’s well is there, and Jesus, being tired from his journey, sits down by the well; it is about the sixth hour. A woman of Samaria comes to draw water, and Jesus says to her, “Give me a drink,” for his disciples have gone away into the city to buy food. The Samaritan woman says to him, “How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?” (For Jews have no dealings with Samaritans.) Jesus answers her, “If you knew the gift of God, and who it is who says to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” The woman says to him, “Sir, you have nothing to draw with, and the well is deep. So where do you get that living water? Are you greater than our father Jacob, who gave us the well and drank from it himself, as did his children and his livestock?” Jesus answers her, “Everyone who drinks of this water will thirst again, but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life.” The woman says to him, “Sir, give me this water, so that I don’t get thirsty, neither come all the way here to draw.” Jesus says to her, “Go, call your husband, and come here.” The woman answers, “I have no husband,” and Jesus says to her, “You said well, ‘I have no husband,’ for you have had five husbands; and he whom you now have is not your husband. This you have said truly.” The woman says to him, “Sir, I perceive that you are a prophet. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship.” Jesus says to her, “Woman, believe me, the hour is coming when neither in this mountain nor in Jerusalem will you worship the Father. You worship that which you don’t know. We worship that which we know; for salvation is from the Jews. But the hour comes, and now is, when the true worshipers will worship the Father in spirit and truth, for the Father seeks such to be his worshipers. God is spirit, and those who worship him must worship in spirit and truth.” The woman says to him, “I know that Messiah is coming, he who is called Christ. When he has come, he will declare to us all things.” Jesus says to her, “I am he, the one who speaks to you.”
- Fields white for harvest; many Samaritans of that city believe
just then, Jesus’ disciples come. They marvel that he is speaking with a woman; yet no one says, “What are you looking for?” or, “Why do you speak with her?” The woman leaves her water pot, goes away into the city and says to the people, “Come, see a man who told me everything that I have done. Can this be the Christ?” They go out of the city and are coming to him. In the meanwhile, the disciples urge him, saying, “Rabbi, eat.” He says to them, “I have food to eat that you don’t know about,” and the disciples say to one another, “Has anyone brought him something to eat?” Jesus says to them, “My food is to do the will of him who sent me and to accomplish his work. Don’t you say, ‘There are yet four months until the harvest’? Behold, I tell you, lift up your eyes and look at the fields, that they are white for harvest already. He who reaps receives wages and gathers fruit to eternal life, that both he who sows and he who reaps may rejoice together. For in this the saying is true, ‘One sows, and another reaps.’ I sent you to reap that for which you haven’t labored. Others have labored, and you have entered into their labor.” From that city many of the Samaritans believe in him because of the word of the woman, who testified, “He told me everything that I have done.” When the Samaritans come to him, they beg him to stay with them, and he stays there two days. Many more believe because of his word, and they say to the woman, “Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the Christ, the Savior of the world.” At 4:42 the Korean Revised Version reads only 세상의 구주 (the Savior of the world), without “the Christ”.
- At Cana: “Go your way. Your son lives.”
after the two days Jesus goes out from there into Galilee, for Jesus himself testified that a prophet has no honor in his own country. When he comes into Galilee, the Galileans receive him, having seen all the things that he did in Jerusalem at the feast, for they also went to the feast. Jesus comes therefore again to Cana of Galilee, where he made the water into wine. There is a certain nobleman whose son is sick at Capernaum; when he hears that Jesus has come out of Judea into Galilee, he goes to Jesus and begs him to come down and heal his son, who is at the point of death. Jesus says to him, “Unless you people see signs and wonders, you will in no way believe.” The nobleman says to him, “Sir, come down before my child dies.” Jesus says to him, “Go your way. Your son lives.” The man believes the word that Jesus spoke to him, and goes his way. As he is going down, his servants meet him and report, saying, “Your child lives!” He inquires of them the hour when the child began to get better, and they say to him, “Yesterday at the seventh hour, the fever left him.” So the father knows that it was at that hour in which Jesus said to him, “Your son lives,” and he believes, as does his whole house. This is again the second sign that Jesus did, having come out of Judea into Galilee.
- At the pool of Bethesda: the man sick for thirty-eight years, made well on the Sabbath
after these things there is a feast of the Jews, and Jesus goes up to Jerusalem. In Jerusalem by the sheep gate there is a pool, which is called in Hebrew “Bethesda”, having five porches. In these lies a great multitude of those who are sick, blind, lame, or paralyzed, waiting for the moving of the water, for an angel went down at certain times into the pool and stirred up the water, and whoever stepped in first after the stirring of the water was healed of whatever disease he had. A certain man is there who has been sick for thirty-eight years. When Jesus sees him lying there, and knows that he has been sick for a long time, he asks him, “Do you want to be made well?” The sick man answers him, “Sir, I have no one to put me into the pool when the water is stirred up, but while I’m coming, another steps down before me.” Jesus says to him, “Arise, take up your mat, and walk.” Immediately the man is made well, and takes up his mat and walks; that day is a Sabbath. The Jews say to him who was cured, “It is the Sabbath. It is not lawful for you to carry the mat.” He answers them, “He who made me well said to me, ‘Take up your mat and walk,’” and when they ask him who the man is who said so, he who was healed does not know who it was, for Jesus had withdrawn, a crowd being in the place. Afterward Jesus finds him in the temple and says to him, “Behold, you are made well. Sin no more, so that nothing worse happens to you.” The man goes away and tells the Jews that it was Jesus who had made him well. For this cause the Jews persecute Jesus and seek to kill him, because he did these things on the Sabbath. Jesus answers them, “My Father is still working, so I am working, too.” For this cause the Jews seek all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God.
- “Whatever things he does, these the Son also does likewise”
Jesus answers them, “Most certainly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise. For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. For the Father judges no one, but he has given all judgment to the Son, that all may honor the Son, even as they honor the Father. He who doesn’t honor the Son doesn’t honor the Father who sent him.” He says, “Most certainly I tell you, he who hears my word and believes him who sent me has eternal life, and doesn’t come into judgment, but has passed out of death into life. Most certainly I tell you, the hour comes, and now is, when the dead will hear the Son of God’s voice; and those who hear will live.” He says that as the Father has life in himself, even so he gave to the Son also to have life in himself, and gave him authority to execute judgment, because he is a son of man: “Don’t marvel at this, for the hour comes in which all who are in the tombs will hear his voice and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment. I can of myself do nothing. As I hear, I judge; and my judgment is righteous, because I don’t seek my own will, but the will of my Father who sent me.”
- A testimony greater than John’s
“If I testify about myself, my witness is not valid. It is another who testifies about me. I know that the testimony which he testifies about me is true. You have sent to John, and he has testified to the truth. But the testimony which I receive is not from man. However, I say these things that you may be saved. He was the burning and shining lamp, and you were willing to rejoice for a while in his light. But the testimony which I have is greater than that of John; for the works which the Father gave me to accomplish, the very works that I do, testify about me, that the Father has sent me. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. You don’t have his word living in you, because you don’t believe him whom he sent. You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. Yet you will not come to me, that you may have life. I don’t receive glory from men. But I know you, that you don’t have God’s love in yourselves. I have come in my Father’s name, and you don’t receive me. If another comes in his own name, you will receive him. How can you believe, who receive glory from one another, and you don’t seek the glory that comes from the only God? Don’t think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope. For if you believed Moses, you would believe me; for he wrote about me. But if you don’t believe his writings, how will you believe my words?”
- Five barley loaves and two fish for about five thousand
after these things, Jesus goes away to the other side of the sea of Galilee, which is also called the Sea of Tiberias. A great multitude follows him, because they saw his signs which he did on those who were sick. Jesus goes up into the mountain, and he sits there with his disciples; the Passover, the feast of the Jews, is at hand. Lifting up his eyes and seeing that a great multitude is coming to him, Jesus says to Philip, “Where are we to buy bread, that these may eat?” He says this to test Philip, for he himself knew what he would do. Philip answers him, “Two hundred denarii worth of bread is not sufficient for them, that every one of them may receive a little.” One of Jesus’ disciples, Andrew, Simon Peter’s brother, says to him, “There is a boy here who has five barley loaves and two fish, but what are these among so many?” Jesus says, “Have the people sit down.” There is much grass in that place, and the men sit down, in number about five thousand. Jesus takes the loaves, and having given thanks, he distributes to the disciples, and the disciples to those who are sitting down, likewise also of the fish as much as they desire. When they are filled, he says to his disciples, “Gather up the broken pieces which are left over, that nothing be lost,” and they gather them up and fill twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten. When the people see the sign which Jesus did, they say, “This is truly the prophet who comes into the world.” Jesus, perceiving that they are about to come and take him by force to make him king, withdraws again to the mountain by himself. At 6:11 the Korean Revised Version has Jesus give the loaves to those sitting down, and does not name the disciples.
- Walking on the sea, drawing near to the disciples’ boat
when evening comes, Jesus’ disciples go down to the sea, enter into the boat, and are going over the sea to Capernaum. It is now dark, and Jesus has not come to them, and the sea is tossed by a great wind blowing. When they have rowed about twenty-five or thirty stadia, they see Jesus walking on the sea and drawing near to the boat, and they are afraid. He says to them, “It is I. Don’t be afraid.” They are willing therefore to receive him into the boat, and immediately the boat is at the land where they were going.
- “I am the bread of life”: the multitude that came to Capernaum seeking him
on the next day, the multitude that stood on the other side of the sea saw that there was no other boat there, except the one in which Jesus’ disciples had embarked, and that Jesus hadn’t entered with his disciples into the boat, but his disciples had gone away alone; however, boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks. When the multitude sees that Jesus is not there, nor his disciples, they themselves get into the boats and come to Capernaum, seeking Jesus. When they find him on the other side of the sea, they ask him, “Rabbi, when did you come here?” Jesus answers them, “Most certainly I tell you, you seek me, not because you saw signs, but because you ate of the loaves and were filled. Don’t work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him.” They ask him, “What must we do, that we may work the works of God?” Jesus answers them, “This is the work of God, that you believe in him whom he has sent.” They say to him, “What then do you do for a sign, that we may see and believe you? What work do you do? Our fathers ate the manna in the wilderness. As it is written, ‘He gave them bread out of heaven to eat.’” Jesus says to them, “Most certainly, I tell you, it wasn’t Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. For the bread of God is that which comes down out of heaven and gives life to the world.” They say to him, “Lord, always give us this bread.” Jesus says to them, “I am the bread of life. Whoever comes to me will not be hungry, and whoever believes in me will never be thirsty. But I told you that you have seen me, and yet you don’t believe. All those whom the Father gives me will come to me. He who comes to me I will in no way throw out. For I have come down from heaven, not to do my own will, but the will of him who sent me. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. This is the will of the one who sent me, that everyone who sees the Son and believes in him should have eternal life; and I will raise him up at the last day.”
- “I am the living bread which came down out of heaven”
the Jews murmur concerning Jesus, because he said, “I am the bread which came down out of heaven.” They say, “Isn’t this Jesus, the son of Joseph, whose father and mother we know? How then does he say, ‘I have come down out of heaven’?” Jesus answers them, “Don’t murmur among yourselves. No one can come to me unless the Father who sent me draws him; and I will raise him up in the last day. It is written in the prophets, ‘They will all be taught by God.’ Therefore everyone who hears from the Father and has learned, comes to me. Not that anyone has seen the Father, except he who is from God. He has seen the Father. Most certainly, I tell you, he who believes in me has eternal life. I am the bread of life. Your fathers ate the manna in the wilderness and they died. This is the bread which comes down out of heaven, that anyone may eat of it and not die. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh.” The Jews therefore contend with one another, saying, “How can this man give us his flesh to eat?” Jesus says to them, “Most certainly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don’t have life in yourselves. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is food indeed, and my blood is drink indeed. He who eats my flesh and drinks my blood lives in me, and I in him. As the living Father sent me, and I live because of the Father, so he who feeds on me will also live because of me. This is the bread which came down out of heaven, not as our fathers ate the manna and died. He who eats this bread will live forever.” He said these things in the synagogue, as he taught in Capernaum.
- Many disciples go back: “You don’t also want to go away, do you?”
many of Jesus’ disciples, when they hear this, say, “This is a hard saying! Who can listen to it?” Jesus, knowing in himself that his disciples murmur at this, says to them, “Does this cause you to stumble? Then what if you would see the Son of Man ascending to where he was before? It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. But there are some of you who don’t believe.” For Jesus knew from the beginning who they were who didn’t believe, and who it was who would betray him. He says, “For this cause I have said to you that no one can come to me, unless it is given to him by my Father.” At this, many of his disciples go back and walk no more with him. Jesus says to the twelve, “You don’t also want to go away, do you?” Simon Peter answers him, “Lord, to whom would we go? You have the words of eternal life. We have come to believe and know that you are the Christ, the Son of the living God.” Jesus answers them, “Didn’t I choose you, the twelve, and one of you is a devil?” He spoke of Judas, the son of Simon Iscariot, for it was he who would betray Jesus, being one of the twelve. At 6:69 the Korean Revised Version reads 하나님의 거룩하신 자 (the Holy One of God) where WEB reads “the Christ, the Son of the living God”.
- Jesus tells his brothers, “My time has not yet come”
after these things Jesus is walking in Galilee, for he won’t walk in Judea, because the Jews seek to kill him. The feast of the Jews, the Feast of Booths, is at hand, and his brothers say to him, “Depart from here and go into Judea, that your disciples also may see your works which you do. For no one does anything in secret while he seeks to be known openly. If you do these things, reveal yourself to the world.” For even his brothers don’t believe in him. Jesus says to them, “My time has not yet come, but your time is always ready. The world can’t hate you, but it hates me, because I testify about it, that its works are evil. You go up to the feast. I am not yet going up to this feast, because my time is not yet fulfilled.” Having said these things to them, he stays in Galilee.
- Going up to the feast in secret
when his brothers have gone up to the feast, then he also goes up, not publicly, but as it were in secret. The Jews seek him at the feast and say, “Where is he?” There is much murmuring among the multitudes concerning him. Some say, “He is a good man.” Others say, “Not so, but he leads the multitude astray.” Yet no one speaks openly of him for fear of the Jews.
- Teaching in the temple at the middle of the feast: “My teaching is not mine”
when it is now the middle of the feast, Jesus goes up into the temple and teaches. The Jews marvel, saying, “How does this man know letters, having never been educated?” Jesus answers them, “My teaching is not mine, but his who sent me. If anyone desires to do his will, he will know about the teaching, whether it is from God or if I am speaking from myself. He who speaks from himself seeks his own glory, but he who seeks the glory of him who sent him is true, and no unrighteousness is in him. Didn’t Moses give you the law, and yet none of you keeps the law? Why do you seek to kill me?” The multitude answers, “You have a demon! Who seeks to kill you?” Jesus answers them, “I did one work and you all marvel because of it. Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy. If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me because I made a man completely healthy on the Sabbath? Don’t judge according to appearance, but judge righteous judgment.”
- “We know where this man comes from”, and the cry in the temple
some of them of Jerusalem say, “Isn’t this he whom they seek to kill? Behold, he speaks openly, and they say nothing to him. Can it be that the rulers indeed know that this is truly the Christ? However, we know where this man comes from, but when the Christ comes, no one will know where he comes from.” Jesus cries out in the temple, teaching and saying, “You both know me, and know where I am from. I have not come of myself, but he who sent me is true, whom you don’t know. I know him, because I am from him, and he sent me.” They seek to take him, but no one lays a hand on him, because his hour has not yet come. Of the multitude, many believe in him, and they say, “When the Christ comes, he won’t do more signs than those which this man has done, will he?”
- The officers sent; “You can’t come where I am”
the Pharisees hear the multitude murmuring these things concerning him, and the chief priests and the Pharisees send officers to arrest him. Jesus says, “I will be with you a little while longer, then I go to him who sent me. You will seek me and won’t find me. You can’t come where I am.” The Jews say among themselves, “Where will this man go that we won’t find him? Will he go to the Dispersion among the Greeks and teach the Greeks? What is this word that he said, ‘You will seek me, and won’t find me;’ and ‘Where I am, you can’t come’?”
- The last day of the feast: “If anyone is thirsty, let him come to me”; a division in the multitude
on the last and greatest day of the feast, Jesus stands and cries out, “If anyone is thirsty, let him come to me and drink! He who believes in me, as the Scripture has said, from within him will flow rivers of living water.” He says this about the Spirit, which those believing in him were to receive; for the Holy Spirit was not yet given, because Jesus wasn’t yet glorified. Many of the multitude, when they hear these words, say, “This is truly the prophet.” Others say, “This is the Christ.” But some say, “What, does the Christ come out of Galilee? Hasn’t the Scripture said that the Christ comes of the offspring of David, and from Bethlehem, the village where David was?” So a division arises in the multitude because of him. Some of them would have arrested him, but no one lays hands on him.
- “No man ever spoke like this man!”; Nicodemus speaks
the officers come to the chief priests and Pharisees, who say to them, “Why didn’t you bring him?” The officers answer, “No man ever spoke like this man!” The Pharisees answer them, “You aren’t also led astray, are you? Have any of the rulers or any of the Pharisees believed in him? But this multitude that doesn’t know the law is cursed.” Nicodemus (he who came to him by night, being one of them) says to them, “Does our law judge a man unless it first hears from him personally and knows what he does?” They answer him, “Are you also from Galilee? Search and see that no prophet has arisen out of Galilee.” Everyone goes to his own house.
- The woman taken in adultery: “Neither do I condemn you”
Jesus goes to the Mount of Olives. Very early in the morning he comes again into the temple, and all the people come to him; he sits down and teaches them. The scribes and the Pharisees bring a woman taken in adultery, set her in the middle, and tell him, “Teacher, we found this woman in adultery, in the very act. Now in our law, Moses commanded us to stone such women. What then do you say about her?” They say this testing him, that they might have something to accuse him of. Jesus stoops down and writes on the ground with his finger. When they continue asking him, he looks up and says to them, “He who is without sin among you, let him throw the first stone at her.” Again he stoops down and writes on the ground with his finger. When they hear it, being convicted by their conscience, they go out one by one, beginning from the oldest, even to the last, and Jesus is left alone with the woman where she is, in the middle. Jesus, standing up, sees her and says, “Woman, where are your accusers? Did no one condemn you?” She says, “No one, Lord.” Jesus says, “Neither do I condemn you. Go your way. From now on, sin no more.”
- “I am the light of the world”, and the testimony
again Jesus speaks to them, saying, “I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life.” The Pharisees say to him, “You testify about yourself. Your testimony is not valid.” Jesus answers them, “Even if I testify about myself, my testimony is true, for I know where I came from, and where I am going; but you don’t know where I came from, or where I am going. You judge according to the flesh. I judge no one. Even if I do judge, my judgment is true, for I am not alone, but I am with the Father who sent me. It’s also written in your law that the testimony of two people is valid. I am one who testifies about myself, and the Father who sent me testifies about me.” They say to him, “Where is your Father?” Jesus answers, “You know neither me nor my Father. If you knew me, you would know my Father also.” Jesus speaks these words in the treasury, as he teaches in the temple. Yet no one arrests him, because his hour has not yet come.
- “Where I go, you can’t come”
Jesus says again to them, “I am going away, and you will seek me, and you will die in your sins. Where I go, you can’t come.” The Jews say, “Will he kill himself, because he says, ‘Where I am going, you can’t come’?” He says to them, “You are from beneath. I am from above. You are of this world. I am not of this world. I said therefore to you that you will die in your sins; for unless you believe that I am he, you will die in your sins.” They say to him, “Who are you?” Jesus says to them, “Just what I have been saying to you from the beginning. I have many things to speak and to judge concerning you. However, he who sent me is true; and the things which I heard from him, these I say to the world.” They don’t understand that he spoke to them about the Father. Jesus says to them, “When you have lifted up the Son of Man, then you will know that I am he, and I do nothing of myself, but as my Father taught me, I say these things. He who sent me is with me. The Father hasn’t left me alone, for I always do the things that are pleasing to him.” As he speaks these things, many believe in him.
- “The truth will make you free”; Abraham’s offspring
Jesus says to those Jews who had believed him, “If you remain in my word, then you are truly my disciples. You will know the truth, and the truth will make you free.” They answer him, “We are Abraham’s offspring, and have never been in bondage to anyone. How do you say, ‘You will be made free’?” Jesus answers them, “Most certainly I tell you, everyone who commits sin is the bondservant of sin. A bondservant doesn’t live in the house forever. A son remains forever. If therefore the Son makes you free, you will be free indeed. I know that you are Abraham’s offspring, yet you seek to kill me, because my word finds no place in you. I say the things which I have seen with my Father; and you also do the things which you have seen with your father.” They answer him, “Our father is Abraham.” Jesus says to them, “If you were Abraham’s children, you would do the works of Abraham. But now you seek to kill me, a man who has told you the truth which I heard from God. Abraham didn’t do this. You do the works of your father.” They say to him, “We were not born of sexual immorality. We have one Father, God.” Jesus says to them, “If God were your father, you would love me, for I came out and have come from God. For I haven’t come of myself, but he sent me. Why don’t you understand my speech? Because you can’t hear my word. You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn’t stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of lies. But because I tell the truth, you don’t believe me. Which of you convicts me of sin? If I tell the truth, why do you not believe me? He who is of God hears the words of God. For this cause you don’t hear, because you are not of God.”
- “Before Abraham came into existence, I AM”
the Jews answer him, “Don’t we say well that you are a Samaritan, and have a demon?” Jesus answers, “I don’t have a demon, but I honor my Father and you dishonor me. But I don’t seek my own glory. There is one who seeks and judges. Most certainly, I tell you, if a person keeps my word, he will never see death.” The Jews say to him, “Now we know that you have a demon. Abraham died, as did the prophets; and you say, ‘If a man keeps my word, he will never taste of death.’ Are you greater than our father Abraham, who died? The prophets died. Who do you make yourself out to be?” Jesus answers, “If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say that he is our God. You have not known him, but I know him. If I said, ‘I don’t know him,’ I would be like you, a liar. But I know him and keep his word. Your father Abraham rejoiced to see my day. He saw it and was glad.” The Jews say to him, “You are not yet fifty years old! Have you seen Abraham?” Jesus says to them, “Most certainly, I tell you, before Abraham came into existence, I AM.” They take up stones to throw at him, but Jesus hides himself and goes out of the temple, having gone through the middle of them, and so passes by.
- The man blind from birth: “Go, wash in the pool of Siloam”
as he passes by, he sees a man blind from birth. His disciples ask him, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answers, “This man didn’t sin, nor did his parents, but that the works of God might be revealed in him. I must work the works of him who sent me while it is day. The night is coming, when no one can work. While I am in the world, I am the light of the world.” When he has said this, he spits on the ground, makes mud with the saliva, anoints the blind man’s eyes with the mud, and says to him, “Go, wash in the pool of Siloam” (which means “Sent”). So he goes away, washes, and comes back seeing.
- The neighbors: “Isn’t this he who sat and begged?”
the neighbors and those who saw that he was blind before say, “Isn’t this he who sat and begged?” Others say, “It is he.” Still others say, “He looks like him.” He says, “I am he.” They ask him, “How were your eyes opened?” He answers, “A man called Jesus made mud, anointed my eyes, and said to me, ‘Go to the pool of Siloam and wash.’ So I went away and washed, and I received sight.” They ask him, “Where is he?” He says, “I don’t know.”
- The Pharisees ask how he received his sight; division among them
they bring him who had been blind to the Pharisees. It was a Sabbath when Jesus made the mud and opened his eyes. Again the Pharisees also ask him how he received his sight. He says to them, “He put mud on my eyes, I washed, and I see.” Some of the Pharisees say, “This man is not from God, because he doesn’t keep the Sabbath.” Others say, “How can a man who is a sinner do such signs?” So there is division among them. They ask the blind man again, “What do you say about him, because he opened your eyes?” He says, “He is a prophet.”
- The Jews call his parents
the Jews don’t believe concerning him, that he had been blind and had received his sight, until they call the parents of him who had received his sight and ask them, “Is this your son, whom you say was born blind? How then does he now see?” His parents answer them, “We know that this is our son, and that he was born blind; but how he now sees, we don’t know; or who opened his eyes, we don’t know. He is of age. Ask him. He will speak for himself.” His parents say these things because they fear the Jews; for the Jews had already agreed that if any man would confess Jesus as Christ, he would be put out of the synagogue. Therefore his parents say, “He is of age. Ask him.”
- The man who was blind is called a second time and thrown out
they call the man who was blind a second time, and say to him, “Give glory to God. We know that this man is a sinner.” He answers, “I don’t know if he is a sinner. One thing I do know: that though I was blind, now I see.” They say to him again, “What did he do to you? How did he open your eyes?” He answers them, “I told you already, and you didn’t listen. Why do you want to hear it again? You don’t also want to become his disciples, do you?” They insult him and say, “You are his disciple, but we are disciples of Moses. We know that God has spoken to Moses. But as for this man, we don’t know where he comes from.” The man answers them, “How amazing! You don’t know where he comes from, yet he opened my eyes. We know that God doesn’t listen to sinners, but if anyone is a worshiper of God and does his will, he listens to him. Since the world began it has never been heard of that anyone opened the eyes of someone born blind. If this man were not from God, he could do nothing.” They answer him, “You were altogether born in sins, and do you teach us?” Then they throw him out.
- Jesus finds the man they threw out: “Do you believe in the Son of God?”
Jesus hears that they have thrown the man out, and finding him, he says, “Do you believe in the Son of God?” He answers, “Who is he, Lord, that I may believe in him?” Jesus says to him, “You have both seen him, and it is he who speaks with you.” He says, “Lord, I believe!” and he worships him. Jesus says, “I came into this world for judgment, that those who don’t see may see; and that those who see may become blind.” Those of the Pharisees who are with him hear these things, and say to him, “Are we also blind?” Jesus says to them, “If you were blind, you would have no sin; but now you say, ‘We see.’ Therefore your sin remains.”
- The sheep’s door and the good shepherd; a division among the Jews
Jesus speaks this parable to them: “Most certainly, I tell you, one who doesn’t enter by the door into the sheep fold, but climbs up some other way, is a thief and a robber. But one who enters in by the door is the shepherd of the sheep. The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out. Whenever he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice. They will by no means follow a stranger, but will flee from him; for they don’t know the voice of strangers.” But they don’t understand what he is telling them. Jesus therefore says to them again, “Most certainly, I tell you, I am the sheep’s door. All who came before me are thieves and robbers, but the sheep didn’t listen to them. I am the door. If anyone enters in by me, he will be saved, and will go in and go out and will find pasture. The thief only comes to steal, kill, and destroy. I came that they may have life, and may have it abundantly. I am the good shepherd. The good shepherd lays down his life for the sheep. He who is a hired hand, and not a shepherd, who doesn’t own the sheep, sees the wolf coming, leaves the sheep, and flees. The wolf snatches the sheep and scatters them. The hired hand flees because he is a hired hand and doesn’t care for the sheep. I am the good shepherd. I know my own, and I’m known by my own; even as the Father knows me, and I know the Father. I lay down my life for the sheep. I have other sheep which are not of this fold. I must bring them also, and they will hear my voice. They will become one flock with one shepherd. Therefore the Father loves me, because I lay down my life, that I may take it again. No one takes it away from me, but I lay it down by myself. I have power to lay it down, and I have power to take it again. I received this commandment from my Father.” A division arises again among the Jews because of these words. Many of them say, “He has a demon and is insane! Why do you listen to him?” Others say, “These are not the sayings of one possessed by a demon. It isn’t possible for a demon to open the eyes of the blind, is it?”
- The Feast of the Dedication, in Solomon’s porch: “I and the Father are one”
it is the Feast of the Dedication at Jerusalem. It is winter, and Jesus is walking in the temple, in Solomon’s porch. The Jews come around him and say to him, “How long will you hold us in suspense? If you are the Christ, tell us plainly.” Jesus answers them, “I told you, and you don’t believe. The works that I do in my Father’s name, these testify about me. But you don’t believe, because you are not of my sheep, as I told you. My sheep hear my voice, and I know them, and they follow me. I give eternal life to them. They will never perish, and no one will snatch them out of my hand. My Father who has given them to me is greater than all. No one is able to snatch them out of my Father’s hand. I and the Father are one.” The Jews take up stones again to stone him. Jesus answers them, “I have shown you many good works from my Father. For which of those works do you stone me?” The Jews answer him, “We don’t stone you for a good work, but for blasphemy, because you, being a man, make yourself God.” Jesus answers them, “Isn’t it written in your law, ‘I said, you are gods’? If he called them gods, to whom the word of God came (and the Scripture can’t be broken), do you say of him whom the Father sanctified and sent into the world, ‘You blaspheme,’ because I said, ‘I am the Son of God’? If I don’t do the works of my Father, don’t believe me. But if I do them, though you don’t believe me, believe the works, that you may know and believe that the Father is in me, and I in the Father.” They seek again to seize him, and he goes out of their hand.
- Staying beyond the Jordan; many believe
he goes away again beyond the Jordan into the place where John was baptizing at first, and stays there. Many come to him. They say, “John indeed did no sign, but everything that John said about this man is true.” Many believe in him there.
- Lazarus is sick; “Let’s go into Judea again”
a certain man is sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. It was that Mary who had anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus is sick. The sisters send to Jesus, saying, “Lord, behold, he for whom you have great affection is sick.” When Jesus hears it, he says, “This sickness is not to death, but for the glory of God, that God’s Son may be glorified by it.” Jesus loves Martha, and her sister, and Lazarus. When he hears that Lazarus is sick, he stays two days in the place where he is. Then after this he says to the disciples, “Let’s go into Judea again.” The disciples ask him, “Rabbi, the Jews were just trying to stone you. Are you going there again?” Jesus answers, “Aren’t there twelve hours of daylight? If a man walks in the day, he doesn’t stumble, because he sees the light of this world. But if a man walks in the night, he stumbles, because the light isn’t in him.” He says these things, and after that he says to them, “Our friend Lazarus has fallen asleep, but I am going so that I may awake him out of sleep.” The disciples say, “Lord, if he has fallen asleep, he will recover.” Jesus had spoken of Lazarus’ death, but they thought that he spoke of taking rest in sleep. So Jesus says to them plainly, “Lazarus is dead. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let’s go to him.” Thomas, who is called Didymus, says to his fellow disciples, “Let’s also go, that we may die with him.” The Korean Revised Version has Thomas say “with the Lord” (주와 함께).
- “I am the resurrection and the life”; “Lazarus, come out!”
when Jesus comes, he finds that Lazarus has been in the tomb four days already. Bethany is near Jerusalem, about fifteen stadia away, and many of the Jews have joined the women around Martha and Mary, to console them concerning their brother. When Martha hears that Jesus is coming, she goes and meets him, but Mary stays in the house. Martha says to Jesus, “Lord, if you would have been here, my brother wouldn’t have died. Even now I know that whatever you ask of God, God will give you.” Jesus says to her, “Your brother will rise again.” Martha says to him, “I know that he will rise again in the resurrection at the last day.” Jesus says to her, “I am the resurrection and the life. He who believes in me will still live, even if he dies. Whoever lives and believes in me will never die. Do you believe this?” She says to him, “Yes, Lord. I have come to believe that you are the Christ, God’s Son, he who comes into the world.” When she has said this, she goes away and calls Mary, her sister, secretly, saying, “The Teacher is here and is calling you.” When Mary hears this, she arises quickly and goes to him. Jesus has not yet come into the village, but is in the place where Martha met him. The Jews who are with Mary in the house, consoling her, see her rise up quickly and go out, and follow her, saying, “She is going to the tomb to weep there.” When Mary comes to where Jesus is and sees him, she falls down at his feet, saying to him, “Lord, if you would have been here, my brother wouldn’t have died.” When Jesus sees her weeping, and the Jews weeping who came with her, he groans in the spirit and is troubled, and says, “Where have you laid him?” They tell him, “Lord, come and see.” Jesus weeps. The Jews say, “See how much affection he had for him!” Some of them say, “Couldn’t this man, who opened the eyes of him who was blind, have also kept this man from dying?” Jesus, again groaning in himself, comes to the tomb. It is a cave, and a stone lies against it. Jesus says, “Take away the stone.” Martha, the sister of him who was dead, says to him, “Lord, by this time there is a stench, for he has been dead four days.” Jesus says to her, “Didn’t I tell you that if you believed, you would see God’s glory?” So they take away the stone from the place where the dead man was lying. Jesus lifts up his eyes and says, “Father, I thank you that you listened to me. I know that you always listen to me, but because of the multitude standing around I said this, that they may believe that you sent me.” When he has said this, he cries with a loud voice, “Lazarus, come out!” He who was dead comes out, bound hand and foot with wrappings, and his face is wrapped around with a cloth. Jesus says to them, “Free him, and let him go.”
- Caiaphas, high priest that year, and the counsel to put Jesus to death
many of the Jews who came to Mary and saw what Jesus had done believe in him, but some of them go away to the Pharisees and tell them the things which Jesus had done. The chief priests and the Pharisees gather a council and say, “What are we doing? For this man does many signs. If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” But a certain one of them, Caiaphas, being high priest that year, says to them, “You know nothing at all, nor do you consider that it is advantageous for us that one man should die for the people, and that the whole nation not perish.” He did not say this of himself, but being high priest that year, he prophesied that Jesus would die for the nation, and not for the nation only, but that he might also gather together into one the children of God who are scattered abroad. From that day forward they take counsel that they might put him to death.
- To a city called Ephraim, near the wilderness
Jesus therefore walks no more openly among the Jews, but departs from there into the country near the wilderness, to a city called Ephraim, and stays there with his disciples.
- The Passover near: they seek Jesus in the temple
the Passover of the Jews is at hand. Many go up from the country to Jerusalem before the Passover, to purify themselves. They seek for Jesus and speak with one another as they stand in the temple, “What do you think—that he isn’t coming to the feast at all?” Now the chief priests and the Pharisees had commanded that if anyone knew where he was, he should report it, that they might seize him.
- At Bethany, Mary anoints Jesus’ feet
six days before the Passover, Jesus comes to Bethany, where Lazarus is, who had been dead, whom he raised from the dead. They make Jesus a supper there. Martha serves, but Lazarus is one of those who sit at the table with him. Mary takes a pound of ointment of pure nard, very precious, anoints Jesus’ feet and wipes his feet with her hair, and the house is filled with the fragrance of the ointment. Judas Iscariot, Simon’s son, one of Jesus’ disciples, who would betray him, says, “Why wasn’t this ointment sold for three hundred denarii and given to the poor?” He said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it. But Jesus says, “Leave her alone. She has kept this for the day of my burial. For you always have the poor with you, but you don’t always have me.” The Korean Revised Version does not call Judas Simon’s son at 12:4.
- A crowd comes to see Lazarus also; the chief priests conspire against him too
a large crowd of the Jews learns that Jesus is there, and they come, not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead. But the chief priests conspire to put Lazarus to death also, because on account of him many of the Jews went away and believed in Jesus.
- The multitude goes out with palm branches to meet Jesus
on the next day a great multitude that had come to the feast hears that Jesus is coming to Jerusalem. They take the branches of the palm trees and go out to meet him, and cry out, “Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!” Jesus, having found a young donkey, sits on it. As it is written, “Don’t be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey’s colt.” His disciples don’t understand these things at first, but when Jesus was glorified, then they remembered that these things were written about him, and that they had done these things to him. The multitude that was with him when he called Lazarus out of the tomb and raised him from the dead is testifying about it. For this cause also the multitude goes and meets him, because they heard that he had done this sign. The Pharisees therefore say among themselves, “See how you accomplish nothing. Behold, the world has gone after him.”
- Some Greeks want to see Jesus: “The time has come for the Son of Man to be glorified”
there are certain Greeks among those who went up to worship at the feast. They come to Philip, who was from Bethsaida of Galilee, and ask him, saying, “Sir, we want to see Jesus.” Philip comes and tells Andrew, and in turn, Andrew comes with Philip, and they tell Jesus. Jesus answers them, “The time has come for the Son of Man to be glorified. Most certainly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much fruit. He who loves his life will lose it. He who hates his life in this world will keep it to eternal life. If anyone serves me, let him follow me. Where I am, there my servant will also be. If anyone serves me, the Father will honor him. Now my soul is troubled. What shall I say? ‘Father, save me from this time’? But I came to this time for this cause. Father, glorify your name!” Then a voice comes out of the sky, saying, “I have both glorified it and will glorify it again.” The multitude who stood by and heard it said that it had thundered. Others say, “An angel has spoken to him.” Jesus answers, “This voice hasn’t come for my sake, but for your sakes. Now is the judgment of this world. Now the prince of this world will be cast out. And I, if I am lifted up from the earth, will draw all people to myself.” He said this, signifying by what kind of death he should die. The multitude answers him, “We have heard out of the law that the Christ remains forever. How do you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?” Jesus says to them, “Yet a little while the light is with you. Walk while you have the light, that darkness doesn’t overtake you. He who walks in the darkness doesn’t know where he is going. While you have the light, believe in the light, that you may become children of light.” Jesus says these things, and he departs and hides himself from them. In the Korean Revised Version, “Father, save me from this time” at 12:27 is a petition, not a question.
- So many signs before them, yet they do not believe
though he had done so many signs before them, yet they didn’t believe in him, that the word of Isaiah the prophet might be fulfilled, which he spoke: “Lord, who has believed our report? To whom has the arm of the Lord been revealed?” For this cause they couldn’t believe, for Isaiah said again: “He has blinded their eyes and he hardened their heart, lest they should see with their eyes, and perceive with their heart, and would turn, and I would heal them.” Isaiah said these things when he saw his glory, and spoke of him. Nevertheless, even many of the rulers believed in him, but because of the Pharisees they didn’t confess it, so that they wouldn’t be put out of the synagogue, for they loved men’s praise more than God’s praise.
- Jesus cries out: “He who sees me sees him who sent me”
Jesus cries out and says, “Whoever believes in me, believes not in me, but in him who sent me. He who sees me sees him who sent me. I have come as a light into the world, that whoever believes in me may not remain in the darkness. If anyone listens to my sayings and doesn’t believe, I don’t judge him. For I came not to judge the world, but to save the world. He who rejects me, and doesn’t receive my sayings, has one who judges him. The word that I spoke will judge him in the last day. For I spoke not from myself, but the Father who sent me gave me a commandment, what I should say and what I should speak. I know that his commandment is eternal life. The things therefore which I speak, even as the Father has said to me, so I speak.”
- Jesus washes the disciples’ feet
before the feast of the Passover, Jesus, knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, loves them to the end. The devil has already put into the heart of Judas Iscariot, Simon’s son, to betray Jesus. During supper Jesus, knowing that the Father had given all things into his hands, and that he came from God and was going to God, arises from supper and lays aside his outer garments. He takes a towel and wraps a towel around his waist, pours water into the basin, and begins to wash the disciples’ feet and to wipe them with the towel that is wrapped around him. He comes to Simon Peter, who says to him, “Lord, do you wash my feet?” Jesus answers him, “You don’t know what I am doing now, but you will understand later.” Peter says to him, “You will never wash my feet!” Jesus answers him, “If I don’t wash you, you have no part with me.” Simon Peter says to him, “Lord, not my feet only, but also my hands and my head!” Jesus says to him, “Someone who has bathed only needs to have his feet washed, but is completely clean. You are clean, but not all of you.” For Jesus knew him who would betray him; therefore he said, “You are not all clean.”
- After the washing: “I have given you an example”
when he has washed their feet, put his outer garment back on, and sat down again, he says to them, “Do you know what I have done to you? You call me, ‘Teacher’ and ‘Lord.’ You say so correctly, for so I am. If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you should also do as I have done to you. Most certainly I tell you, a servant is not greater than his lord, neither is one who is sent greater than he who sent him. If you know these things, blessed are you if you do them. I don’t speak concerning all of you. I know whom I have chosen; but that the Scripture may be fulfilled, ‘He who eats bread with me has lifted up his heel against me.’ From now on, I tell you before it happens, that when it happens, you may believe that I am he. Most certainly I tell you, he who receives whomever I send, receives me; and he who receives me, receives him who sent me.”
- “One of you will betray me”: the piece of bread given to Judas
when Jesus has said this, he is troubled in spirit, and testifies, “Most certainly I tell you that one of you will betray me.” The disciples look at one another, perplexed about whom he speaks. One of his disciples, whom Jesus loved, is at the table, leaning against Jesus’ chest. Simon Peter beckons to him and says to him, “Tell us who it is of whom he speaks.” That disciple, leaning back, as he is, on Jesus’ chest, asks him, “Lord, who is it?” Jesus answers, “It is he to whom I will give this piece of bread when I have dipped it.” When he has dipped the piece of bread, he gives it to Judas, the son of Simon Iscariot. After the piece of bread, Satan enters into Judas. Jesus says to him, “What you do, do quickly.” Nobody at the table knows why he says this to him; some think, because Judas has the money box, that Jesus says to him, “Buy what things we need for the feast,” or that he should give something to the poor. Having received that morsel, Judas goes out immediately. It is night.
- “A new commandment I give to you, that you love one another”
Jesus says, “Now the Son of Man has been glorified, and God has been glorified in him. If God has been glorified in him, God will also glorify him in himself, and he will glorify him immediately. Little children, I will be with you a little while longer. You will seek me, and as I said to the Jews, ‘Where I am going, you can’t come,’ so now I tell you. A new commandment I give to you, that you love one another. Just as I have loved you, you also love one another. By this everyone will know that you are my disciples, if you have love for one another.”
- Jesus to Peter: “The rooster won’t crow until you have denied me three times”
Simon Peter says to Jesus, “Lord, where are you going?” Jesus answers, “Where I am going, you can’t follow now, but you will follow afterwards.” Peter says to him, “Lord, why can’t I follow you now? I will lay down my life for you.” Jesus answers him, “Will you lay down your life for me? Most certainly I tell you, the rooster won’t crow until you have denied me three times.”
- “I am the way, the truth, and the life”
he says, “Don’t let your heart be troubled. Believe in God. Believe also in me. In my Father’s house are many homes. If it weren’t so, I would have told you. I am going to prepare a place for you. If I go and prepare a place for you, I will come again and will receive you to myself; that where I am, you may be there also. You know where I go, and you know the way.” Thomas says to him, “Lord, we don’t know where you are going. How can we know the way?” Jesus says to him, “I am the way, the truth, and the life. No one comes to the Father, except through me. If you had known me, you would have known my Father also. From now on, you know him and have seen him.”
- “He who has seen me has seen the Father”
Philip says to Jesus, “Lord, show us the Father, and that will be enough for us.” Jesus says to him, “Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, ‘Show us the Father’? Don’t you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. Believe me that I am in the Father, and the Father in me; or else believe me for the very works’ sake. Most certainly I tell you, he who believes in me, the works that I do, he will do also; and he will do greater works than these, because I am going to my Father. Whatever you will ask in my name, I will do it, that the Father may be glorified in the Son. If you will ask anything in my name, I will do it.”
- “If you love me, keep my commandments”: another Counselor
he says, “If you love me, keep my commandments. I will pray to the Father, and he will give you another Counselor, that he may be with you forever: the Spirit of truth, whom the world can’t receive, for it doesn’t see him and doesn’t know him. You know him, for he lives with you and will be in you. I will not leave you orphans. I will come to you. Yet a little while, and the world will see me no more; but you will see me. Because I live, you will live also. In that day you will know that I am in my Father, and you in me, and I in you. One who has my commandments and keeps them, that person is one who loves me. One who loves me will be loved by my Father, and I will love him, and will reveal myself to him.”
- Jesus answers Judas (not Iscariot)
Judas (not Iscariot) says to Jesus, “Lord, what has happened that you are about to reveal yourself to us, and not to the world?” Jesus answers him, “If a man loves me, he will keep my word. My Father will love him, and we will come to him and make our home with him. He who doesn’t love me doesn’t keep my words. The word which you hear isn’t mine, but the Father’s who sent me.”
- “Peace I leave with you … Arise, let’s go from here”
he says, “I have said these things to you while still living with you. But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things, and will remind you of all that I said to you. Peace I leave with you. My peace I give to you; not as the world gives, I give to you. Don’t let your heart be troubled, neither let it be fearful. You heard how I told you, ‘I am going away, and I will come back to you.’ If you loved me, you would have rejoiced because I said ‘I am going to my Father;’ for the Father is greater than I. Now I have told you before it happens so that when it happens, you may believe. I will no more speak much with you, for the prince of the world comes, and he has nothing in me. But that the world may know that I love the Father, and as the Father commanded me, even so I do. Arise, let’s go from here.”
- The true vine and the branches
he says, “I am the true vine, and my Father is the farmer. Every branch in me that doesn’t bear fruit, he takes away. Every branch that bears fruit, he prunes, that it may bear more fruit. You are already pruned clean because of the word which I have spoken to you. Remain in me, and I in you. As the branch can’t bear fruit by itself unless it remains in the vine, so neither can you, unless you remain in me. I am the vine. You are the branches. He who remains in me and I in him bears much fruit, for apart from me you can do nothing. If a man doesn’t remain in me, he is thrown out as a branch and is withered; and they gather them, throw them into the fire, and they are burned. If you remain in me, and my words remain in you, you will ask whatever you desire, and it will be done for you. In this my Father is glorified, that you bear much fruit; and so you will be my disciples.”
- “Remain in my love”; “I have called you friends”
he says, “Even as the Father has loved me, I also have loved you. Remain in my love. If you keep my commandments, you will remain in my love, even as I have kept my Father’s commandments and remain in his love. I have spoken these things to you, that my joy may remain in you, and that your joy may be made full. This is my commandment, that you love one another, even as I have loved you. Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do whatever I command you. No longer do I call you servants, for the servant doesn’t know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. You didn’t choose me, but I chose you and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you. I command these things to you, that you may love one another.”
- “If the world hates you, you know that it has hated me before it hated you”
he says, “If the world hates you, you know that it has hated me before it hated you. If you were of the world, the world would love its own. But because you are not of the world, since I chose you out of the world, therefore the world hates you. Remember the word that I said to you: ‘A servant is not greater than his lord.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. But they will do all these things to you for my name’s sake, because they don’t know him who sent me. If I had not come and spoken to them, they would not have had sin; but now they have no excuse for their sin. He who hates me, hates my Father also. If I hadn’t done among them the works which no one else did, they wouldn’t have had sin. But now they have seen and also hated both me and my Father. But this happened so that the word may be fulfilled which was written in their law, ‘They hated me without a cause.’ When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. You will also testify, because you have been with me from the beginning.”
- “They will put you out of the synagogues”
he says, “I have said these things to you so that you wouldn’t be caused to stumble. They will put you out of the synagogues. Yes, the time is coming that whoever kills you will think that he offers service to God. They will do these things because they have not known the Father nor me. But I have told you these things so that when the time comes, you may remember that I told you about them. I didn’t tell you these things from the beginning, because I was with you.”
- “It is to your advantage that I go away”: the Spirit of truth
he says, “But now I am going to him who sent me, and none of you asks me, ‘Where are you going?’ But because I have told you these things, sorrow has filled your heart. Nevertheless I tell you the truth: It is to your advantage that I go away; for if I don’t go away, the Counselor won’t come to you. But if I go, I will send him to you. When he has come, he will convict the world about sin, about righteousness, and about judgment; about sin, because they don’t believe in me; about righteousness, because I am going to my Father, and you won’t see me any more; about judgment, because the prince of this world has been judged. I still have many things to tell you, but you can’t bear them now. However, when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. He will glorify me, for he will take from what is mine and will declare it to you. All things that the Father has are mine; therefore I said that he takes of mine and will declare it to you.”
- “A little while, and you will not see me. Again a little while, and you will see me”
he says, “A little while, and you will not see me. Again a little while, and you will see me.” Some of his disciples therefore say to one another, “What is this that he says to us, ‘A little while, and you won’t see me, and again a little while, and you will see me;’ and, ‘Because I go to the Father’?” They say therefore, “What is this that he says, ‘A little while’? We don’t know what he is saying.” Jesus perceives that they want to ask him, and he says to them, “Do you inquire among yourselves concerning this, that I said, ‘A little while, and you won’t see me, and again a little while, and you will see me’? Most certainly I tell you that you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will be turned into joy. A woman, when she gives birth, has sorrow because her time has come. But when she has delivered the child, she doesn’t remember the anguish any more, for the joy that a human being is born into the world. Therefore you now have sorrow, but I will see you again, and your heart will rejoice, and no one will take your joy away from you. In that day you will ask me no questions. Most certainly I tell you, whatever you may ask of the Father in my name, he will give it to you. Until now, you have asked nothing in my name. Ask, and you will receive, that your joy may be made full.”
- “I have overcome the world”
he says, “I have spoken these things to you in figures of speech. But the time is coming when I will no more speak to you in figures of speech, but will tell you plainly about the Father. In that day you will ask in my name; and I don’t say to you that I will pray to the Father for you, for the Father himself loves you, because you have loved me, and have believed that I came from God. I came from the Father and have come into the world. Again, I leave the world and go to the Father.” His disciples say to him, “Behold, now you are speaking plainly, and using no figures of speech. Now we know that you know all things, and don’t need for anyone to question you. By this we believe that you came from God.” Jesus answers them, “Do you now believe? Behold, the time is coming, yes, and has now come, that you will be scattered, everyone to his own place, and you will leave me alone. Yet I am not alone, because the Father is with me. I have told you these things, that in me you may have peace. In the world you have trouble; but cheer up! I have overcome the world.”
- “Father, the time has come. Glorify your Son”
Jesus says these things, then, lifting up his eyes to heaven, he says, “Father, the time has come. Glorify your Son, that your Son may also glorify you; even as you gave him authority over all flesh, so he will give eternal life to all whom you have given him. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. I glorified you on the earth. I have accomplished the work which you have given me to do. Now, Father, glorify me with your own self with the glory which I had with you before the world existed.”
- “I pray for them … those whom you have given me”
he says, “I revealed your name to the people whom you have given me out of the world. They were yours, and you have given them to me. They have kept your word. Now they have known that all things whatever you have given me are from you, for the words which you have given me I have given to them; and they received them, and knew for sure that I came from you. They have believed that you sent me. I pray for them. I don’t pray for the world, but for those whom you have given me, for they are yours. All things that are mine are yours, and yours are mine, and I am glorified in them. I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. While I was with them in the world, I kept them in your name. I have kept those whom you have given me. None of them is lost except the son of destruction, that the Scripture might be fulfilled. But now I come to you, and I say these things in the world, that they may have my joy made full in themselves. I have given them your word. The world hated them because they are not of the world, even as I am not of the world. I pray not that you would take them from the world, but that you would keep them from the evil one. They are not of the world, even as I am not of the world. Sanctify them in your truth. Your word is truth. As you sent me into the world, even so I have sent them into the world. For their sakes I sanctify myself, that they themselves also may be sanctified in truth.”
- “That they may all be one”
he says, “Not for these only do I pray, but for those also who will believe in me through their word, that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. The glory which you have given me, I have given to them, that they may be one, even as we are one, I in them, and you in me, that they may be perfected into one, that the world may know that you sent me and loved them, even as you loved me. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory which you have given me, for you loved me before the foundation of the world. Righteous Father, the world hasn’t known you, but I knew you; and these knew that you sent me. I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them.”
- Across the brook Kidron: “I am he”; Peter cuts off Malchus’ ear
when Jesus has spoken these words, he goes out with his disciples over the brook Kidron, where there is a garden, into which he and his disciples enter. Judas, who betrayed him, also knows the place, for Jesus often met there with his disciples. Judas, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, comes there with lanterns, torches, and weapons. Jesus, knowing all the things that are happening to him, goes out and says to them, “Who are you looking for?” They answer him, “Jesus of Nazareth.” Jesus says to them, “I am he.” Judas also, who betrayed him, is standing with them. When Jesus says to them, “I am he,” they go backward and fall to the ground. Again Jesus asks them, “Who are you looking for?” They say, “Jesus of Nazareth.” Jesus answers, “I told you that I am he. If therefore you seek me, let these go their way,” that the word might be fulfilled which he spoke, “Of those whom you have given me, I have lost none.” Simon Peter, having a sword, draws it, strikes the high priest’s servant, and cuts off his right ear; the servant’s name is Malchus. Jesus says to Peter, “Put the sword into its sheath. The cup which the Father has given me, shall I not surely drink it?”
- Seized and bound, and led first to Annas
the detachment, the commanding officer, and the officers of the Jews seize Jesus and bind him, and lead him to Annas first, for Annas is father-in-law to Caiaphas, who is high priest that year. It was Caiaphas who advised the Jews that it was expedient that one man should perish for the people.
- At the door: Peter tells the maid, “I am not”
Simon Peter follows Jesus, as does another disciple. That disciple is known to the high priest and enters in with Jesus into the court of the high priest, but Peter is standing at the door outside. So the other disciple, who is known to the high priest, goes out, speaks to her who keeps the door, and brings in Peter. The maid who keeps the door says to Peter, “Are you also one of this man’s disciples?” Peter says, “I am not.” The servants and the officers are standing there, having made a fire of coals, for it is cold, and are warming themselves; Peter is with them, standing and warming himself.
- Before the high priest: “I spoke openly to the world”; sent to Caiaphas
the high priest asks Jesus about his disciples and about his teaching. Jesus answers him, “I spoke openly to the world. I always taught in synagogues and in the temple, where the Jews always meet. I said nothing in secret. Why do you ask me? Ask those who have heard me what I said to them. Behold, they know the things which I said.” When he has said this, one of the officers standing by slaps Jesus with his hand, saying, “Do you answer the high priest like that?” Jesus answers him, “If I have spoken evil, testify of the evil; but if well, why do you beat me?” Annas sends Jesus bound to Caiaphas, the high priest.
- Peter denies it again, and the rooster crows
Simon Peter is standing and warming himself. They say to him, “You aren’t also one of his disciples, are you?” He denies it and says, “I am not.” One of the servants of the high priest, being a relative of him whose ear Peter had cut off, says, “Didn’t I see you in the garden with him?” Peter denies it again, and immediately the rooster crows.
- Into the Praetorium: “What accusation do you bring against this man?”
they lead Jesus from Caiaphas into the Praetorium. It is early, and they themselves don’t enter into the Praetorium, that they might not be defiled, but might eat the Passover. Pilate therefore goes out to them and says, “What accusation do you bring against this man?” They answer him, “If this man weren’t an evildoer, we wouldn’t have delivered him up to you.” Pilate says to them, “Take him yourselves, and judge him according to your law.” The Jews say to him, “It is illegal for us to put anyone to death,” that the word of Jesus might be fulfilled, which he spoke, signifying by what kind of death he should die.
- Before Pilate: “My Kingdom is not of this world”
Pilate enters again into the Praetorium, calls Jesus, and says to him, “Are you the King of the Jews?” Jesus answers him, “Do you say this by yourself, or did others tell you about me?” Pilate answers, “I’m not a Jew, am I? Your own nation and the chief priests delivered you to me. What have you done?” Jesus answers, “My Kingdom is not of this world. If my Kingdom were of this world, then my servants would fight, that I wouldn’t be delivered to the Jews. But now my Kingdom is not from here.” Pilate says to him, “Are you a king then?” Jesus answers, “You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice.” Pilate says to him, “What is truth?” When Pilate has said this, he goes out again to the Jews and says to them, “I find no basis for a charge against him. But you have a custom that I should release someone to you at the Passover. Therefore, do you want me to release to you the King of the Jews?” Then they all shout again, saying, “Not this man, but Barabbas!” Now Barabbas was a robber.
- Pilate flogs Jesus; the soldiers put a crown of thorns on his head
Pilate takes Jesus and flogs him. The soldiers twist thorns into a crown and put it on his head, and dress him in a purple garment. They keep saying, “Hail, King of the Jews!” and they keep slapping him.
- Pilate brings Jesus out: “Behold, the man!”
Pilate goes out again and says to them, “Behold, I bring him out to you, that you may know that I find no basis for a charge against him.” Jesus comes out, wearing the crown of thorns and the purple garment. Pilate says to them, “Behold, the man!” When the chief priests and the officers see him, they shout, saying, “Crucify! Crucify!” Pilate says to them, “Take him yourselves and crucify him, for I find no basis for a charge against him.” The Jews answer him, “We have a law, and by our law he ought to die, because he made himself the Son of God.”
- “Where are you from?”: no power unless it were given from above
when Pilate hears this saying, he is more afraid. He enters into the Praetorium again and says to Jesus, “Where are you from?” But Jesus gives him no answer. Pilate says to him, “Aren’t you speaking to me? Don’t you know that I have power to release you and have power to crucify you?” Jesus answers, “You would have no power at all against me, unless it were given to you from above. Therefore he who delivered me to you has greater sin.”
- On the judgment seat at Gabbatha: “Behold, your King!”
at this, Pilate is seeking to release Jesus, but the Jews cry out, saying, “If you release this man, you aren’t Caesar’s friend! Everyone who makes himself a king speaks against Caesar!” When Pilate hears these words, he brings Jesus out and sits down on the judgment seat at a place called “The Pavement”, but in Hebrew, “Gabbatha.” It is the Preparation Day of the Passover, at about the sixth hour. Pilate says to the Jews, “Behold, your King!” They cry out, “Away with him! Away with him! Crucify him!” Pilate says to them, “Shall I crucify your King?” The chief priests answer, “We have no king but Caesar!” So then he delivers Jesus to them to be crucified, and they take Jesus and lead him away.
- Crucified at Golgotha; the title Pilate wrote
Jesus goes out, bearing his cross, to the place called “The Place of a Skull”, which is called in Hebrew, “Golgotha”, where they crucify him, and with him two others, on either side one, and Jesus in the middle. Pilate writes a title also and puts it on the cross; there is written, “JESUS OF NAZARETH, THE KING OF THE JEWS.” Many of the Jews read this title, for the place where Jesus was crucified is near the city; and it is written in Hebrew, in Latin, and in Greek. The chief priests of the Jews say to Pilate, “Don’t write, ‘The King of the Jews,’ but, ‘he said, “I am King of the Jews.”’” Pilate answers, “What I have written, I have written.”
- The soldiers divide Jesus’ garments and cast lots for the tunic
when the soldiers have crucified Jesus, they take his garments and make four parts, to every soldier a part; and also the tunic. The tunic is without seam, woven from the top throughout. They say to one another, “Let’s not tear it, but cast lots for it to decide whose it will be,” that the Scripture might be fulfilled, which says, “They parted my garments among them. They cast lots for my clothing.” Therefore the soldiers do these things.
- At the cross: “Woman, behold, your son!” and “Behold, your mother!”
standing by Jesus’ cross are his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus sees his mother, and the disciple whom he loves standing there, he says to his mother, “Woman, behold, your son!” Then he says to the disciple, “Behold, your mother!” From that hour, the disciple takes her to his own home.
- “I am thirsty”; “It is finished”
after this, Jesus, seeing that all things are now finished, that the Scripture might be fulfilled, says, “I am thirsty!” A vessel full of vinegar is set there; so they put a sponge full of the vinegar on hyssop and hold it at his mouth. When Jesus has received the vinegar, he says, “It is finished!” Then he bows his head and gives up his spirit.
- Jesus’ legs not broken; a soldier pierces his side
the Jews, because it is the Preparation Day, so that the bodies wouldn’t remain on the cross on the Sabbath (for that Sabbath was a special one), ask of Pilate that their legs might be broken and that they might be taken away. The soldiers come and break the legs of the first and of the other who was crucified with Jesus, but when they come to Jesus and see that he is already dead, they don’t break his legs. However, one of the soldiers pierces his side with a spear, and immediately blood and water come out. “He who has seen has testified, and his testimony is true. He knows that he tells the truth, that you may believe.” For these things happened that the Scripture might be fulfilled, “A bone of him will not be broken.” Again another Scripture says, “They will look on him whom they pierced.”
- Joseph of Arimathaea and Nicodemus bury Jesus in a new tomb in a garden
after these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asks of Pilate that he might take away Jesus’ body. Pilate gives him permission, and Joseph comes and takes away Jesus’ body. Nicodemus, who at first came to Jesus by night, also comes bringing a mixture of myrrh and aloes, about a hundred Roman pounds. So they take Jesus’ body and bind it in linen cloths with the spices, as the custom of the Jews is to bury. In the place where Jesus was crucified there is a garden, and in the garden a new tomb in which no man had ever yet been laid; because of the Jews’ Preparation Day (for the tomb is near at hand), they lay Jesus there.
- The stone taken away: Peter and the other disciple run to the tomb
on the first day of the week, Mary Magdalene goes early, while it is still dark, to the tomb, and sees that the stone has been taken away from the tomb. She runs and comes to Simon Peter and to the other disciple whom Jesus loved, and says to them, “They have taken away the Lord out of the tomb, and we don’t know where they have laid him!” Peter and the other disciple go out, and they go toward the tomb. They both run together; the other disciple outruns Peter and comes to the tomb first. Stooping and looking in, he sees the linen cloths lying there, yet he doesn’t enter in. Then Simon Peter comes, following him, and enters into the tomb. He sees the linen cloths lying, and the cloth that had been on Jesus’ head, not lying with the linen cloths, but rolled up in a place by itself. Then the other disciple who came first to the tomb also enters in, and he sees and believes. For as yet they didn’t know the Scripture, that Jesus must rise from the dead. So the disciples go away again to their own homes.
- “Mary”: Jesus and Mary Magdalene at the tomb
Mary is standing outside at the tomb weeping. As she weeps, she stoops and looks into the tomb, and she sees two angels in white sitting, one at the head and one at the feet, where the body of Jesus had lain. They ask her, “Woman, why are you weeping?” She says to them, “Because they have taken away my Lord, and I don’t know where they have laid him.” When she has said this, she turns around and sees Jesus standing, and doesn’t know that it is Jesus. Jesus says to her, “Woman, why are you weeping? Who are you looking for?” She, supposing him to be the gardener, says to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” Jesus says to her, “Mary.” She turns and says to him, “Rabboni!” which is to say, “Teacher!” Jesus says to her, “Don’t hold me, for I haven’t yet ascended to my Father; but go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’” Mary Magdalene comes and tells the disciples that she has seen the Lord, and that he had said these things to her.
- The doors locked: “Peace be to you”; “Receive the Holy Spirit!”
when it is evening on that day, the first day of the week, and the doors are locked where the disciples are assembled, for fear of the Jews, Jesus comes and stands in the middle and says to them, “Peace be to you.” When he has said this, he shows them his hands and his side. The disciples are glad when they see the Lord. Jesus says to them again, “Peace be to you. As the Father has sent me, even so I send you.” When he has said this, he breathes on them, and says to them, “Receive the Holy Spirit! If you forgive anyone’s sins, they have been forgiven them. If you retain anyone’s sins, they have been retained.”
- Thomas: “My Lord and my God!”
Thomas, one of the twelve, called Didymus, wasn’t with them when Jesus came. The other disciples say to him, “We have seen the Lord!” But he says to them, “Unless I see in his hands the print of the nails, put my finger into the print of the nails, and put my hand into his side, I will not believe.” After eight days, again Jesus’ disciples are inside and Thomas is with them. Jesus comes, the doors being locked, and stands in the middle, and says, “Peace be to you.” Then he says to Thomas, “Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don’t be unbelieving, but believing.” Thomas answers him, “My Lord and my God!” Jesus says to him, “Because you have seen me, you have believed. Blessed are those who have not seen and have believed.”
- Other signs, and why these are written
“Therefore Jesus did many other signs in the presence of his disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.”
- Revealed again to the disciples at the sea of Tiberias
after these things, Jesus reveals himself again to the disciples at the sea of Tiberias. Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of Jesus’ disciples are together. Simon Peter says to them, “I’m going fishing.” They tell him, “We are also coming with you.” They immediately go out and enter into the boat, and that night they catch nothing. When day has already come, Jesus stands on the beach, yet the disciples don’t know that it is Jesus. Jesus says to them, “Children, have you anything to eat?” They answer him, “No.” He says to them, “Cast the net on the right side of the boat, and you will find some.” They cast it, and now they aren’t able to draw it in for the multitude of fish. That disciple whom Jesus loved says to Peter, “It’s the Lord!” When Simon Peter hears that it is the Lord, he wraps his coat around himself (for he is naked) and throws himself into the sea. The other disciples come in the little boat (for they are not far from the land, but about two hundred cubits away), dragging the net full of fish. When they get out on the land, they see a fire of coals there, with fish and bread laid on it. Jesus says to them, “Bring some of the fish which you have just caught.” Simon Peter goes up and draws the net to land, full of one hundred fifty-three great fish; even though there are so many, the net isn’t torn. Jesus says to them, “Come and eat breakfast!” None of the disciples dare inquire of him, “Who are you?” knowing that it is the Lord. Then Jesus comes and takes the bread, gives it to them, and the fish likewise. This is now the third time that Jesus was revealed to his disciples after he had risen from the dead.
- “Simon, son of Jonah, do you love me?”: “Feed my sheep”
when they have eaten their breakfast, Jesus says to Simon Peter, “Simon, son of Jonah, do you love me more than these?” Peter says to him, “Yes, Lord; you know that I have affection for you.” Jesus says to him, “Feed my lambs.” He says to him again a second time, “Simon, son of Jonah, do you love me?” Peter says to him, “Yes, Lord; you know that I have affection for you.” Jesus says to him, “Tend my sheep.” He says to him the third time, “Simon, son of Jonah, do you have affection for me?” Peter is grieved because Jesus asks him the third time, “Do you have affection for me?” Peter says to him, “Lord, you know everything. You know that I have affection for you.” Jesus says to him, “Feed my sheep. Most certainly I tell you, when you were young, you dressed yourself and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you and carry you where you don’t want to go.” He says this, signifying by what kind of death Peter would glorify God. When Jesus has said this, he says to Peter, “Follow me.”
- “Lord, what about this man?”: “You follow me”
Peter, turning around, sees a disciple following. This is the disciple whom Jesus loved, the one who had also leaned on Jesus’ chest at the supper and asked, “Lord, who is going to betray you?” Peter, seeing him, says to Jesus, “Lord, what about this man?” Jesus says to him, “If I desire that he stay until I come, what is that to you? You follow me.” This saying therefore goes out among the brothers, that this disciple wouldn’t die. Yet Jesus didn’t say to him that he wouldn’t die, but, “If I desire that he stay until I come, what is that to you?” This is the disciple who testifies about these things, and wrote these things; “we know that his witness is true.” There are also many other things which Jesus did, which if they would all be written, “I suppose that even the world itself wouldn’t have room for the books that would be written.”
Acts
- The first book, and the forty days in which Jesus showed himself alive
“The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach, until the day in which he was received up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen. To these he also showed himself alive after he suffered, by many proofs, appearing to them over a period of forty days and speaking about God’s Kingdom.”
- “Don’t depart from Jerusalem”; Jesus taken up as they were looking
being assembled together with them, Jesus commands them, “Don’t depart from Jerusalem, but wait for the promise of the Father, which you heard from me. For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now.” When they have come together, they ask him, “Lord, are you now restoring the kingdom to Israel?” He says to them, “It isn’t for you to know times or seasons which the Father has set within his own authority. But you will receive power when the Holy Spirit has come upon you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth.” When he has said these things, as they are looking, he is taken up, and a cloud receives him out of their sight. While they are looking steadfastly into the sky as he goes, two men stand by them in white clothing, who say, “You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky, will come back in the same way as you saw him going into the sky.”
- Back from the mountain called Olivet: prayer in the upper room
then they return to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day’s journey away. When they have come in, they go up into the upper room where they are staying, that is Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James. All these with one accord continue steadfastly in prayer and supplication, along with the women and Mary the mother of Jesus, and with Jesus’ brothers.
- Matthias counted with the eleven apostles
in these days, Peter stands up in the middle of the disciples (and the number of names is about one hundred twenty), and says, “Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus. For he was counted with us, and received his portion in this ministry. Now this man obtained a field with the reward for his wickedness; and falling headlong, his body burst open and all his intestines gushed out. It became known to everyone who lived in Jerusalem that in their language that field was called ‘Akeldama,’ that is, ‘The field of blood.’ For it is written in the book of Psalms, ‘Let his habitation be made desolate. Let no one dwell in it;’ and, ‘Let another take his office.’ Of the men therefore who have accompanied us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John to the day that he was received up from us, of these one must become a witness with us of his resurrection.” They put forward two: Joseph called Barsabbas, who was also called Justus, and Matthias. They pray and say, “You, Lord, who know the hearts of all men, show which one of these two you have chosen to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place.” They draw lots for them, and the lot falls on Matthias; and he is counted with the eleven apostles.
- The day of Pentecost: filled with the Holy Spirit, they speak with other languages
when the day of Pentecost has come, they are all with one accord in one place. Suddenly there comes from the sky a sound like the rushing of a mighty wind, and it fills all the house where they are sitting. Tongues like fire appear and are distributed to them, and one sits on each of them. They are all filled with the Holy Spirit and begin to speak with other languages, as the Spirit gives them the ability to speak. Now there are dwelling in Jerusalem Jews, devout men, from every nation under the sky. When this sound is heard, the multitude comes together and is bewildered, because everyone hears them speaking in his own language. They are all amazed and marvel, saying to one another, “Behold, aren’t all these who speak Galileans? How do we hear, everyone in our own native language? Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes, Cretans and Arabians—we hear them speaking in our languages the mighty works of God!” They are all amazed and perplexed, saying to one another, “What does this mean?” Others, mocking, say, “They are filled with new wine.”
- Peter speaks of the prophet Joel and of David: “This Jesus God raised up”
Peter, standing up with the eleven, lifts up his voice and speaks out to them, “You men of Judea and all you who dwell at Jerusalem, let this be known to you, and listen to my words. For these aren’t drunken, as you suppose, seeing it is only the third hour of the day. But this is what has been spoken through the prophet Joel,” and he gives the words from “It will be in the last days, says God, that I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams,” to “It will be that whoever will call on the name of the Lord will be saved.” He goes on, “Men of Israel, hear these words! Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him among you, even as you yourselves know, him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. For David says concerning him, ‘I saw the Lord always before my face,’” and he quotes David, “You will not leave my soul in Hades, neither will you allow your Holy One to see decay.” He says, “Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day,” and that David, being a prophet, foresaw and “spoke about the resurrection of the Christ”; and: “This Jesus God raised up, to which we all are witnesses. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this which you now see and hear. For David didn’t ascend into the heavens, but he says himself, ‘The Lord said to my Lord, “Sit by my right hand until I make your enemies a footstool for your feet.”’ Let all the house of Israel therefore know certainly that God has made him both Lord and Christ, this Jesus whom you crucified.”
- Peter: “Repent and be baptized”; about three thousand souls added
when they hear this, they are cut to the heart, and say to Peter and the rest of the apostles, “Brothers, what shall we do?” Peter says to them, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are far off, even as many as the Lord our God will call to himself.” With many other words he testifies and exhorts them, saying, “Save yourselves from this crooked generation!” Then those who gladly receive his word are baptized. There are added that day about three thousand souls.
- All who believe are together and have all things in common
they continue steadfastly in the apostles’ teaching and fellowship, in the breaking of bread, and prayer. Fear comes on every soul, and many wonders and signs are done through the apostles. All who believe are together, and have all things in common. They sell their possessions and goods, and distribute them to all, according as anyone has need. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they take their food with gladness and singleness of heart, praising God and having favor with all the people. The Lord adds to the assembly day by day those who are being saved.
- At the gate called Beautiful, Peter says, “In the name of Jesus Christ of Nazareth, get up and walk!”
Peter and John are going up into the temple at the hour of prayer, the ninth hour. A certain man who was lame from his mother’s womb is being carried, whom they lay daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who enter into the temple. Seeing Peter and John about to go into the temple, he asks to receive gifts for the needy. Peter, fastening his eyes on him, with John, says, “Look at us.” The man listens to them, expecting to receive something from them. But Peter says, “I have no silver or gold, but what I have, that I give you. In the name of Jesus Christ of Nazareth, get up and walk!” Peter takes him by the right hand and raises him up. Immediately his feet and his ankle bones receive strength. Leaping up, he stands and begins to walk, and he enters with them into the temple, walking, leaping, and praising God. All the people see him walking and praising God. They recognize him, that it is he who used to sit begging for gifts for the needy at the Beautiful Gate of the temple, and they are filled with wonder and amazement at what has happened to him.
- In the porch called Solomon’s: Peter says that God raised the Prince of life
as the lame man who was healed holds on to Peter and John, all the people run together to them in the porch that is called Solomon’s, greatly wondering. When Peter sees it, he responds to the people, “You men of Israel, why do you marvel at this man? Why do you fasten your eyes on us, as though by our own power or godliness we had made him walk? The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up and denied in the presence of Pilate, when he had determined to release him. But you denied the Holy and Righteous One and asked for a murderer to be granted to you, and killed the Prince of life, whom God raised from the dead, to which we are witnesses. By faith in his name, his name has made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all.” He goes on, “Now, brothers, I know that you did this in ignorance, as did also your rulers. But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled. Repent therefore, and turn again, that your sins may be blotted out, so that there may come times of refreshing from the presence of the Lord, and that he may send Christ Jesus, who was ordained for you before, whom heaven must receive until the times of restoration of all things, which God spoke long ago by the mouth of his holy prophets. For Moses indeed said to the fathers, ‘The Lord God will raise up a prophet for you from among your brothers, like me. You shall listen to him in all things whatever he says to you. It will be that every soul that will not listen to that prophet will be utterly destroyed from among the people.’ Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, also told of these days. You are the children of the prophets, and of the covenant which God made with our fathers, saying to Abraham, ‘All the families of the earth will be blessed through your offspring.’ God, having raised up his servant Jesus, sent him to you first to bless you, in turning away every one of you from your wickedness.”
- Peter and John seized, questioned before the council, threatened and let go
as Peter and John speak to the people, the priests and the captain of the temple and the Sadducees come to them, being upset because Peter and John teach the people and proclaim in Jesus the resurrection from the dead. They lay hands on them, and put them in custody until the next day, for it is now evening. But many of those who heard the word believe, and the number of the men comes to be about five thousand. In the morning, the rulers, elders, and scribes are gathered together in Jerusalem. Annas the high priest is there, with Caiaphas, John, Alexander, and as many as are relatives of the high priest. When they have stood Peter and John in the middle of them, they inquire, “By what power, or in what name, have you done this?” Then Peter, filled with the Holy Spirit, says to them, “You rulers of the people and elders of Israel, if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed, may it be known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, this man stands here before you whole in him. He is ‘the stone which was regarded as worthless by you, the builders, which has become the head of the corner.’ There is salvation in no one else, for there is no other name under heaven that is given among men, by which we must be saved!” Now when they see the boldness of Peter and John, and have perceived that they are unlearned and ignorant men, they marvel. They recognize that Peter and John had been with Jesus. Seeing the man who was healed standing with them, they can say nothing against it. But when they have commanded them to go aside out of the council, they confer among themselves, saying, “What shall we do to these men? Because indeed a notable miracle has been done through them, as can be plainly seen by all who dwell in Jerusalem, and we can’t deny it. But so that this spreads no further among the people, let’s threaten them, that from now on they don’t speak to anyone in this name.” They call them, and command them not to speak at all nor teach in the name of Jesus. But Peter and John answer them, “Whether it is right in the sight of God to listen to you rather than to God, judge for yourselves, for we can’t help telling the things which we saw and heard.” When they have further threatened them, they let them go, finding no way to punish them, because of the people; for everyone glorifies God for that which was done. For the man on whom this miracle of healing was performed was more than forty years old.
- The prayer with one accord, and the place shaken
being let go, they come to their own company and report all that the chief priests and the elders had said to them. When they hear it, they lift up their voice to God with one accord and say, “O Lord, you are God, who made the sky, the earth, the sea, and all that is in them; who by the mouth of your servant David, said, ‘Why do the nations rage, and the peoples plot a vain thing? The kings of the earth take a stand, and the rulers plot together, against the Lord, and against his Christ.’ For truly, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together against your holy servant Jesus, whom you anointed, to do whatever your hand and your counsel foreordained to happen. Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness, while you stretch out your hand to heal; and that signs and wonders may be done through the name of your holy Servant Jesus.” When they have prayed, the place is shaken where they are gathered together. They are all filled with the Holy Spirit, and they speak the word of God with boldness.
- The believers have all things in common; Barnabas sells a field and lays the money at the apostles’ feet
the multitude of those who believe are of one heart and soul. Not one of them claims that anything of the things which he possesses is his own, but they have all things in common. With great power, the apostles give their testimony of the resurrection of the Lord Jesus. Great grace is on them all. For neither is there among them any who lacks, for as many as are owners of lands or houses sell them, and bring the proceeds of the things that are sold, and lay them at the apostles’ feet; and distribution is made to each, according as anyone has need. Joses, who by the apostles was also called Barnabas (which is, being interpreted, Son of Encouragement), a Levite, a man of Cyprus by race, having a field, sells it and brings the money and lays it at the apostles’ feet.
- Ananias and Sapphira keep back part of the price, and fall down and die
a certain man named Ananias, with Sapphira his wife, sells a possession and keeps back part of the price, his wife also being aware of it, then brings a certain part and lays it at the apostles’ feet. Peter says, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back part of the price of the land? While you kept it, didn’t it remain your own? After it was sold, wasn’t it in your power? How is it that you have conceived this thing in your heart? You haven’t lied to men, but to God.” Ananias, hearing these words, falls down and dies, and great fear comes on all who hear these things. The young men arise and wrap him up, and they carry him out and bury him. About three hours later, his wife, not knowing what has happened, comes in. Peter answers her, “Tell me whether you sold the land for so much.” She says, “Yes, for so much.” Peter asks her, “How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out.” She falls down immediately at Peter’s feet and dies. The young men come in and find her dead, and they carry her out and bury her by her husband. Great fear comes on the whole assembly, and on all who hear these things.
- Signs and wonders by the hands of the apostles; Solomon’s porch
by the hands of the apostles many signs and wonders are done among the people. They are all with one accord in Solomon’s porch. None of the rest dare to join them; however, the people honor them. More believers are added to the Lord, multitudes of both men and women. They even carry out the sick into the streets and lay them on cots and mattresses, so that as Peter comes by, at least his shadow might overshadow some of them. The multitude also comes together from the cities around Jerusalem, bringing sick people and those who are tormented by unclean spirits; and they are all healed.
- The apostles in custody; an angel of the Lord opens the prison doors by night
the high priest rises up, and all those who are with him (which is the sect of the Sadducees), and they are filled with jealousy and lay hands on the apostles, then put them in public custody. But an angel of the Lord opens the prison doors by night, brings them out and says, “Go stand and speak in the temple to the people all the words of this life.” When they hear this, they enter into the temple about daybreak and teach. The high priest and those who are with him come and call the council together, with all the senate of the children of Israel, and send to the prison to have them brought. The officers who come don’t find them in the prison. They return and report, “We found the prison shut and locked, and the guards standing before the doors, but when we opened them, we found no one inside!” When the high priest, the captain of the temple, and the chief priests hear these words, they are very perplexed about them and what might become of this. One comes and tells them, “Behold, the men whom you put in prison are in the temple, standing and teaching the people.” Then the captain goes with the officers and brings them without violence, for they are afraid that the people might stone them.
- Before the council: “We must obey God rather than men”
when they have brought the apostles, they set them before the council. The high priest questions them, saying, “Didn’t we strictly command you not to teach in this name? Behold, you have filled Jerusalem with your teaching, and intend to bring this man’s blood on us.” Peter and the apostles answer, “We must obey God rather than men. The God of our fathers raised up Jesus, whom you killed, hanging him on a tree. God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins. We are his witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him.”
- Gamaliel’s counsel; the apostles beaten and let go
when they hear this, they are cut to the heart, and are determined to kill the apostles. But one stands up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commands to put the apostles out for a little while. He says to them, “You men of Israel, be careful concerning these men, what you are about to do. For before these days Theudas rose up, making himself out to be somebody; to whom a number of men, about four hundred, joined themselves. He was slain; and all, as many as obeyed him, were dispersed and came to nothing. After this man, Judas of Galilee rose up in the days of the enrollment, and drew away some people after him. He also perished, and all, as many as obeyed him, were scattered abroad. Now I tell you, withdraw from these men and leave them alone. For if this counsel or this work is of men, it will be overthrown. But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God!” They agree with him. Summoning the apostles, they beat them and command them not to speak in the name of Jesus, and let them go. The apostles therefore depart from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus’ name. Every day, in the temple and at home, they never stop teaching and preaching Jesus, the Christ.
- Seven men chosen and set before the apostles
in those days, when the number of the disciples is multiplying, a complaint arises from the Hellenists against the Hebrews, because their widows are neglected in the daily service. The twelve summon the multitude of the disciples and say, “It is not appropriate for us to forsake the word of God and serve tables. Therefore, select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business. But we will continue steadfastly in prayer and in the ministry of the word.” These words please the whole multitude. They choose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch, whom they set before the apostles. When they have prayed, they lay their hands on them. The word of God increases and the number of the disciples greatly multiplies in Jerusalem. A great company of the priests are obedient to the faith.
- Stephen seized and brought to the council; false witnesses
Stephen, full of faith and power, performs great wonders and signs among the people. Some of those who are of the synagogue called “The Libertines”, and of the Cyrenians, of the Alexandrians, and of those of Cilicia and Asia arise, disputing with Stephen. They aren’t able to withstand the wisdom and the Spirit by which he speaks. Then they secretly induce men to say, “We have heard him speak blasphemous words against Moses and God.” They stir up the people, the elders, and the scribes, and come against him and seize him, then bring him in to the council, and set up false witnesses who say, “This man never stops speaking blasphemous words against this holy place and the law. For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us.” All who sit in the council, fastening their eyes on Stephen, see his face like it was the face of an angel.
- Stephen answers the high priest: the God of glory and Abraham
the high priest says, “Are these things so?” Stephen says, “Brothers and fathers, listen. The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran, and said to him, ‘Get out of your land and away from your relatives, and come into a land which I will show you.’ Then he came out of the land of the Chaldaeans and lived in Haran. From there, when his father was dead, God moved him into this land where you are now living. He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him for a possession, and to his offspring after him, when he still had no child. God spoke in this way: that his offspring would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years. ‘I will judge the nation to which they will be in bondage,’ said God, ‘and after that they will come out and serve me in this place.’ He gave him the covenant of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs.”
- Joseph, and Jacob’s going down into Egypt
the speech goes on, “The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house. Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food. But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time. On the second time Joseph was made known to his brothers, and Joseph’s family was revealed to Pharaoh. Joseph sent and summoned Jacob his father and all his relatives, seventy-five souls. Jacob went down into Egypt and he died, himself and our fathers; and they were brought back to Shechem and laid in the tomb that Abraham bought for a price in silver from the children of Hamor of Shechem.”
- Moses, from his birth to his flight to the land of Midian
the speech goes on, “But as the time of the promise came close which God had sworn to Abraham, the people grew and multiplied in Egypt, until there arose a different king who didn’t know Joseph. The same took advantage of our race and mistreated our fathers, and forced them to abandon their babies, so that they wouldn’t stay alive. At that time Moses was born, and was exceedingly handsome to God. He was nourished three months in his father’s house. When he was abandoned, Pharaoh’s daughter took him up and reared him as her own son. Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works. But when he was forty years old, it came into his heart to visit his brothers, the children of Israel. Seeing one of them suffer wrong, he defended him and avenged him who was oppressed, striking the Egyptian. He supposed that his brothers understood that God, by his hand, was giving them deliverance; but they didn’t understand. The day following, he appeared to them as they fought, and urged them to be at peace again, saying, ‘Sirs, you are brothers. Why do you wrong one another?’ But he who did his neighbor wrong pushed him away, saying, ‘Who made you a ruler and a judge over us? Do you want to kill me as you killed the Egyptian yesterday?’ Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons.”
- The angel in the flame of fire in a bush, and the voice of the Lord
the speech goes on, “When forty years were fulfilled, an angel of the Lord appeared to him in the wilderness of Mount Sinai, in a flame of fire in a bush. When Moses saw it, he wondered at the sight. As he came close to see, the voice of the Lord came to him, ‘I am the God of your fathers: the God of Abraham, the God of Isaac, and the God of Jacob.’ Moses trembled and dared not look. The Lord said to him, ‘Take off your sandals, for the place where you stand is holy ground. I have surely seen the affliction of my people who are in Egypt, and have heard their groaning. I have come down to deliver them. Now come, I will send you into Egypt.’”
- “This Moses whom they refused”, and the calf
the speech goes on, “This Moses whom they refused, saying, ‘Who made you a ruler and a judge?’—God has sent him as both a ruler and a deliverer by the hand of the angel who appeared to him in the bush. This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness for forty years. This is that Moses who said to the children of Israel, ‘The Lord our God will raise up a prophet for you from among your brothers, like me.’ This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living revelations to give to us, to whom our fathers wouldn’t be obedient, but rejected him and turned back in their hearts to Egypt, saying to Aaron, ‘Make us gods that will go before us, for as for this Moses who led us out of the land of Egypt, we don’t know what has become of him.’ They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands. But God turned away and gave them up to serve the army of the sky, as it is written in the book of the prophets, ‘Did you offer to me slain animals and sacrifices forty years in the wilderness, O house of Israel? You took up the tabernacle of Moloch, the star of your god Rephan, the figures which you made to worship, so I will carry you away beyond Babylon.’”
- The tabernacle of the testimony, and the house Solomon built
the speech goes on, “Our fathers had the tabernacle of the testimony in the wilderness, even as he who spoke to Moses commanded him to make it according to the pattern that he had seen; which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations whom God drove out before the face of our fathers to the days of David, who found favor in the sight of God, and asked to find a habitation for the God of Jacob. But Solomon built him a house. However, the Most High doesn’t dwell in temples made with hands, as the prophet says, ‘heaven is my throne, and the earth a footstool for my feet. What kind of house will you build me?’ says the Lord. ‘Or what is the place of my rest? Didn’t my hand make all these things?’”
- “You stiff-necked and uncircumcised in heart and ears”
the speech goes on, “You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. Which of the prophets didn’t your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. You received the law as it was ordained by angels, and didn’t keep it!”
- Stephen sees Jesus standing on the right hand of God, and is stoned
when they hear these things, they are cut to the heart, and they gnash at Stephen with their teeth. But he, being full of the Holy Spirit, looks up steadfastly into heaven and sees the glory of God, and Jesus standing on the right hand of God, and says, “Behold, I see the heavens opened and the Son of Man standing at the right hand of God!” They cry out with a loud voice and stop their ears, then rush at him with one accord. They throw him out of the city and stone him. The witnesses place their garments at the feet of a young man named Saul. They stone Stephen as he calls out, saying, “Lord Jesus, receive my spirit!” He kneels down and cries with a loud voice, “Lord, don’t hold this sin against them!” When he has said this, he falls asleep.
- A great persecution in Jerusalem: all but the apostles are scattered
Saul is consenting to Stephen’s death. A great persecution arises against the assembly which is in Jerusalem in that day, and they are all scattered abroad throughout the regions of Judea and Samaria, except for the apostles. Devout men bury Stephen and lament greatly over him. But Saul ravages the assembly, entering into every house, and drags both men and women off to prison.
- Philip proclaims the Christ in the city of Samaria
those who were scattered abroad go around preaching the word. Philip goes down to the city of Samaria and proclaims the Christ. The multitudes listen with one accord to the things that are spoken by Philip, when they hear and see the signs which he does. Unclean spirits come out of many of those who had them, crying with a loud voice, and many who had been paralyzed and lame are healed. There is great joy in that city.
- Simon, who practiced sorcery, also believes and is baptized
there is a certain man, Simon by name, who used to practice sorcery in the city and amazed the people of Samaria, making himself out to be some great one. They all listen to him, from the least to the greatest, saying, “This man is that great power of God,” because for a long time he had amazed them with his sorceries. But when they believe Philip preaching good news concerning God’s Kingdom and the name of Jesus Christ, they are baptized, both men and women. Simon himself also believes. Being baptized, he continues with Philip, and seeing signs and great miracles occurring, he is amazed.
- Peter and John in Samaria; Simon offers them money
when the apostles who are at Jerusalem hear that Samaria has received the word of God, they send Peter and John to them, who, when they have come down, pray for them, that they might receive the Holy Spirit; for as yet he had fallen on none of them, and they had only been baptized in the name of Christ Jesus. Then Peter and John lay their hands on them, and they receive the Holy Spirit. When Simon sees that the Holy Spirit is given through the laying on of the apostles’ hands, he offers them money, saying, “Give me also this power, that whomever I lay my hands on may receive the Holy Spirit.” But Peter says to him, “May your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart isn’t right before God. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. For I see that you are in the poison of bitterness and in the bondage of iniquity.” Simon answers, “Pray for me to the Lord, that none of the things which you have spoken happen to me.” Peter and John, when they have testified and spoken the word of the Lord, return to Jerusalem, and preach the Good News to many villages of the Samaritans.
- On the way down to Gaza: Philip baptizes a eunuch of Ethiopia
an angel of the Lord speaks to Philip, saying, “Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert.” Philip arises and goes; and there is a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. He is returning and sitting in his chariot, and is reading the prophet Isaiah. The Spirit says to Philip, “Go near, and join yourself to this chariot.” Philip runs to him, hears him reading Isaiah the prophet, and says, “Do you understand what you are reading?” The eunuch says, “How can I, unless someone explains it to me?” and begs Philip to come up and sit with him. The passage of the Scripture which he is reading is this, “He was led as a sheep to the slaughter. As a lamb before his shearer is silent, so he doesn’t open his mouth. In his humiliation, his judgment was taken away. Who will declare His generation? For his life is taken from the earth.” The eunuch answers Philip, “Who is the prophet talking about? About himself, or about someone else?” Philip opens his mouth, and beginning from this Scripture, preaches to him about Jesus. As they go on the way, they come to some water, and the eunuch says, “Behold, here is water. What is keeping me from being baptized?” He commands the chariot to stand still, and they both go down into the water, both Philip and the eunuch, and Philip baptizes him. When they come up out of the water, the Spirit of the Lord catches Philip away, and the eunuch doesn’t see him any more, for he goes on his way rejoicing.
- Philip is found at Azotus and preaches until he comes to Caesarea
Philip is found at Azotus. Passing through, he preaches the Good News to all the cities until he comes to Caesarea.
- Near Damascus a voice says to Saul, “I am Jesus, whom you are persecuting”
Saul, still breathing threats and slaughter against the disciples of the Lord, goes to the high priest and asks for letters from him to the synagogues of Damascus, that if he finds any who are of the Way, whether men or women, he might bring them bound to Jerusalem. As Saul travels, he gets close to Damascus, and suddenly a light from the sky shines around him. He falls on the earth and hears a voice saying to him, “Saul, Saul, why do you persecute me?” He says, “Who are you, Lord?” The Lord says, “I am Jesus, whom you are persecuting. But rise up and enter into the city, then you will be told what you must do.” The men who travel with him stand speechless, hearing the sound, but seeing no one. Saul arises from the ground, and when his eyes are opened, he sees no one. They lead him by the hand and bring him into Damascus. He is without sight for three days, and neither eats nor drinks.
- Ananias, sent by the Lord, lays his hands on Saul; Saul receives his sight and is baptized
there is a certain disciple at Damascus named Ananias. The Lord says to him in a vision, “Ananias!” He says, “Behold, it’s me, Lord.” The Lord says to him, “Arise and go to the street which is called Straight, and inquire in the house of Judah for one named Saul, a man of Tarsus. For behold, he is praying, and in a vision he has seen a man named Ananias coming in and laying his hands on him, that he might receive his sight.” But Ananias answers, “Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem. Here he has authority from the chief priests to bind all who call on your name.” But the Lord says to him, “Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel. For I will show him how many things he must suffer for my name’s sake.” Ananias departs and enters into the house. Laying his hands on Saul, he says, “Brother Saul, the Lord, who appeared to you on the road by which you came, has sent me that you may receive your sight and be filled with the Holy Spirit.” Immediately something like scales falls from Saul’s eyes, and he receives his sight. He arises and is baptized. Where WEB says “the Lord” at 9:17, the Korean Revised Version names him: 주 곧 네가 오는 길에서 나타나시던 예수 (the Lord, that is, Jesus, who appeared to you on the road).
- At Damascus Saul proclaims the Christ, and is let down in a basket
Saul takes food and is strengthened, and stays several days with the disciples who are at Damascus. Immediately he proclaims in the synagogues that the Christ is the Son of God. All who hear him are amazed, and say, “Isn’t this he who in Jerusalem made havoc of those who called on this name? And he had come here intending to bring them bound before the chief priests!” But Saul increases more in strength, and confounds the Jews who live at Damascus, proving that this is the Christ. When many days are fulfilled, the Jews conspire together to kill him, but their plot becomes known to Saul. They watch the gates both day and night that they might kill him, but his disciples take him by night and let him down through the wall, lowering him in a basket.
- Barnabas brings Saul to the apostles; the brothers send him off to Tarsus
when Saul has come to Jerusalem, he tries to join himself to the disciples; but they are all afraid of him, not believing that he is a disciple. But Barnabas takes Saul and brings him to the apostles, and declares to them how Saul had seen the Lord on the way, and that the Lord had spoken to him, and how at Damascus Saul had preached boldly in the name of Jesus. Saul is with them entering into Jerusalem, preaching boldly in the name of the Lord Jesus. He speaks and disputes against the Hellenists, but they are seeking to kill him. When the brothers know it, they bring Saul down to Caesarea and send him off to Tarsus.
- The assemblies throughout Judea, Galilee and Samaria have peace
so the assemblies throughout all Judea, Galilee, and Samaria have peace and are built up. They are multiplied, walking in the fear of the Lord and in the comfort of the Holy Spirit.
- At Lydda Peter says, “Aeneas, Jesus Christ heals you”
as Peter goes throughout all those parts, he comes down also to the saints who live at Lydda. There he finds a certain man named Aeneas, who had been bedridden for eight years because he was paralyzed. Peter says to him, “Aeneas, Jesus Christ heals you. Get up and make your bed!” Immediately Aeneas arises. All who live at Lydda and in Sharon see him, and they turn to the Lord.
- At Joppa Peter says, “Tabitha, get up!”
there is at Joppa a certain disciple named Tabitha, which when translated means Dorcas. This woman is full of good works and acts of mercy which she does. In those days she becomes sick and dies. When they have washed her, they lay her in an upper room. As Lydda is near Joppa, the disciples, hearing that Peter is there, send two men to him, imploring him not to delay in coming to them. Peter gets up and goes with them. When he has come, they bring him into the upper room. All the widows stand by him weeping, and showing the tunics and other garments which Dorcas had made while she was with them. Peter sends them all out, kneels down and prays. Turning to the body, he says, “Tabitha, get up!” She opens her eyes, and when she sees Peter, she sits up. He gives her his hand and raises her up. Calling the saints and widows, he presents her alive. This becomes known throughout all Joppa, and many believe in the Lord. Peter stays many days in Joppa with a tanner named Simon.
- Cornelius, a centurion at Caesarea, sees an angel of God in a vision and sends men to Joppa
there is a certain man in Caesarea, Cornelius by name, a centurion of what was called the Italian Regiment, a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God. At about the ninth hour of the day, he clearly sees in a vision an angel of God coming to him and saying to him, “Cornelius!” Cornelius, fastening his eyes on him and being frightened, says, “What is it, Lord?” The angel says to him, “Your prayers and your gifts to the needy have gone up for a memorial before God. Now send men to Joppa, and get Simon, who is also called Peter. He is staying with a tanner named Simon, whose house is by the seaside.” When the angel who spoke to him has departed, Cornelius calls two of his household servants and a devout soldier of those who waited on him continually. Having explained everything to them, he sends them to Joppa.
- On the housetop Peter hears a voice: “What God has cleansed, you must not call unclean”
on the next day, as they are on their journey and get close to the city, Peter goes up on the housetop to pray at about noon. He becomes hungry and desires to eat, but while it is being prepared, he falls into a trance. He sees heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth, in which are all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. A voice comes to him, “Rise, Peter, kill and eat!” But Peter says, “Not so, Lord; for I have never eaten anything that is common or unclean.” A voice comes to him again the second time, “What God has cleansed, you must not call unclean.” This is done three times, and immediately the thing is received up into heaven.
- The men sent by Cornelius ask for Simon, who is also called Peter
while Peter is very perplexed in himself what the vision which he had seen might mean, the men who were sent by Cornelius, having made inquiry for Simon’s house, stand before the gate, and call and ask whether Simon, who is also called Peter, is lodging there. While Peter is pondering the vision, the Spirit says to him, “Behold, three men seek you. But arise, get down, and go with them, doubting nothing; for I have sent them.” Peter goes down to the men and says, “Behold, I am he whom you seek. Why have you come?” They say, “Cornelius, a centurion, a righteous man and one who fears God, and well spoken of by all the nation of the Jews, was directed by a holy angel to invite you to his house, and to listen to what you say.” So Peter calls them in and provides a place to stay. On the next day Peter arises and goes out with them, and some of the brothers from Joppa accompany him.
- At Caesarea Cornelius falls down at Peter’s feet and worships him
on the next day they enter into Caesarea. Cornelius is waiting for them, having called together his relatives and his near friends. When Peter enters, Cornelius meets him, falls down at his feet, and worships him. But Peter raises him up, saying, “Stand up! I myself am also a man.” As Peter talks with him, he goes in and finds many gathered together. He says to them, “You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn’t call any man unholy or unclean. Therefore I also came without complaint when I was sent for. I ask therefore, why did you send for me?” Cornelius says, “Four days ago, I was fasting until this hour; and at the ninth hour, I prayed in my house, and behold, a man stood before me in bright clothing and said, ‘Cornelius, your prayer is heard, and your gifts to the needy are remembered in the sight of God. Send therefore to Joppa and summon Simon, who is also called Peter. He is staying in the house of a tanner named Simon, by the seaside. When he comes, he will speak to you.’ Therefore I sent to you at once, and it was good of you to come. Now therefore we are all here present in the sight of God to hear all things that have been commanded you by God.”
- Peter: “Truly I perceive that God doesn’t show favoritism”
Peter opens his mouth and says, “Truly I perceive that God doesn’t show favoritism; but in every nation he who fears him and works righteousness is acceptable to him. The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ—he is Lord of all—you yourselves know what happened, which was proclaimed throughout all Judea, beginning from Galilee, after the baptism which John preached; how God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him. We are witnesses of everything he did both in the country of the Jews and in Jerusalem; whom they also killed, hanging him on a tree. God raised him up the third day and gave him to be revealed, not to all the people, but to witnesses who were chosen before by God, to us, who ate and drank with him after he rose from the dead. He commanded us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins.”
- The Holy Spirit falls on all who hear the word; Peter commands them to be baptized
while Peter is still speaking these words, the Holy Spirit falls on all those who hear the word. They of the circumcision who believed are amazed, as many as came with Peter, because the gift of the Holy Spirit is also poured out on the Gentiles. For they hear them speaking in other languages and magnifying God. Then Peter answers, “Can anyone forbid these people from being baptized with water? They have received the Holy Spirit just like us.” He commands them to be baptized in the name of Jesus Christ. Then they ask Peter to stay some days.
- In Jerusalem, Peter explains to those of the circumcision in order
the apostles and the brothers who are in Judea hear that the Gentiles have also received the word of God. When Peter has come up to Jerusalem, those who are of the circumcision contend with him, saying, “You went in to uncircumcised men and ate with them!” But Peter begins, and explains to them in order, saying, “I was in the city of Joppa praying, and in a trance I saw a vision: a certain container descending, like it was a great sheet let down from heaven by four corners. It came as far as me. When I had looked intently at it, I considered, and saw the four-footed animals of the earth, wild animals, creeping things, and birds of the sky. I also heard a voice saying to me, ‘Rise, Peter, kill and eat!’ But I said, ‘Not so, Lord, for nothing unholy or unclean has ever entered into my mouth.’ But a voice answered me the second time out of heaven, ‘What God has cleansed, don’t you call unclean.’ This was done three times, and all were drawn up again into heaven.” He goes on, “Behold, immediately three men stood before the house where I was, having been sent from Caesarea to me. The Spirit told me to go with them without discriminating. These six brothers also accompanied me, and we entered into the man’s house. He told us how he had seen the angel standing in his house and saying to him, ‘Send to Joppa and get Simon, who is called Peter, who will speak to you words by which you will be saved, you and all your house.’ As I began to speak, the Holy Spirit fell on them, even as on us at the beginning. I remembered the word of the Lord, how he said, ‘John indeed baptized in water, but you will be baptized in the Holy Spirit.’ If then God gave to them the same gift as us when we believed in the Lord Jesus Christ, who was I, that I could withstand God?” When those he has spoken to hear these things, they hold their peace and glorify God, saying, “Then God has also granted to the Gentiles repentance to life!”
- Some of the scattered preach the Lord Jesus to the Hellenists at Antioch
those who were scattered abroad by the oppression that arose about Stephen travel as far as Phoenicia, Cyprus, and Antioch, speaking the word to no one except to Jews only. But there are some of them, men of Cyprus and Cyrene, who, when they have come to Antioch, speak to the Hellenists, preaching the Lord Jesus. The hand of the Lord is with them, and a great number believe and turn to the Lord.
- Barnabas and Saul teach at Antioch; the disciples are first called Christians
the report concerning those at Antioch comes to the ears of the assembly which is in Jerusalem, and they send out Barnabas to go as far as Antioch. When he has come, and has seen the grace of God, he is glad, and he exhorts them all there that with purpose of heart they should remain near to the Lord. For he is a good man, and full of the Holy Spirit and of faith, and many people are added to the Lord. Barnabas goes out to Tarsus to look for Saul. When he has found him, he brings him to Antioch. For a whole year they are gathered together with the assembly, and teach many people. The disciples are first called Christians in Antioch.
- Agabus foretells a great famine; relief is sent by the hands of Barnabas and Saul
in these days, prophets come down from Jerusalem to Antioch. One of them named Agabus stands up and indicates by the Spirit that there should be a great famine all over the world, which also happened in the days of Claudius. As any of the disciples had plenty, each determines to send relief to the brothers who live in Judea, which they also do, sending it to the elders by the hands of Barnabas and Saul.
- King Herod kills James, the brother of John, with the sword and puts Peter in prison
about that time, King Herod stretches out his hands to oppress some of the assembly. He kills James, the brother of John, with the sword. When he sees that it pleases the Jews, he proceeds to seize Peter also; this is during the days of unleavened bread. When he has arrested him, he puts him in prison and delivers him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover. Peter therefore is kept in the prison, but constant prayer is made by the assembly to God for him.
- An angel of the Lord wakes Peter in prison and leads him out
Peter is sleeping between two soldiers, bound with two chains, the same night when Herod is about to bring him out, and guards in front of the door keep the prison. An angel of the Lord stands by him, and a light shines in the cell. He strikes Peter on the side and wakes him up, saying, “Stand up quickly!” His chains fall off his hands. The angel says to him, “Get dressed and put on your sandals.” Peter does so. The angel says to him, “Put on your cloak and follow me.” Peter goes out and follows him. He doesn’t know that what is being done by the angel is real, but thinks he sees a vision. When they are past the first and the second guard, they come to the iron gate that leads into the city, which opens to them by itself. They go out and go down one street, and immediately the angel departs from him. When Peter has come to himself, he says, “Now I truly know that the Lord has sent out his angel and delivered me out of the hand of Herod, and from everything the Jewish people were expecting.”
- Peter at Mary’s house: “Tell these things to James and to the brothers”
thinking about that, Peter comes to the house of Mary, the mother of John who was called Mark, where many are gathered together and are praying. When Peter knocks at the door of the gate, a servant girl named Rhoda comes to answer. When she recognizes Peter’s voice, she doesn’t open the gate for joy, but runs in and reports that Peter is standing in front of the gate. They say to her, “You are crazy!” But she insists that it is so. They say, “It is his angel.” But Peter continues knocking. When they have opened, they see him and are amazed. But Peter, beckoning to them with his hand to be silent, declares to them how the Lord had brought him out of the prison, and says, “Tell these things to James and to the brothers.” Then he departs and goes to another place.
- Herod commands that the guards be put to death and goes down to Caesarea; he is eaten by worms and dies
as soon as it is day, there is no small stir among the soldiers about what had become of Peter. When Herod has sought for him and doesn’t find him, he examines the guards, then commands that they should be put to death. He goes down from Judea to Caesarea, and stays there. Herod is very angry with the people of Tyre and Sidon. They come with one accord to him and, having made Blastus, the king’s personal aide, their friend, they ask for peace, because their country depends on the king’s country for food. On an appointed day, Herod dresses himself in royal clothing, sits on the throne, and gives a speech to them. The people shout, “The voice of a god, and not of a man!” Immediately an angel of the Lord strikes Herod, because he doesn’t give God the glory. Then he is eaten by worms and dies.
- The word of God grows; Barnabas and Saul return, taking John called Mark
the word of God grows and multiplies. Barnabas and Saul return to Jerusalem when they have fulfilled their service, also taking with them John who was called Mark.
- At Antioch the Holy Spirit says, “Separate Barnabas and Saul for me”; they are sent away
in the assembly that is at Antioch there are some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster brother of Herod the tetrarch, and Saul. As they serve the Lord and fast, the Holy Spirit says, “Separate Barnabas and Saul for me, for the work to which I have called them.” Then, when they have fasted and prayed and laid their hands on them, they send them away.
- At Paphos Elymas the sorcerer is made blind, and the proconsul Sergius Paulus believes
being sent out by the Holy Spirit, they go down to Seleucia. From there they sail to Cyprus. When they are at Salamis, they proclaim God’s word in the Jewish synagogues. They also have John as their attendant. When they have gone through the island to Paphos, they find a certain sorcerer, a false prophet, a Jew whose name was Bar Jesus, who is with the proconsul, Sergius Paulus, a man of understanding. This man summons Barnabas and Saul, and seeks to hear the word of God. But Elymas the sorcerer (for so is his name by interpretation) withstands them, seeking to turn the proconsul away from the faith. But Saul, who is also called Paul, filled with the Holy Spirit, fastens his eyes on Elymas and says, “You son of the devil, full of all deceit and all cunning, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord? Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!” Immediately a mist and darkness fall on him. He goes around seeking someone to lead him by the hand. Then the proconsul, when he sees what was done, believes, being astonished at the teaching of the Lord.
- Paul and his company come to Perga; John returns to Jerusalem
Paul and his company set sail from Paphos and come to Perga in Pamphylia. John departs from them and returns to Jerusalem.
- In the synagogue at Antioch of Pisidia, Paul stands up and speaks
passing on from Perga, they come to Antioch of Pisidia. They go into the synagogue on the Sabbath day and sit down. After the reading of the law and the prophets, the rulers of the synagogue send to them, saying, “Brothers, if you have any word of exhortation for the people, speak.” Paul stands up, and gesturing with his hand says, “Men of Israel, and you who fear God, listen. The God of this people chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt, and with an uplifted arm, he led them out of it.” He tells how God put up with them in the wilderness for a period of about forty years, destroyed seven nations in the land of Canaan and gave them their land for an inheritance for about four hundred fifty years, and after these things gave them judges until Samuel the prophet; how afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years; and how, when he had removed him, he raised up David to be their king, to whom he also testified, “I have found David the son of Jesse, a man after my heart, who will do all my will.” Paul says, “From this man’s offspring, God has brought salvation to Israel according to his promise, before his coming, when John had first preached the baptism of repentance to Israel. As John was fulfilling his course, he said, ‘What do you suppose that I am? I am not he. But behold, one comes after me, the sandals of whose feet I am not worthy to untie.’ Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. For those who dwell in Jerusalem, and their rulers, because they didn’t know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. Though they found no cause for death, they still asked Pilate to have him killed. When they had fulfilled all things that were written about him, they took him down from the tree and laid him in a tomb. But God raised him from the dead, and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. We bring you good news of the promise made to the fathers, that God has fulfilled this to us, their children, in that he raised up Jesus. As it is also written in the second psalm, ‘You are my Son. Today I have become your father.’” He goes on, “Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: ‘I will give you the holy and sure blessings of David.’ Therefore he says also in another psalm, ‘You will not allow your Holy One to see decay.’ For David, after he had in his own generation served the counsel of God, fell asleep, was laid with his fathers, and saw decay. But he whom God raised up saw no decay.” He ends, “Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins; and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. Beware therefore, lest that come on you which is spoken in the prophets: ‘Behold, you scoffers! Wonder and perish, for I work a work in your days, a work which you will in no way believe, if one declares it to you.’”
- Paul and Barnabas turn to the Gentiles and are thrown out of the borders
when the Jews go out of the synagogue, the Gentiles beg that these words might be preached to them the next Sabbath. When the synagogue breaks up, many of the Jews and of the devout proselytes follow Paul and Barnabas, who, speaking to them, urge them to continue in the grace of God. The next Sabbath, almost the whole city is gathered together to hear the word of God. But when the Jews see the multitudes, they are filled with jealousy, and contradict the things which were spoken by Paul, and blaspheme. Paul and Barnabas speak out boldly, and say, “It was necessary that God’s word should be spoken to you first. Since indeed you thrust it from yourselves, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. For so has the Lord commanded us, saying, ‘I have set you as a light for the Gentiles, that you should bring salvation to the uttermost parts of the earth.’” As the Gentiles hear this, they are glad and glorify the word of God. As many as were appointed to eternal life believe. The Lord’s word is spread abroad throughout all the region. But the Jews stir up the devout and prominent women and the chief men of the city, and stir up a persecution against Paul and Barnabas, and throw them out of their borders. Paul and Barnabas shake off the dust of their feet against them, and come to Iconium. The disciples are filled with joy and with the Holy Spirit.
- At Iconium the apostles speak boldly, then flee to Lystra and Derbe
in Iconium, they enter together into the synagogue of the Jews, and so speak that a great multitude both of Jews and of Greeks believe. But the disbelieving Jews stir up and embitter the souls of the Gentiles against the brothers. Therefore the apostles stay there a long time, speaking boldly in the Lord, who testifies to the word of his grace, granting signs and wonders to be done by their hands. But the multitude of the city is divided. Part sides with the Jews and part with the apostles. When some of both the Gentiles and the Jews, with their rulers, make a violent attempt to mistreat and stone them, the apostles become aware of it and flee to the cities of Lycaonia, Lystra, Derbe, and the surrounding region. There they preach the Good News.
- At Lystra a man lame from birth walks, the multitude would sacrifice to Barnabas and Paul, and Paul is stoned
at Lystra a certain man sits, impotent in his feet, a cripple from his mother’s womb, who never had walked. He is listening to Paul speaking, and Paul, fastening eyes on him and seeing that he has faith to be made whole, says with a loud voice, “Stand upright on your feet!” The man leaps up and walks. When the multitude sees what Paul has done, they lift up their voice, saying in the language of Lycaonia, “The gods have come down to us in the likeness of men!” They call Barnabas “Jupiter”, and Paul “Mercury”, because he is the chief speaker. The priest of Jupiter, whose temple is in front of their city, brings oxen and garlands to the gates, and would have made a sacrifice along with the multitudes. But when the apostles, Barnabas and Paul, hear of it, they tear their clothes and spring into the multitude, crying out, “Men, why are you doing these things? We also are men of the same nature as you, and bring you good news, that you should turn from these vain things to the living God, who made the sky, the earth, the sea, and all that is in them; who in the generations gone by allowed all the nations to walk in their own ways. Yet he didn’t leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness.” Even saying these things, they hardly stop the multitudes from making a sacrifice to them. But some Jews from Antioch and Iconium come there, and having persuaded the multitudes, they stone Paul and drag him out of the city, supposing that he is dead. But as the disciples stand around him, he rises up, and enters into the city. On the next day he goes out with Barnabas to Derbe.
- Strengthening the disciples on the way back, and the report to the assembly at Antioch
when they have preached the Good News to that city, and have made many disciples, they return to Lystra, Iconium, and Antioch, strengthening the souls of the disciples, exhorting them to continue in the faith, and saying that “through many afflictions we must enter into God’s Kingdom.” When they have appointed elders for them in every assembly, and have prayed with fasting, they commend them to the Lord on whom they had believed. They pass through Pisidia and come to Pamphylia. When they have spoken the word in Perga, they go down to Attalia. From there they sail to Antioch, from where they had been committed to the grace of God for the work which they had fulfilled. When they have arrived, and have gathered the assembly together, they report all the things that God had done with them, and that he had opened a door of faith to the nations. They stay there with the disciples for a long time.
- The question of circumcision: Paul, Barnabas and some others go up to Jerusalem
some men come down from Judea and teach the brothers, “Unless you are circumcised after the custom of Moses, you can’t be saved.” When Paul and Barnabas have no small discord and discussion with them, Paul, Barnabas, and some others are appointed to go up to Jerusalem to the apostles and elders about this question. Being sent on their way by the assembly, they pass through both Phoenicia and Samaria, declaring the conversion of the Gentiles, and cause great joy to all the brothers. When they have come to Jerusalem, they are received by the assembly and the apostles and the elders, and they report everything that God had done with them. But some of the sect of the Pharisees who believed rise up, saying, “It is necessary to circumcise them, and to command them to keep the law of Moses.”
- The apostles and elders gather; Peter rises up and speaks
the apostles and the elders are gathered together to see about this matter. When there has been much discussion, Peter rises up and says to them, “Brothers, you know that a good while ago God made a choice among you that by my mouth the nations should hear the word of the Good News and believe. God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. He made no distinction between us and them, cleansing their hearts by faith. Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear? But we believe that we are saved through the grace of the Lord Jesus, just as they are.”
- Barnabas and Paul report; James gives his judgment
all the multitude keeps silence, and they listen to Barnabas and Paul reporting what signs and wonders God had done among the nations through them. After they are silent, James answers, “Brothers, listen to me. Simeon has reported how God first visited the nations to take out of them a people for his name. This agrees with the words of the prophets. As it is written, ‘After these things I will return. I will again build the tabernacle of David, which has fallen. I will again build its ruins. I will set it up that the rest of men may seek after the Lord: all the Gentiles who are called by my name, says the Lord, who does all these things.’ All of God’s works are known to him from eternity. Therefore my judgment is that we don’t trouble those from among the Gentiles who turn to God, but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath.”
- Judas and Silas chosen and sent to Antioch with a letter
it seems good to the apostles and the elders, with the whole assembly, to choose men out of their company and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers. They write these things by their hand: “The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia: greetings. Because we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, ‘You must be circumcised and keep the law,’ to whom we gave no commandment; it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul, men who have risked their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, who themselves will also tell you the same things by word of mouth. For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell.”
- The letter delivered at Antioch; Judas and Silas encourage the brothers
those who were sent off come to Antioch. Having gathered the multitude together, they deliver the letter. When they have read it, they rejoice over the encouragement. Judas and Silas, also being prophets themselves, encourage the brothers with many words and strengthen them. After they have spent some time there, they are dismissed in peace from the brothers to the apostles. But Paul and Barnabas stay in Antioch, teaching and preaching the word of the Lord, with many others also.
- Paul and Barnabas separate over John called Mark
after some days Paul says to Barnabas, “Let’s return now and visit our brothers in every city in which we proclaimed the word of the Lord, to see how they are doing.” Barnabas plans to take John, who was called Mark, with them also. But Paul doesn’t think that it is a good idea to take with them someone who had withdrawn from them in Pamphylia, and didn’t go with them to do the work. Then the contention grows so sharp that they separate from each other. Barnabas takes Mark with him and sails away to Cyprus, but Paul chooses Silas and goes out, being commended by the brothers to the grace of God. Paul goes through Syria and Cilicia, strengthening the assemblies.
- Paul takes Timothy with him and circumcises him
Paul comes to Derbe and Lystra, and a certain disciple is there, named Timothy, the son of a Jewess who believed, but his father was a Greek. The brothers who were at Lystra and Iconium give a good testimony about him. Paul wants to have him go out with him, and takes and circumcises him because of the Jews who were in those parts, for they all knew that his father was a Greek. As they go on their way through the cities, they deliver the decrees to them to keep which had been ordained by the apostles and elders who were at Jerusalem. So the assemblies are strengthened in the faith, and increase in number daily.
- Forbidden by the Holy Spirit to speak in Asia; the vision of a man of Macedonia
when Paul and those with him have gone through the region of Phrygia and Galatia, they are forbidden by the Holy Spirit to speak the word in Asia. When they have come opposite Mysia, they try to go into Bithynia, but the Spirit doesn’t allow them. Passing by Mysia, they come down to Troas. A vision appears to Paul in the night: there is a man of Macedonia standing, begging him and saying, “Come over into Macedonia and help us.” When Paul has seen the vision, the text says, “immediately we sought to go out to Macedonia, concluding that the Lord had called us to preach the Good News to them.”
- At Philippi, Lydia and her household are baptized
the text says, “Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis; and from there to Philippi, which is a city of Macedonia, the foremost of the district, a Roman colony. We were staying some days in this city. On the Sabbath day we went outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together.” A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, “heard us”; the Lord opens her heart to listen to the things which were spoken by Paul. When she and her household are baptized, the text says, “she begged us, saying, ‘If you have judged me to be faithful to the Lord, come into my house and stay.’ So she persuaded us.”
- Paul commands in the name of Jesus Christ; the spirit of divination comes out of the girl
the text says, “As we were going to prayer, a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. Following Paul and us, she cried out, ‘These men are servants of the Most High God, who proclaim to us a way of salvation!’” She does this for many days. But Paul, becoming greatly annoyed, turns and says to the spirit, “I command you in the name of Jesus Christ to come out of her!” It comes out that very hour.
- Paul and Silas seized, beaten with rods and thrown into prison
when the girl’s masters see that the hope of their gain is gone, they seize Paul and Silas and drag them into the marketplace before the rulers. When they have brought them to the magistrates, they say, “These men, being Jews, are agitating our city and advocate customs which it is not lawful for us to accept or to observe, being Romans.” The multitude rises up together against them, and the magistrates tear their clothes from them, then command them to be beaten with rods. When they have laid many stripes on them, they throw them into prison, charging the jailer to keep them safely. Having received such a command, he throws them into the inner prison and secures their feet in the stocks.
- A great earthquake at midnight; the jailer and his household are baptized
about midnight Paul and Silas are praying and singing hymns to God, and the prisoners are listening to them. Suddenly there is a great earthquake, so that the foundations of the prison are shaken; immediately all the doors are opened, and everyone’s bonds are loosened. The jailer, being roused out of sleep and seeing the prison doors open, draws his sword and is about to kill himself, supposing that the prisoners had escaped. But Paul cries with a loud voice, saying, “Don’t harm yourself, for we are all here!” The jailer calls for lights, springs in, falls down trembling before Paul and Silas, brings them out, and says, “Sirs, what must I do to be saved?” They say, “Believe in the Lord Jesus Christ, and you will be saved, you and your household.” They speak the word of the Lord to him, and to all who were in his house. The jailer takes them the same hour of the night and washes their stripes, and is immediately baptized, he and all his household. He brings them up into his house and sets food before them, and rejoices greatly with all his household, having believed in God.
- The magistrates bring them out and ask them to depart from the city
when it is day, the magistrates send the sergeants, saying, “Let those men go.” The jailer reports these words to Paul, saying, “The magistrates have sent to let you go; now therefore come out and go in peace.” But Paul says to them, “They have beaten us publicly without a trial, men who are Romans, and have cast us into prison! Do they now release us secretly? No, most certainly, but let them come themselves and bring us out!” The sergeants report these words to the magistrates, and the magistrates are afraid when they hear that the men were Romans; they come and beg them, and when they have brought them out, they ask them to depart from the city. Those men go out of the prison and enter into Lydia’s house; when they have seen the brothers, they encourage them, then depart.
- At Thessalonica Paul reasons from the Scriptures; Jason is dragged before the rulers of the city
when Paul and those with him have passed through Amphipolis and Apollonia, they come to Thessalonica, where there is a Jewish synagogue. Paul, as was his custom, goes in to them, and for three Sabbath days reasons with them from the Scriptures, explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus, whom I proclaim to you, is the Christ.” Some of them are persuaded and join Paul and Silas: of the devout Greeks a great multitude, and not a few of the chief women. But the unpersuaded Jews take along some wicked men from the marketplace and, gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they seek to bring them out to the people. When they don’t find them, they drag Jason and certain brothers before the rulers of the city, crying, “These who have turned the world upside down have come here also, whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus!” The multitude and the rulers of the city are troubled when they hear these things. When they have taken security from Jason and the rest, they let them go.
- At Beroea the Scriptures are examined daily; Paul is brought as far as Athens
the brothers immediately send Paul and Silas away by night to Beroea, and when they arrive, they go into the Jewish synagogue. Now these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the Scriptures daily to see whether these things were so. Many of them therefore believe; also of the prominent Greek women, and not a few men. But when the Jews of Thessalonica have knowledge that the word of God is proclaimed by Paul at Beroea also, they come there likewise, agitating the multitudes. Then the brothers immediately send out Paul to go as far as to the sea, and Silas and Timothy still stay there. Those who escorted Paul bring him as far as Athens and, receiving a commandment to Silas and Timothy that they should come to him very quickly, depart.
- At Athens Paul reasons and is brought to the Areopagus
while Paul waits for Silas and Timothy at Athens, his spirit is provoked within him as he sees the city full of idols. So he reasons in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who meet him. Some of the Epicurean and Stoic philosophers also are conversing with him. Some say, “What does this babbler want to say?” Others say, “He seems to be advocating foreign deities,” because Paul preached Jesus and the resurrection. They take hold of him and bring him to the Areopagus, saying, “May we know what this new teaching is, which you are speaking about? For you bring certain strange things to our ears. We want to know therefore what these things mean.” 17:21 says that all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing.
- Paul in the middle of the Areopagus; some join him and believe
Paul stands in the middle of the Areopagus and says, “You men of Athens, I perceive that you are very religious in all things. For as I passed along and observed the objects of your worship, I also found an altar with this inscription: ‘TO AN UNKNOWN GOD.’ What therefore you worship in ignorance, I announce to you. The God who made the world and all things in it, he, being Lord of heaven and earth, doesn’t dwell in temples made with hands. He isn’t served by men’s hands, as though he needed anything, seeing he himself gives to all life and breath and all things. He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons and the boundaries of their dwellings, that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. ‘For in him we live, move, and have our being.’ As some of your own poets have said, ‘For we are also his offspring.’ Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and design of man. The times of ignorance therefore God overlooked. But now he commands that all people everywhere should repent, because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; of which he has given assurance to all men, in that he has raised him from the dead.” When they hear of the resurrection of the dead, some mock; but others say, “We want to hear you again concerning this.” Thus Paul goes out from among them. But certain men join with him and believe, including Dionysius the Areopagite, and a woman named Damaris, and others with them.
- At Corinth Paul finds Aquila and Priscilla and works with them
after these things Paul departs from Athens and comes to Corinth. He finds a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. Paul comes to them, and because he practiced the same trade, he lives with them and works, for by trade they were tent makers. Paul reasons in the synagogue every Sabbath and persuades Jews and Greeks.
- Paul says he will go to the Gentiles; the Lord speaks to him in a vision by night
when Silas and Timothy come down from Macedonia, Paul is compelled by the Spirit, testifying to the Jews that Jesus was the Christ. When they oppose him and blaspheme, he shakes out his clothing and says to them, “Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles!” Paul departs there and goes into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. Crispus, the ruler of the synagogue, believes in the Lord with all his house. Many of the Corinthians, when they hear, believe and are baptized. The Lord says to Paul in the night by a vision, “Don’t be afraid, but speak and don’t be silent; for I am with you, and no one will attack you to harm you, for I have many people in this city.” Paul lives there a year and six months, teaching the word of God among them.
- Gallio drives the Jews from the judgment seat
when Gallio is proconsul of Achaia, the Jews with one accord rise up against Paul and bring him before the judgment seat, saying, “This man persuades men to worship God contrary to the law.” But when Paul is about to open his mouth, Gallio says to the Jews, “If indeed it were a matter of wrong or of wicked crime, you Jews, it would be reasonable that I should bear with you; but if they are questions about words and names and your own law, look to it yourselves. For I don’t want to be a judge of these matters.” So Gallio drives them from the judgment seat. Then all the Greeks seize Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio doesn’t care about any of these things.
- Paul sails for Syria: Ephesus, Caesarea and Antioch
Paul, having stayed after this many more days, takes his leave of the brothers and sails from there for Syria, together with Priscilla and Aquila; 18:18 goes on, “He shaved his head in Cenchreae, for he had a vow.” Paul comes to Ephesus and leaves them there, but he himself enters into the synagogue and reasons with the Jews. When they ask him to stay with them a longer time, he declines; but taking his leave of them, he says, “I must by all means keep this coming feast in Jerusalem, but I will return again to you if God wills.” Then he sets sail from Ephesus. When he has landed at Caesarea, he goes up and greets the assembly, and goes down to Antioch. Having spent some time there, he departs and goes through the region of Galatia and Phrygia, in order, establishing all the disciples.
- Apollos speaks boldly at Ephesus and passes over into Achaia
a certain Jew named Apollos, an Alexandrian by race, an eloquent man, comes to Ephesus. He was mighty in the Scriptures. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John. He begins to speak boldly in the synagogue. But when Priscilla and Aquila hear him, they take him aside and explain to him the way of God more accurately. When Apollos has determined to pass over into Achaia, the brothers encourage him and write to the disciples to receive him. When he has come, he greatly helps those who had believed through grace, for he powerfully refuted the Jews, publicly showing by the Scriptures that Jesus was the Christ.
- At Ephesus: the Holy Spirit comes on disciples baptized into John’s baptism
while Apollos is at Corinth, Paul, having passed through the upper country, comes to Ephesus and finds certain disciples. Paul says to them, “Did you receive the Holy Spirit when you believed?” They say to him, “No, we haven’t even heard that there is a Holy Spirit.” He says, “Into what then were you baptized?” They say, “Into John’s baptism.” Paul says, “John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, in Christ Jesus.” When they hear this, they are baptized in the name of the Lord Jesus. When Paul has laid his hands on them, the Holy Spirit comes on them and they speak with other languages and prophesy. They are about twelve men in all.
- Paul reasons in the synagogue three months, then daily in the school of Tyrannus for two years
Paul enters into the synagogue and speaks boldly for a period of three months, reasoning and persuading about the things concerning God’s Kingdom. But when some are hardened and disobedient, speaking evil of the Way before the multitude, he departs from them and separates the disciples, reasoning daily in the school of Tyrannus. This continues for two years, so that all those who live in Asia hear the word of the Lord Jesus, both Jews and Greeks.
- God works special miracles by the hands of Paul
God works special miracles by the hands of Paul, so that even handkerchiefs or aprons are carried away from his body to the sick, and the diseases depart from them, and the evil spirits go out.
- The seven sons of Sceva, and the books burned by those who practiced magical arts
some of the itinerant Jews, exorcists, take on themselves to invoke over those who have the evil spirits the name of the Lord Jesus, saying, “We adjure you by Jesus whom Paul preaches.” There are seven sons of one Sceva, a Jewish chief priest, who do this. The evil spirit answers, “Jesus I know, and Paul I know, but who are you?” The man in whom the evil spirit is leaps on them, overpowers them, and prevails against them, so that they flee out of that house naked and wounded. This becomes known to all, both Jews and Greeks, who live at Ephesus. Fear falls on them all, and the name of the Lord Jesus is magnified. Many also of those who had believed come, confessing and declaring their deeds. Many of those who practiced magical arts bring their books together and burn them in the sight of all. They count their price, and find it to be fifty thousand pieces of silver. So the word of the Lord grows and becomes mighty.
- Paul determines to go to Jerusalem and sends Timothy and Erastus into Macedonia
now after these things have ended, Paul determines in the Spirit, when he has passed through Macedonia and Achaia, to go to Jerusalem, saying, “After I have been there, I must also see Rome.” Having sent into Macedonia two of those who serve him, Timothy and Erastus, he himself stays in Asia for a while.
- Demetrius the silversmith gathers the craftsmen, and the city rushes into the theater
about that time there arises no small disturbance concerning the Way. A certain man named Demetrius, a silversmith who makes silver shrines of Artemis, brings no little business to the craftsmen, whom he gathers together with the workmen of like occupation, and says, “Sirs, you know that by this business we have our wealth. You see and hear that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods that are made with hands. Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing and her majesty destroyed, whom all Asia and the world worships.” When they hear this they are filled with anger, and cry out, saying, “Great is Artemis of the Ephesians!” The whole city is filled with confusion, and they rush with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel. When Paul wants to enter in to the people, the disciples don’t allow him. Certain also of the Asiarchs, being his friends, send to him and beg him not to venture into the theater. Some cry one thing, and some another, for the assembly is in confusion; most of them don’t know why they have come together. They bring Alexander out of the multitude, the Jews putting him forward. Alexander beckons with his hand, and would have made a defense to the people. But when they perceive that he is a Jew, all with one voice for a time of about two hours cry out, “Great is Artemis of the Ephesians!”
- The town clerk quiets the multitude and dismisses the assembly
when the town clerk has quieted the multitude, he says, “You men of Ephesus, what man is there who doesn’t know that the city of the Ephesians is temple keeper of the great goddess Artemis, and of the image which fell down from Zeus? Seeing then that these things can’t be denied, you ought to be quiet and to do nothing rash. For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess. If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open and there are proconsuls. Let them press charges against one another. But if you seek anything about other matters, it will be settled in the regular assembly. For indeed we are in danger of being accused concerning today’s riot, there being no cause. Concerning it, we wouldn’t be able to give an account of this commotion.” When he has thus spoken, he dismisses the assembly.
- Paul goes through Macedonia into Greece; those who accompany him wait at Troas
after the uproar has ceased, Paul sends for the disciples, takes leave of them, and departs to go into Macedonia. When he has gone through those parts and has encouraged them with many words, he comes into Greece. When he has spent three months there, and a plot is made against him by Jews as he is about to set sail for Syria, he determines to return through Macedonia. These accompany him as far as Asia: Sopater of Beroea, Aristarchus and Secundus of the Thessalonians, Gaius of Derbe, Timothy, and Tychicus and Trophimus of Asia. The text says, “But these had gone ahead, and were waiting for us at Troas.”
- At Troas: Eutychus falls from the third floor, and the boy is brought in alive
the text says, “We sailed away from Philippi after the days of Unleavened Bread, and came to them at Troas in five days, where we stayed seven days.” On the first day of the week, when the disciples are gathered together to break bread, Paul talks with them, intending to depart on the next day, and continues his speech until midnight; the text says, “There were many lights in the upper room where we were gathered together.” A certain young man named Eutychus sits in the window, weighed down with deep sleep. As Paul speaks still longer, Eutychus, being weighed down by his sleep, falls down from the third floor and is taken up dead. Paul goes down and falls upon him, and embracing him says, “Don’t be troubled, for his life is in him.” When Paul has gone up, has broken bread and eaten, and has talked with them a long while, even until break of day, he departs. They bring the boy in alive, and are greatly comforted.
- By Assos, Mitylene, Chios and Samos to Miletus
the text says, “But we, going ahead to the ship, set sail for Assos, intending to take Paul aboard there; for he had so arranged, intending himself to go by land. When he met us at Assos, we took him aboard and came to Mitylene. Sailing from there, we came the following day opposite Chios. The next day we touched at Samos and stayed at Trogyllium, and the day after we came to Miletus.” Paul has determined to sail past Ephesus, that he might not have to spend time in Asia; for he is hastening, if it is possible for him, to be in Jerusalem on the day of Pentecost.
- At Miletus: Paul speaks to the elders of the assembly he called from Ephesus, and they accompany him to the ship
from Miletus Paul sends to Ephesus and calls to himself the elders of the assembly. When they have come to him, he says to them, “You yourselves know, from the first day that I set foot in Asia, how I was with you all the time, serving the Lord with all humility, with many tears, and with trials which happened to me by the plots of the Jews; how I didn’t shrink from declaring to you anything that was profitable, teaching you publicly and from house to house, testifying both to Jews and to Greeks repentance toward God and faith toward our Lord Jesus. Now, behold, I go bound by the Spirit to Jerusalem, not knowing what will happen to me there; except that the Holy Spirit testifies in every city, saying that bonds and afflictions wait for me. But these things don’t count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to fully testify to the Good News of the grace of God. Now, behold, I know that you all, among whom I went about preaching God’s Kingdom, will see my face no more. Therefore I testify to you today that I am clean from the blood of all men, for I didn’t shrink from declaring to you the whole counsel of God. Take heed, therefore, to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood. For I know that after my departure, vicious wolves will enter in among you, not sparing the flock. Men will arise from among your own selves, speaking perverse things, to draw away the disciples after them. Therefore watch, remembering that for a period of three years I didn’t cease to admonish everyone night and day with tears. Now, brothers, I entrust you to God and to the word of his grace, which is able to build up and to give you the inheritance among all those who are sanctified. I coveted no one’s silver, gold, or clothing. You yourselves know that these hands served my necessities, and those who were with me. In all things I gave you an example, that so laboring you ought to help the weak, and to remember the words of the Lord Jesus, that he himself said, ‘It is more blessed to give than to receive.’” When he has spoken these things, he kneels down and prays with them all. They all weep freely, and fall on Paul’s neck and kiss him, sorrowing most of all because of the word which he had spoken, that they should see his face no more. Then they accompany him to the ship.
- By Cos, Rhodes and Patara to Tyre, seven days there, and on to Ptolemais
the text says, “When we had departed from them and had set sail, we came with a straight course to Cos, and the next day to Rhodes, and from there to Patara. Having found a ship crossing over to Phoenicia, we went aboard and set sail. When we had come in sight of Cyprus, leaving it on the left hand, we sailed to Syria and landed at Tyre, for the ship was there to unload her cargo. Having found disciples, we stayed there seven days.” These disciples say to Paul through the Spirit that he should not go up to Jerusalem. The text says, “When those days were over, we departed and went on our journey. They all, with wives and children, brought us on our way until we were out of the city. Kneeling down on the beach, we prayed. After saying goodbye to each other, we went on board the ship, and they returned home again. When we had finished the voyage from Tyre, we arrived at Ptolemais. We greeted the brothers and stayed with them one day.”
- At Caesarea: Agabus binds his own feet and hands with Paul’s belt
the text says, “On the next day, we who were Paul’s companions departed and came to Caesarea. We entered into the house of Philip the evangelist, who was one of the seven, and stayed with him.” Philip has four virgin daughters who prophesy. The text says, “As we stayed there some days, a certain prophet named Agabus came down from Judea. Coming to us and taking Paul’s belt, he bound his own feet and hands,” and Agabus says, “The Holy Spirit says: ‘So the Jews at Jerusalem will bind the man who owns this belt, and will deliver him into the hands of the Gentiles.’” The text says that when “we” heard these things, both “we” and the people of that place begged Paul not to go up to Jerusalem. Then Paul answers, “What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus.” The text says, “When he would not be persuaded, we ceased, saying, ‘The Lord’s will be done.’ After these days we took up our baggage and went up to Jerusalem. Some of the disciples from Caesarea also went with us, bringing one Mnason of Cyprus, an early disciple, with whom we would stay.”
- Paul reports to James and the elders, purifies himself and goes into the temple
the text says, “When we had come to Jerusalem, the brothers received us gladly. The day following, Paul went in with us to James; and all the elders were present.” When Paul has greeted them, he reports one by one the things which God had worked among the Gentiles through his ministry. They, when they hear it, glorify God. They say to Paul, “You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children and not to walk after the customs. What then? The assembly must certainly meet, for they will hear that you have come. Therefore do what we tell you. We have four men who have taken a vow. Take them and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law. But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality.” Then Paul takes the men, and the next day purifies himself and goes with them into the temple, declaring the fulfillment of the days of purification, until the offering is offered for every one of them.
- Paul seized in the temple; the commanding officer commands him to be bound with two chains
when the seven days are almost completed, the Jews from Asia, when they see Paul in the temple, stir up all the multitude and lay hands on him, crying out, “Men of Israel, help! This is the man who teaches all men everywhere against the people, and the law, and this place. Moreover, he also brought Greeks into the temple and has defiled this holy place!” For they had seen Trophimus the Ephesian with Paul in the city, and they supposed that Paul had brought him into the temple. All the city is moved and the people run together. They seize Paul and drag him out of the temple. Immediately the doors are shut. As they are trying to kill him, news comes up to the commanding officer of the regiment that all Jerusalem is in an uproar. Immediately he takes soldiers and centurions and runs down to them. They, when they see the chief captain and the soldiers, stop beating Paul. Then the commanding officer comes near, arrests Paul, commands him to be bound with two chains, and inquires who he is and what he has done. Some shout one thing and some another, among the crowd. When the commanding officer can’t find out the truth because of the noise, he commands Paul to be brought into the barracks. When Paul comes to the stairs, he is carried by the soldiers because of the violence of the crowd; for the multitude of the people follows after, crying out, “Away with him!”
- Given leave by the commanding officer, Paul beckons to the people from the stairs
as Paul is about to be brought into the barracks, he asks the commanding officer, “May I speak to you?” The commanding officer says, “Do you know Greek? Aren’t you then the Egyptian who before these days stirred up to sedition and led out into the wilderness the four thousand men of the Assassins?” But Paul says, “I am a Jew from Tarsus in Cilicia, a citizen of no insignificant city. I beg you, allow me to speak to the people.” When the commanding officer has given him permission, Paul, standing on the stairs, beckons with his hand to the people. When there is a great silence, he speaks to them in the Hebrew language.
- The defense in the Hebrew language: born in Tarsus, brought up at the feet of Gamaliel; “I persecuted this Way”
he says, “Brothers and fathers, listen to the defense which I now make to you.” When they hear that he speaks to them in the Hebrew language, they are even more quiet. He says, “I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict tradition of the law of our fathers, being zealous for God, even as you all are today. I persecuted this Way to the death, binding and delivering into prisons both men and women, as also the high priest and all the council of the elders testify, from whom also I received letters to the brothers, and traveled to Damascus to bring them also who were there to Jerusalem in bonds to be punished.”
- The great light near Damascus and the voice: “Saul, Saul, why are you persecuting me?”
the defense goes on, “As I made my journey and came close to Damascus, about noon suddenly a great light shone around me from the sky. I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus of Nazareth, whom you persecute.’ Those who were with me indeed saw the light and were afraid, but they didn’t understand the voice of him who spoke to me. I said, ‘What shall I do, Lord?’ The Lord said to me, ‘Arise, and go into Damascus. There you will be told about all things which are appointed for you to do.’ When I couldn’t see for the glory of that light, being led by the hand of those who were with me, I came into Damascus.”
- How Ananias came: “Brother Saul, receive your sight!”
the defense goes on, “One Ananias, a devout man according to the law, well reported of by all the Jews who lived in Damascus, came to me, and standing by me said to me, ‘Brother Saul, receive your sight!’ In that very hour I looked up at him. He said, ‘The God of our fathers has appointed you to know his will, and to see the Righteous One, and to hear a voice from his mouth. For you will be a witness for him to all men of what you have seen and heard. Now why do you wait? Arise, be baptized, and wash away your sins, calling on the name of the Lord.’”
- The trance in the temple: “I will send you out far from here to the Gentiles”
the defense goes on, “When I had returned to Jerusalem and while I prayed in the temple, I fell into a trance and saw him saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not receive testimony concerning me from you.’ I said, ‘Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you. When the blood of Stephen, your witness, was shed, I also was standing by, consenting to his death, and guarding the cloaks of those who killed him.’ He said to me, ‘Depart, for I will send you out far from here to the Gentiles.’”
- Bound to be scourged, Paul says he was born a Roman; the commanding officer is afraid
they listen to Paul until he says that; then they lift up their voice and say, “Rid the earth of this fellow, for he isn’t fit to live!” As they cry out, throw off their cloaks, and throw dust into the air, the commanding officer commands Paul to be brought into the barracks, ordering him to be examined by scourging, that he might know for what crime they shouted against him like that. When they have tied him up with straps, Paul asks the centurion who stands by, “Is it lawful for you to scourge a man who is a Roman, and not found guilty?” When the centurion hears it, he goes to the commanding officer and tells him, “Watch what you are about to do, for this man is a Roman!” The commanding officer comes and asks Paul, “Tell me, are you a Roman?” Paul says, “Yes.” The commanding officer answers, “I bought my citizenship for a great price.” Paul says, “But I was born a Roman.” Immediately those who were about to examine Paul depart from him, and the commanding officer also is afraid when he realizes that Paul is a Roman, because he had bound him.
- The next day the commanding officer sets Paul before the council
on the next day, desiring to know the truth about why Paul is accused by the Jews, the commanding officer frees him from the bonds, commands the chief priests and all the council to come together, brings Paul down and sets him before them.
- The high priest Ananias commands that Paul be struck; Paul answers, “you whitewashed wall!”
Paul, looking steadfastly at the council, says, “Brothers, I have lived before God in all good conscience until today.” The high priest, Ananias, commands those who stand by him to strike him on the mouth. Then Paul says to him, “God will strike you, you whitewashed wall! Do you sit to judge me according to the law, and command me to be struck contrary to the law?” Those who stand by say, “Do you malign God’s high priest?” Paul says, “I didn’t know, brothers, that he was high priest. For it is written, ‘You shall not speak evil of a ruler of your people.’”
- Paul cries out, “I am a Pharisee”; an argument arises between the Pharisees and Sadducees
when Paul perceives that the one part are Sadducees and the other Pharisees, he cries out in the council, “Men and brothers, I am a Pharisee, a son of Pharisees. Concerning the hope and resurrection of the dead I am being judged!” When he has said this, an argument arises between the Pharisees and Sadducees, and the crowd is divided, for the Sadducees say that there is no resurrection, nor angel, nor spirit; but the Pharisees confess all of these. A great clamor arises, and some of the scribes of the Pharisees’ part stand up and contend, saying, “We find no evil in this man. But if a spirit or angel has spoken to him, let’s not fight against God!” When a great argument arises, the commanding officer, fearing that Paul would be torn in pieces by them, commands the soldiers to go down, take him by force from among them and bring him into the barracks.
- The Lord stands by Paul at night: “Cheer up, Paul”
the following night, the Lord stands by Paul and says, “Cheer up, Paul, for as you have testified about me at Jerusalem, so you must testify also at Rome.”
- More than forty bind themselves under a curse to taste nothing until they have killed Paul
when it is day, some of the Jews band together and bind themselves under a curse, saying that they will neither eat nor drink until they have killed Paul. There are more than forty people who have made this conspiracy. They come to the chief priests and the elders, and say, “We have bound ourselves under a great curse to taste nothing until we have killed Paul. Now therefore, you with the council inform the commanding officer that he should bring him down to you tomorrow, as though you were going to judge his case more exactly. We are ready to kill him before he comes near.”
- Paul’s sister’s son tells of the ambush
Paul’s sister’s son hears they are lying in wait, and he comes and enters into the barracks and tells Paul. Paul summons one of the centurions and says, “Bring this young man to the commanding officer, for he has something to tell him.” So the centurion takes the young man, brings him to the commanding officer and says, “Paul, the prisoner, summoned me and asked me to bring this young man to you. He has something to tell you.” The commanding officer takes the young man by the hand, and going aside, asks him privately, “What is it that you have to tell me?” He says, “The Jews have agreed to ask you to bring Paul down to the council tomorrow, as though intending to inquire somewhat more accurately concerning him. Therefore don’t yield to them, for more than forty men lie in wait for him, who have bound themselves under a curse to neither eat nor drink until they have killed him. Now they are ready, looking for the promise from you.”
- The commanding officer prepares soldiers and writes to Felix the governor
so the commanding officer lets the young man go, charging him, “Tell no one that you have revealed these things to me.” He calls to himself two of the centurions and says, “Prepare two hundred soldiers to go as far as Caesarea, with seventy horsemen and two hundred men armed with spears, at the third hour of the night.” He asks them to provide mounts, that they might set Paul on one, and bring him safely to Felix the governor. He writes a letter like this: “Claudius Lysias to the most excellent governor Felix: Greetings. This man was seized by the Jews, and was about to be killed by them when I came with the soldiers and rescued him, having learned that he was a Roman. Desiring to know the cause why they accused him, I brought him down to their council. I found him to be accused about questions of their law, but not to be charged with anything worthy of death or of imprisonment. When I was told that the Jews lay in wait for the man, I sent him to you immediately, charging his accusers also to bring their accusations against him before you. Farewell.”
- By night to Antipatris, then before the governor at Caesarea
so the soldiers, carrying out their orders, take Paul and bring him by night to Antipatris. On the next day they leave the horsemen to go with him, and return to the barracks. When they come to Caesarea and deliver the letter to the governor, they also present Paul to him. When the governor has read it, he asks what province Paul is from. When he understands that Paul is from Cilicia, he says, “I will hear you fully when your accusers also arrive.” He commands that Paul be kept in Herod’s palace.
- The high priest Ananias and the orator Tertullus accuse Paul before the governor
after five days, the high priest, Ananias, comes down with certain elders and an orator, one Tertullus. They inform the governor against Paul. When Paul is called, Tertullus begins to accuse him, saying, “Seeing that by you we enjoy much peace, and that prosperity is coming to this nation by your foresight, we accept it in all ways and in all places, most excellent Felix, with all thankfulness. But that I don’t delay you, I entreat you to bear with us and hear a few words. For we have found this man to be a plague, an instigator of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. He even tried to profane the temple, and we arrested him. By examining him yourself you may ascertain all these things of which we accuse him.” The Jews also join in the attack, affirming that these things are so.
- Paul’s defense before the governor
when the governor has beckoned to Paul to speak, Paul answers, “Because I know that you have been a judge of this nation for many years, I cheerfully make my defense, seeing that you can verify that it is not more than twelve days since I went up to worship at Jerusalem. In the temple they didn’t find me disputing with anyone or stirring up a crowd, either in the synagogues or in the city. Nor can they prove to you the things of which they now accuse me. But this I confess to you, that according to the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets; having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust. In this I also practice always having a conscience void of offense toward God and men. Now after some years, I came to bring gifts for the needy to my nation, and offerings; amid which certain Jews from Asia found me purified in the temple, not with a mob, nor with turmoil. They ought to have been here before you and to make accusation if they had anything against me. Or else let these men themselves say what injustice they found in me when I stood before the council, unless it is for this one thing that I cried standing among them, ‘Concerning the resurrection of the dead I am being judged before you today!’”
- Felix defers the case until Lysias the commanding officer comes down
but Felix, having more exact knowledge concerning the Way, defers them, saying, “When Lysias, the commanding officer, comes down, I will decide your case.” He orders the centurion that Paul should be kept in custody and should have some privileges, and not to forbid any of his friends to serve him or to visit him.
- Felix, with Drusilla his wife, hears Paul concerning the faith in Christ Jesus
after some days, Felix comes with Drusilla his wife, who is a Jewess, sends for Paul and hears him concerning the faith in Christ Jesus. As Paul reasons about righteousness, self-control, and the judgment to come, Felix is terrified, and answers, “Go your way for this time, and when it is convenient for me, I will summon you.” Meanwhile, he also hopes that money will be given to him by Paul, that he might release him. Therefore also he sends for Paul more often and talks with him.
- After two years Porcius Festus succeeds Felix
when two years are fulfilled, Felix is succeeded by Porcius Festus, and desiring to gain favor with the Jews, Felix leaves Paul in bonds.
- Festus at Jerusalem: asked to summon Paul there
Festus, having come into the province, after three days goes up to Jerusalem from Caesarea. Then the high priest and the principal men of the Jews inform him against Paul, and they beg him, asking a favor against Paul, that he would summon him to Jerusalem, plotting to kill him on the way. However Festus answers that Paul should be kept in custody at Caesarea, and that he himself is about to depart shortly. “Let them therefore”, he says, “that are in power among you go down with me, and if there is anything wrong in the man, let them accuse him.”
- Paul appeals to Caesar
when Festus has stayed among them more than ten days, he goes down to Caesarea, and on the next day he sits on the judgment seat and commands Paul to be brought. When Paul has come, the Jews who had come down from Jerusalem stand around him, bringing against him many and grievous charges which they cannot prove, while he says in his defense, “Neither against the law of the Jews, nor against the temple, nor against Caesar, have I sinned at all.” But Festus, desiring to gain favor with the Jews, answers Paul and says, “Are you willing to go up to Jerusalem and be judged by me there concerning these things?” But Paul says, “I am standing before Caesar’s judgment seat, where I ought to be tried. I have done no wrong to the Jews, as you also know very well. For if I have done wrong and have committed anything worthy of death, I don’t refuse to die; but if none of those things is true that they accuse me of, no one can give me up to them. I appeal to Caesar!” Then Festus, when he has conferred with the council, answers, “You have appealed to Caesar. To Caesar you shall go.”
- King Agrippa and Bernice at Caesarea: Festus lays Paul’s case before the king
when some days have passed, King Agrippa and Bernice arrive at Caesarea and greet Festus. As he stays there many days, Festus lays Paul’s case before the king, saying, “There is a certain man left a prisoner by Felix; about whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, asking for a sentence against him. I answered them that it is not the custom of the Romans to give up any man to destruction before the accused has met the accusers face to face and has had opportunity to make his defense concerning the matter laid against him. When therefore they had come together here, I didn’t delay, but on the next day sat on the judgment seat and commanded the man to be brought. When the accusers stood up, they brought no charges against him of such things as I supposed; but had certain questions against him about their own religion and about one Jesus, who was dead, whom Paul affirmed to be alive. Being perplexed how to inquire concerning these things, I asked whether he was willing to go to Jerusalem and there be judged concerning these matters. But when Paul had appealed to be kept for the decision of the emperor, I commanded him to be kept until I could send him to Caesar.” Agrippa says to Festus, “I also would like to hear the man myself.” “Tomorrow,” Festus says, “you shall hear him.”
- The next day Paul is brought in before Agrippa and Bernice
on the next day, when Agrippa and Bernice have come with great pomp, and they have entered into the place of hearing with the commanding officers and the principal men of the city, at the command of Festus, Paul is brought in. Festus says, “King Agrippa, and all men who are here present with us, you see this man about whom all the multitude of the Jews petitioned me, both at Jerusalem and here, crying that he ought not to live any longer. But when I found that he had committed nothing worthy of death, and as he himself appealed to the emperor, I determined to send him, of whom I have no certain thing to write to my lord. Therefore I have brought him out before you, and especially before you, King Agrippa, that, after examination I may have something to write. For it seems to me unreasonable, in sending a prisoner, not to also specify the charges against him.”
- Agrippa says “You may speak for yourself,” and Paul makes his defense
Agrippa says to Paul, “You may speak for yourself.” Then Paul stretches out his hand and makes his defense: “I think myself happy, King Agrippa, that I am to make my defense before you today concerning all the things the Jews accuse me of, especially because you are expert in all customs and questions which are among the Jews. Therefore I beg you to hear me patiently. Indeed, all the Jews know my way of life from my youth up, which was from the beginning among my own nation and at Jerusalem; having known me from the first, if they are willing to testify, that after the strictest sect of our religion I lived a Pharisee. Now I stand here to be judged for the hope of the promise made by God to our fathers, which our twelve tribes, earnestly serving night and day, hope to attain. Concerning this hope I am accused by the Jews, King Agrippa! Why is it judged incredible with you if God does raise the dead?”
- Paul tells of the voice on the way to Damascus: “I was not disobedient to the heavenly vision”
Paul says, “I myself most certainly thought that I ought to do many things contrary to the name of Jesus of Nazareth. I also did this in Jerusalem. I both shut up many of the saints in prisons, having received authority from the chief priests; and when they were put to death I gave my vote against them. Punishing them often in all the synagogues, I tried to make them blaspheme. Being exceedingly enraged against them, I persecuted them even to foreign cities. Whereupon as I traveled to Damascus with the authority and commission from the chief priests, at noon, O king, I saw on the way a light from the sky, brighter than the sun, shining around me and those who traveled with me. When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, ‘Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads.’ I said, ‘Who are you, Lord?’ He said, ‘I am Jesus, whom you are persecuting. But arise, and stand on your feet, for I have appeared to you for this purpose: to appoint you a servant and a witness both of the things which you have seen and of the things which I will reveal to you; delivering you from the people and from the Gentiles, to whom I send you, to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.’” Paul goes on, “Therefore, King Agrippa, I was not disobedient to the heavenly vision, but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance. For this reason the Jews seized me in the temple and tried to kill me. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses said would happen, how the Christ must suffer, and how, by the resurrection of the dead, he would be first to proclaim light both to these people and to the Gentiles.”
- Festus: “Paul, you are crazy!”; Agrippa: “With a little persuasion are you trying to make me a Christian?”
as Paul thus makes his defense, Festus says with a loud voice, “Paul, you are crazy! Your great learning is driving you insane!” But Paul says, “I am not crazy, most excellent Festus, but boldly declare words of truth and reasonableness. For the king knows of these things, to whom also I speak freely. For I am persuaded that none of these things is hidden from him, for this has not been done in a corner. King Agrippa, do you believe the prophets? I know that you believe.” Agrippa says to Paul, “With a little persuasion are you trying to make me a Christian?” Paul says, “I pray to God, that whether with little or with much, not only you, but also all that hear me today, might become such as I am, except for these bonds.”
- The king, the governor and Bernice: “This man does nothing worthy of death or of bonds”
the king rises up with the governor and Bernice, and those who sat with them. When they have withdrawn, they speak to one another, saying, “This man does nothing worthy of death or of bonds.” Agrippa says to Festus, “This man might have been set free if he had not appealed to Caesar.”
- Paul delivered to Julius, a centurion of the Augustan band; by ship to Fair Havens
the text says, “When it was determined that we should sail for Italy, they delivered Paul and certain other prisoners to a centurion named Julius, of the Augustan band. Embarking in a ship of Adramyttium, which was about to sail to places on the coast of Asia, we put to sea, Aristarchus, a Macedonian of Thessalonica being with us. The next day, we touched at Sidon.” Julius treats Paul kindly and gives him permission to go to his friends and refresh himself. “Putting to sea from there, we sailed under the lee of Cyprus, because the winds were contrary. When we had sailed across the sea which is off Cilicia and Pamphylia, we came to Myra, a city of Lycia. There the centurion found a ship of Alexandria sailing for Italy, and he put us on board. When we had sailed slowly many days, and had come with difficulty opposite Cnidus, the wind not allowing us further, we sailed under the lee of Crete, opposite Salmone. With difficulty sailing along it we came to a certain place called Fair Havens, near the city of Lasea.”
- Paul warns of injury and much loss; the centurion heeds the master and the owner of the ship
when much time has passed and the voyage is now dangerous because the Fast has now already gone by, Paul admonishes them and says to them, “Sirs, I perceive that the voyage will be with injury and much loss, not only of the cargo and the ship, but also of our lives.” But the centurion gives more heed to the master and to the owner of the ship than to those things which were spoken by Paul. Because the haven is not suitable to winter in, the majority advise going to sea from there, if by any means they can reach Phoenix and winter there, which is a port of Crete, looking southwest and northwest.
- The stormy wind called Euroclydon; all hope of being saved taken away
when the south wind blows softly, supposing that they have obtained their purpose, they weigh anchor and sail along Crete, close to shore. But before long, a stormy wind beats down from shore, which is called Euroclydon. The text says, “When the ship was caught and couldn’t face the wind, we gave way to it and were driven along. Running under the lee of a small island called Clauda, we were able, with difficulty, to secure the boat.” After they have hoisted it up, they use cables to help reinforce the ship; fearing that they will run aground on the Syrtis sand bars, they lower the sea anchor, and so are driven along. “As we labored exceedingly with the storm, the next day they began to throw things overboard. On the third day, they threw out the ship’s tackle with their own hands. When neither sun nor stars shone on us for many days, and no small storm pressed on us, all hope that we would be saved was now taken away.”
- Paul stands up in the middle: “Cheer up!”; the word of the angel
when they have been long without food, Paul stands up in the middle of them and says, “Sirs, you should have listened to me, and not have set sail from Crete and have gotten this injury and loss. Now I exhort you to cheer up, for there will be no loss of life among you, but only of the ship. For there stood by me this night an angel, belonging to the God whose I am and whom I serve, saying, ‘Don’t be afraid, Paul. You must stand before Caesar. Behold, God has granted you all those who sail with you.’ Therefore, sirs, cheer up! For I believe God, that it will be just as it has been spoken to me. But we must run aground on a certain island.”
- In the Adriatic Sea: the sailors try to flee, and the soldiers cut away the boat
the text says, “When the fourteenth night had come, as we were driven back and forth in the Adriatic Sea, about midnight the sailors surmised that they were drawing near to some land.” They take soundings and find twenty fathoms; after a little while, they take soundings again and find fifteen fathoms. “Fearing that we would run aground on rocky ground, they let go four anchors from the stern, and wished for daylight.” As the sailors are trying to flee out of the ship and have lowered the boat into the sea, pretending that they will lay out anchors from the bow, Paul says to the centurion and to the soldiers, “Unless these stay in the ship, you can’t be saved.” Then the soldiers cut away the ropes of the boat and let it fall off.
- Paul urges everyone to take food, and gives thanks to God in the presence of all
while the day is coming on, Paul begs them all to take some food, saying, “Today is the fourteenth day that you wait and continue fasting, having taken nothing. Therefore I beg you to take some food, for this is for your safety; for not a hair will perish from any of your heads.” When he has said this and has taken bread, he gives thanks to God in the presence of all; then he breaks it and begins to eat. Then they all cheer up, and they also take food. The text says, “In all, we were two hundred seventy-six souls on the ship.” When they have eaten enough, they lighten the ship, throwing out the wheat into the sea.
- The ship runs aground and the stern begins to break up; all escape safely to the land
when it is day, they don’t recognize the land, but they notice a certain bay with a beach, and they decide to try to drive the ship onto it. Casting off the anchors, they leave them in the sea, at the same time untying the rudder ropes; hoisting up the foresail to the wind, they make for the beach. But coming to a place where two seas meet, they run the vessel aground. The bow strikes and remains immovable, but the stern begins to break up by the violence of the waves. The soldiers’ counsel is to kill the prisoners, so that none of them will swim out and escape. But the centurion, desiring to save Paul, stops the soldiers from their purpose, and commands that those who can swim should throw themselves overboard first to go toward the land, and the rest should follow, some on planks and some on other things from the ship. So they all escape safely to the land.
- On Malta: Paul shakes off the viper, and heals the father of Publius
the text says, “When we had escaped, then they learned that the island was called Malta. The natives showed us uncommon kindness; for they kindled a fire and received us all, because of the present rain and because of the cold.” When Paul has gathered a bundle of sticks and laid them on the fire, a viper comes out because of the heat and fastens on his hand. When the natives see the creature hanging from his hand, they say to one another, “No doubt this man is a murderer, whom, though he has escaped from the sea, yet Justice has not allowed to live.” However, Paul shakes off the creature into the fire and isn’t harmed. They expect that he will swell or fall down dead suddenly, but when they watch for a long time and see nothing bad happen to him, they change their minds and say that he is a god. “Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us and courteously entertained us for three days.” The father of Publius lies sick of fever and dysentery; Paul enters in to him, prays, and laying his hands on him, heals him. Then the rest also who have diseases in the island come and are cured. “They also honored us with many honors; and when we sailed, they put on board the things that we needed.”
- On to Rome: the brothers come as far as The Market of Appius and The Three Taverns, and Paul takes courage
the text says, “After three months, we set sail in a ship of Alexandria which had wintered in the island, whose figurehead was ‘The Twin Brothers.’ Touching at Syracuse, we stayed there three days. From there we circled around and arrived at Rhegium. After one day, a south wind sprang up, and on the second day we came to Puteoli, where we found brothers, and were entreated to stay with them for seven days. So we came to Rome. From there the brothers, when they heard of us, came to meet us as far as The Market of Appius and The Three Taverns.” When Paul sees them, he thanks God and takes courage. “When we entered into Rome, the centurion delivered the prisoners to the captain of the guard, but Paul was allowed to stay by himself with the soldier who guarded him.”
- Paul calls together the leaders of the Jews: “because of the hope of Israel I am bound with this chain”
after three days Paul calls together those who are the leaders of the Jews. When they have come together, he says to them, “I, brothers, though I had done nothing against the people or the customs of our fathers, still was delivered prisoner from Jerusalem into the hands of the Romans, who, when they had examined me, desired to set me free, because there was no cause of death in me. But when the Jews spoke against it, I was constrained to appeal to Caesar, not that I had anything about which to accuse my nation. For this cause therefore I asked to see you and to speak with you. For because of the hope of Israel I am bound with this chain.” They say to him, “We neither received letters from Judea concerning you, nor did any of the brothers come here and report or speak any evil of you. But we desire to hear from you what you think. For, as concerning this sect, it is known to us that everywhere it is spoken against.”
- Paul testifies about God’s Kingdom; “The Holy Spirit spoke rightly through Isaiah the prophet”
when they have appointed Paul a day, many people come to him at his lodging. He explains to them, testifying about God’s Kingdom, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening. Some believe the things which are spoken, and some disbelieve. When they don’t agree among themselves, they depart after Paul has spoken one message: “The Holy Spirit spoke rightly through Isaiah the prophet to our fathers, saying, ‘Go to this people and say, in hearing, you will hear, but will in no way understand. In seeing, you will see, but will in no way perceive. For this people’s heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, hear with their ears, understand with their heart, and would turn again, then I would heal them.’ Be it known therefore to you that the salvation of God is sent to the nations, and they will listen.” WEB’s 28:29 goes on, “When he had said these words, the Jews departed, having a great dispute among themselves”; the Korean Revised Version has no text in that verse.
- Paul stays two whole years in his own rented house, preaching God’s Kingdom with all boldness
Paul stays two whole years in his own rented house and receives all who are coming to him, preaching God’s Kingdom and teaching the things concerning the Lord Jesus Christ with all boldness, without hindrance.
Romans
- Paul’s greeting to the saints in Rome
Paul, a servant of Jesus Christ, to all who are in Rome, beloved of God, called to be saints: “Paul, a servant of Jesus Christ, called to be an apostle, set apart for the Good News of God, which he promised before through his prophets in the holy Scriptures, concerning his Son, who was born of the offspring of David according to the flesh, who was declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord, through whom we received grace and apostleship for obedience of faith among all the nations for his name’s sake; among whom you are also called to belong to Jesus Christ; to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.”
- The writer’s thanks and his wish to come to those in Rome
The writer (“I”) gives thanks: “First, I thank my God through Jesus Christ for all of you, that your faith is proclaimed throughout the whole world.” The writer goes on, “For God is my witness, whom I serve in my spirit in the Good News of his Son, how unceasingly I make mention of you always in my prayers, requesting, if by any means now at last I may be prospered by the will of God to come to you. For I long to see you, that I may impart to you some spiritual gift, to the end that you may be established; that is, that I with you may be encouraged in you, each of us by the other’s faith, both yours and mine. Now I don’t desire to have you unaware, brothers, that I often planned to come to you (and was hindered so far), that I might have some fruit among you also, even as among the rest of the Gentiles. I am debtor both to Greeks and to foreigners, both to the wise and to the foolish. So as much as is in me, I am eager to preach the Good News to you also who are in Rome.”
- The letter on God’s righteousness revealed in the Good News
The writer (“I”) says, “For I am not ashamed of the Good News of Christ, because it is the power of God for salvation for everyone who believes, for the Jew first, and also for the Greek. For in it is revealed God’s righteousness from faith to faith. As it is written, ‘But the righteous shall live by faith.’” The Korean Revised Version reads 내가 복음을 부끄러워하지 아니하노니 at 1:16, with no word for “of Christ”.
- The letter on the wrath of God revealed from heaven
The letter says, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known of God is revealed in them, for God revealed it to them. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity, that they may be without excuse. Because knowing God, they didn’t glorify him as God, and didn’t give thanks, but became vain in their reasoning, and their senseless heart was darkened. Professing themselves to be wise, they became fools, and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, four-footed animals, and creeping things. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves; who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; being filled with all unrighteousness, sexual immorality, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil habits, secret slanderers, backbiters, hateful to God, insolent, arrogant, boastful, inventors of evil things, disobedient to parents, without understanding, covenant breakers, without natural affection, unforgiving, unmerciful; who, knowing the ordinance of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them.”
- The letter on the one who judges another and the judgment of God
The letter says, “Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. We know that the judgment of God is according to truth against those who practice such things. Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God? Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath, revelation, and of the righteous judgment of God, who ‘will pay back to everyone according to their works:’ to those who by perseverance in well-doing seek for glory, honor, and incorruptibility, eternal life; but to those who are self-seeking and don’t obey the truth, but obey unrighteousness, will be wrath, indignation, oppression, and anguish on every soul of man who does evil, to the Jew first, and also to the Greek. But glory, honor, and peace go to every man who does good, to the Jew first, and also to the Greek. For there is no partiality with God. For as many as have sinned without the law will also perish without the law. As many as have sinned under the law will be judged by the law. For it isn’t the hearers of the law who are righteous before God, but the doers of the law will be justified (for when Gentiles who don’t have the law do by nature the things of the law, these, not having the law, are a law to themselves, in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) in the day when God will judge the secrets of men, according to my Good News, by Jesus Christ.”
- The letter on the one who bears the name of a Jew and circumcision of the heart
The letter says, “Indeed you bear the name of a Jew, rest on the law, glory in God, know his will, and approve the things that are excellent, being instructed out of the law, and are confident that you yourself are a guide of the blind, a light to those who are in darkness, a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. You therefore who teach another, don’t you teach yourself? You who preach that a man shouldn’t steal, do you steal? You who say a man shouldn’t commit adultery, do you commit adultery? You who abhor idols, do you rob temples? You who glory in the law, do you dishonor God by disobeying the law? For ‘the name of God is blasphemed among the Gentiles because of you,’ just as it is written. For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. If therefore the uncircumcised keep the ordinances of the law, won’t his uncircumcision be accounted as circumcision? Won’t those who are physically uncircumcised, but fulfill the law, judge you, who with the letter and circumcision are a transgressor of the law? For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter; whose praise is not from men, but from God.”
- The letter on the advantage of the Jew and the profit of circumcision
The letter says, “Then what advantage does the Jew have? Or what is the profit of circumcision? Much in every way! Because first of all, they were entrusted with the revelations of God. For what if some were without faith? Will their lack of faith nullify the faithfulness of God? May it never be! Yes, let God be found true, but every man a liar. As it is written, ‘that you might be justified in your words, and might prevail when you come into judgment.’ But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do. May it never be! For then how will God judge the world? For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner? Why not (as we are slanderously reported, and as some affirm that we say), ‘Let’s do evil, that good may come?’ Those who say so are justly condemned.”
- The letter on Jews and Greeks all under sin
The letter says, “What then? Are we better than they? No, in no way. For we previously warned both Jews and Greeks that they are all under sin. As it is written, ‘There is no one righteous; no, not one. There is no one who understands. There is no one who seeks after God. They have all turned away. They have together become unprofitable. There is no one who does good, no, not so much as one.’ ‘Their throat is an open tomb. With their tongues they have used deceit.’ ‘The poison of vipers is under their lips.’ ‘Their mouth is full of cursing and bitterness.’ ‘Their feet are swift to shed blood. Destruction and misery are in their ways. The way of peace, they haven’t known.’ ‘There is no fear of God before their eyes.’ Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God. Because by the works of the law, no flesh will be justified in his sight; for through the law comes the knowledge of sin.”
- The letter on a righteousness of God revealed apart from the law
The letter says, “But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction, for all have sinned, and fall short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus, whom God sent to be an atoning sacrifice through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God’s forbearance; to demonstrate his righteousness at this present time, that he might himself be just and the justifier of him who has faith in Jesus. Where then is the boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. We maintain therefore that a man is justified by faith apart from the works of the law. Or is God the God of Jews only? Isn’t he the God of Gentiles also? Yes, of Gentiles also, since indeed there is one God who will justify the circumcised by faith and the uncircumcised through faith. Do we then nullify the law through faith? May it never be! No, we establish the law.”
- The letter on Abraham’s faith and the blessing David pronounces
The letter says, “What then will we say that Abraham, our forefather, has found according to the flesh? For if Abraham was justified by works, he has something to boast about, but not toward God. For what does the Scripture say? ‘Abraham believed God, and it was accounted to him for righteousness.’ Now to him who works, the reward is not counted as grace, but as something owed. But to him who doesn’t work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. Even as David also pronounces blessing on the man to whom God counts righteousness apart from works: ‘Blessed are they whose iniquities are forgiven, whose sins are covered. Blessed is the man whom the Lord will by no means charge with sin.’ Is this blessing then pronounced only on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they might be in uncircumcision, that righteousness might also be accounted to them. He is the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision.”
- The letter on the promise to Abraham and his faith
The letter says, “For the promise to Abraham and to his offspring that he would be heir of the world wasn’t through the law, but through the righteousness of faith. For if those who are of the law are heirs, faith is made void, and the promise is made of no effect. For the law produces wrath; for where there is no law, neither is there disobedience. For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the offspring, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. As it is written, ‘I have made you a father of many nations.’ This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. Against hope, Abraham in hope believed, to the end that he might become a father of many nations, according to that which had been spoken, ‘So will your offspring be.’ Without being weakened in faith, he didn’t consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah’s womb. Yet, looking to the promise of God, he didn’t waver through unbelief, but grew strong through faith, giving glory to God, and being fully assured that what he had promised, he was also able to perform. Therefore it also was ‘credited to him for righteousness.’ Now it was not written that it was accounted to him for his sake alone, but for our sake also, to whom it will be accounted, who believe in him who raised Jesus our Lord from the dead, who was delivered up for our trespasses, and was raised for our justification.” At 4:19 the Korean Revised Version reads 알고도, knowing, where WEB reads “he didn’t consider”.
- The letter on Christ’s death and reconciliation to God
The letter says, “Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. Not only this, but we also rejoice in our sufferings, knowing that suffering produces perseverance; and perseverance, proven character; and proven character, hope; and hope doesn’t disappoint us, because God’s love has been poured into our hearts through the Holy Spirit who was given to us. For while we were yet weak, at the right time Christ died for the ungodly. For one will hardly die for a righteous man. Yet perhaps for a good person someone would even dare to die. But God commends his own love toward us, in that while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we will be saved from God’s wrath through him. For if while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we will be saved by his life. Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.” The Korean Revised Version reads 하나님으로 더불어 화평을 누리자 at 5:1, where WEB reads “we have peace with God”.
- The letter on Adam’s disobedience and the grace of the one man, Jesus Christ
The letter says, “Therefore, as sin entered into the world through one man, and death through sin, so death passed to all men because all sinned. For until the law, sin was in the world; but sin is not charged when there is no law. Nevertheless death reigned from Adam until Moses, even over those whose sins weren’t like Adam’s disobedience, who is a foreshadowing of him who was to come. But the free gift isn’t like the trespass. For if by the trespass of the one the many died, much more did the grace of God and the gift by the grace of the one man, Jesus Christ, abound to the many. The gift is not as through one who sinned; for the judgment came by one to condemnation, but the free gift followed many trespasses to justification. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. For as through the one man’s disobedience many were made sinners, even so through the obedience of the one, many will be made righteous. The law came in that the trespass might abound; but where sin abounded, grace abounded more exceedingly, that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.” At 5:18 the Korean Revised Version reads 많은 사람, many, in both places where WEB reads “all men”.
- The letter on dying to sin and walking in newness of life
The letter says, “What shall we say then? Shall we continue in sin, that grace may abound? May it never be! We who died to sin, how could we live in it any longer? Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were buried therefore with him through baptism into death, that just as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. For he who has died has been freed from sin. But if we died with Christ, we believe that we will also live with him, knowing that Christ, being raised from the dead, dies no more. Death no longer has dominion over him! For the death that he died, he died to sin one time; but the life that he lives, he lives to God. Thus consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. Therefore don’t let sin reign in your mortal body, that you should obey it in its lusts. Also, do not present your members to sin as instruments of unrighteousness, but present yourselves to God as alive from the dead, and your members as instruments of righteousness to God. For sin will not have dominion over you, for you are not under law, but under grace.” The Korean Revised Version names Jesus at 6:6 (예수와 함께, with Jesus), where WEB reads “with him”, and at 6:7 reads 죄에서 벗어나 의롭다 하심을 얻었음이니라 (has been set free from sin and justified), where WEB reads “has been freed from sin”.
- The letter on servants of sin and bondservants of righteousness
The letter says, “What then? Shall we sin because we are not under law but under grace? May it never be! Don’t you know that when you present yourselves as servants and obey someone, you are the servants of whomever you obey, whether of sin to death, or of obedience to righteousness? But thanks be to God that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching to which you were delivered. Being made free from sin, you became bondservants of righteousness. I speak in human terms because of the weakness of your flesh; for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. For when you were servants of sin, you were free from righteousness. What fruit then did you have at that time in the things of which you are now ashamed? For the end of those things is death. But now, being made free from sin and having become servants of God, you have your fruit of sanctification and the result of eternal life. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.” At 6:17 the Korean Revised Version reads 너희에게 전하여 준바 교훈의 본 (the form of teaching delivered to you), where WEB reads “that form of teaching to which you were delivered”.
- The letter on the woman who has a husband, and the discharge from the law
The letter says, “Or don’t you know, brothers (for I speak to men who know the law), that the law has dominion over a man for as long as he lives? For the woman that has a husband is bound by law to the husband while he lives, but if the husband dies, she is discharged from the law of the husband. So then if, while the husband lives, she is joined to another man, she would be called an adulteress. But if the husband dies, she is free from the law, so that she is no adulteress, though she is joined to another man. Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might produce fruit to God. For when we were in the flesh, the sinful passions which were through the law worked in our members to bring out fruit to death. But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter.”
- The letter on the law, the commandment and sin
The letter says, “What shall we say then? Is the law sin? May it never be! However, I wouldn’t have known sin except through the law. For I wouldn’t have known coveting unless the law had said, ‘You shall not covet.’ But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. I was alive apart from the law once, but when the commandment came, sin revived and I died. The commandment which was for life, this I found to be for death; for sin, finding occasion through the commandment, deceived me, and through it killed me. Therefore the law indeed is holy, and the commandment holy, righteous, and good. Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, was producing death in me through that which is good; that through the commandment sin might become exceedingly sinful.” Neither edition says who the letter’s “I” is.
- The words on the letter’s “I”, sold under sin
The letter says, “For we know that the law is spiritual, but I am fleshly, sold under sin. For I don’t understand what I am doing. For I don’t practice what I desire to do; but what I hate, that I do. But if what I don’t desire, that I do, I consent to the law that it is good. So now it is no more I that do it, but sin which dwells in me. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don’t find it doing that which is good. For the good which I desire, I don’t do; but the evil which I don’t desire, that I practice. But if what I don’t desire, that I do, it is no more I that do it, but sin which dwells in me. I find then the law that, while I desire to do good, evil is present. For I delight in God’s law after the inward person, but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. What a wretched man I am! Who will deliver me out of the body of this death? I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God’s law, but with the flesh, sin’s law.” Neither edition says who the letter’s “I” is.
- The letter on those in Christ Jesus and the law of the Spirit of life
The letter says, “There is therefore now no condemnation to those who are in Christ Jesus, who don’t walk according to the flesh, but according to the Spirit. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. For what the law couldn’t do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, that the ordinance of the law might be fulfilled in us who don’t walk according to the flesh, but according to the Spirit. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. For the mind of the flesh is death, but the mind of the Spirit is life and peace; because the mind of the flesh is hostile toward God, for it is not subject to God’s law, neither indeed can it be. Those who are in the flesh can’t please God. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn’t have the Spirit of Christ, he is not his. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.” The Korean Revised Version’s 8:1 has no words answering to WEB’s “who don’t walk according to the flesh, but according to the Spirit”, and at 8:2 it reads 너를 (you), where WEB reads “me”.
- The letter on those led by the Spirit of God and the Spirit of adoption
The letter says, “So then, brothers, we are debtors, not to the flesh, to live after the flesh. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. For as many as are led by the Spirit of God, these are children of God. For you didn’t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, ‘Abba! Father!’ The Spirit himself testifies with our spirit that we are children of God; and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with him, that we may also be glorified with him.” At 8:15 the Korean Revised Version reads 아바 아버지라 부르짖느니라 (cry, Abba, Father) in the sentence that opens with 너희는 (you), where WEB reads “by whom we cry”.
- The letter on the sufferings of this present time and the glory to be revealed
The letter says, “For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. For the creation waits with eager expectation for the children of God to be revealed. For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. For we know that the whole creation groans and travails in pain together until now. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? But if we hope for that which we don’t see, we wait for it with patience. In the same way, the Spirit also helps our weaknesses, for we don’t know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can’t be uttered. He who searches the hearts knows what is on the Spirit’s mind, because he makes intercession for the saints according to God. We know that all things work together for good for those who love God, for those who are called according to his purpose. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified.” At 8:27 the Korean Revised Version names the one who makes intercession for the saints, 성령이 (the Spirit), where WEB reads “he”; and at 8:29 it names 하나님이 (God), where WEB reads “whom he foreknew”.
- The letter on God’s love which is in Christ Jesus
The letter says, “What then shall we say about these things? If God is for us, who can be against us? He who didn’t spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? Who could bring a charge against God’s chosen ones? It is God who justifies. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? Even as it is written, ‘For your sake we are killed all day long. We were accounted as sheep for the slaughter.’ No, in all these things we are more than conquerors through him who loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing will be able to separate us from God’s love which is in Christ Jesus our Lord.”
- The writer’s words on his great sorrow and unceasing pain
The writer (“I”) says, “I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit that I have great sorrow and unceasing pain in my heart. For I could wish that I myself were accursed from Christ for my brothers’ sake, my relatives according to the flesh who are Israelites; whose is the adoption, the glory, the covenants, the giving of the law, the service, and the promises; of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen.” The Korean Revised Version file gives 9:1 and 9:2 the same sentence word for word (내가 그리스도 안에서 참말을 하고 … 증거하노니), where WEB divides the sentence between the two verses.
- The letter on Abraham’s offspring and the children of the promise
The letter says, “But it is not as though the word of God has come to nothing. For they are not all Israel that are of Israel. Neither, because they are Abraham’s offspring, are they all children. But, ‘your offspring will be accounted as from Isaac.’ That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as heirs. For this is a word of promise: ‘At the appointed time I will come, and Sarah will have a son.’ Not only so, but Rebekah also conceived by one, by our father Isaac. For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls, it was said to her, ‘The elder will serve the younger.’ Even as it is written, ‘Jacob I loved, but Esau I hated.’” The Korean Revised Version reads 씨로 (as seed) at 9:8, where WEB reads “as heirs”; 명년 이 때에 (at this time next year) at 9:9, where WEB reads “At the appointed time”; and 리브가에게 이르시되 (said to Rebekah) at 9:12, where WEB reads “it was said to her”.
- The letter on God who has mercy
The letter says, “What shall we say then? Is there unrighteousness with God? May it never be! For he said to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’ So then it is not of him who wills, nor of him who runs, but of God who has mercy. For the Scripture says to Pharaoh, ‘For this very purpose I caused you to be raised up, that I might show in you my power, and that my name might be proclaimed in all the earth.’ So then, he has mercy on whom he desires, and he hardens whom he desires.” At 9:18 the Korean Revised Version names 하나님께서 (God), where WEB reads “he”.
- The letter on the potter, the vessels of wrath and the vessels of mercy
The letter says, “You will say then to me, ‘Why does he still find fault? For who withstands his will?’ But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, ‘Why did you make me like this?’ Or hasn’t the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor? What if God, willing to show his wrath and to make his power known, endured with much patience vessels of wrath prepared for destruction, and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory— us, whom he also called, not from the Jews only, but also from the Gentiles? As he says also in Hosea, ‘I will call them “my people,” which were not my people; and her “beloved,” who was not beloved.’ ‘It will be that in the place where it was said to them, “You are not my people,” there they will be called “children of the living God.”’ Isaiah cries concerning Israel, ‘If the number of the children of Israel are as the sand of the sea, it is the remnant who will be saved; for he will finish the work and cut it short in righteousness, because the Lord will make a short work upon the earth.’ As Isaiah has said before, ‘Unless the Lord of Armies had left us a seed, we would have become like Sodom, and would have been made like Gomorrah.’” At 9:25 the Korean Revised Version reads 호세아 글에도 이르기를 (in the writing of Hosea too, saying), naming no speaker, where WEB reads “As he says also in Hosea”; and at 9:28 it reads 주께서 땅 위에서 그 말씀을 이루사 필하시고 끝내시리라 (the Lord will accomplish the word on the earth, finish it and end it), where WEB reads “for he will finish the work and cut it short in righteousness, because the Lord will make a short work upon the earth”.
- The letter on the righteousness which is of faith and the stumbling stone
The letter says, “What shall we say then? That the Gentiles, who didn’t follow after righteousness, attained to righteousness, even the righteousness which is of faith; but Israel, following after a law of righteousness, didn’t arrive at the law of righteousness. Why? Because they didn’t seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone, even as it is written, ‘Behold, I lay in Zion a stumbling stone and a rock of offense; and no one who believes in him will be disappointed.’”
- The letter on the prayer for Israel and the righteousness of faith
The letter says, “Brothers, my heart’s desire and my prayer to God is for Israel, that they may be saved. For I testify about them that they have a zeal for God, but not according to knowledge. For being ignorant of God’s righteousness, and seeking to establish their own righteousness, they didn’t subject themselves to the righteousness of God. For Christ is the fulfillment of the law for righteousness to everyone who believes. For Moses writes about the righteousness of the law, ‘The one who does them will live by them.’ But the righteousness which is of faith says this, ‘Don’t say in your heart, “Who will ascend into heaven?” (that is, to bring Christ down); or, “Who will descend into the abyss?” (that is, to bring Christ up from the dead.)’ But what does it say? ‘The word is near you, in your mouth and in your heart;’ that is, the word of faith which we preach: that if you will confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes resulting in righteousness; and with the mouth confession is made resulting in salvation. For the Scripture says, ‘Whoever believes in him will not be disappointed.’ For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. For, ‘Whoever will call on the name of the Lord will be saved.’” At 10:4 the Korean Revised Version reads 율법의 마침 (the end of the law), where WEB reads “the fulfillment of the law”.
- The letter on the preacher, hearing and faith
The letter says, “How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? And how will they preach unless they are sent? As it is written: ‘How beautiful are the feet of those who preach the Good News of peace, who bring glad tidings of good things!’ But they didn’t all listen to the glad news. For Isaiah says, ‘Lord, who has believed our report?’ So faith comes by hearing, and hearing by the word of God. But I say, didn’t they hear? Yes, most certainly, ‘Their sound went out into all the earth, their words to the ends of the world.’ But I ask, didn’t Israel know? First Moses says, ‘I will provoke you to jealousy with that which is no nation. I will make you angry with a nation void of understanding.’ Isaiah is very bold and says, ‘I was found by those who didn’t seek me. I was revealed to those who didn’t ask for me.’ But about Israel he says, ‘All day long I stretched out my hands to a disobedient and contrary people.’” The Korean Revised Version reads at 10:15 아름답도다 좋은 소식을 전하는 자들의 발이여 (how beautiful are the feet of those who bring good news), where WEB reads “How beautiful are the feet of those who preach the Good News of peace, who bring glad tidings of good things!”, and at 10:17 그리스도의 말씀 (the word of Christ), where WEB reads “the word of God”.
- The letter on what the Scripture says about Elijah, and on the remnant according to the election of grace
The writer (“I”) says, “I ask then, did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. God didn’t reject his people, whom he foreknew. Or don’t you know what the Scripture says about Elijah? How he pleads with God against Israel: ‘Lord, they have killed your prophets. They have broken down your altars. I am left alone, and they seek my life.’ But how does God answer him? ‘I have reserved for myself seven thousand men who have not bowed the knee to Baal.’ Even so too at this present time also there is a remnant according to the election of grace. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. What then? That which Israel seeks for, that he didn’t obtain, but the chosen ones obtained it, and the rest were hardened. According as it is written, ‘God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day.’ David says, ‘Let their table be made a snare, a trap, a stumbling block, and a retribution to them. Let their eyes be darkened, that they may not see. Always keep their backs bent.’” At 11:6 the Korean Revised Version has no words for WEB’s second sentence, “But if it is of works, it is no longer grace; otherwise work is no longer work.”
- The letter on the natural branches and the grafted wild olive
The writer (“I”) says, “I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. Now if their fall is the riches of the world, and their loss the riches of the Gentiles, how much more their fullness! For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry, if by any means I may provoke to jealousy those who are my flesh, and may save some of them. … But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the root and of the richness of the olive tree, don’t boast over the branches. But if you boast, remember that it is not you who support the root, but the root supports you. You will say then, ‘Branches were broken off, that I might be grafted in.’ True; by their unbelief they were broken off, and you stand by your faith. Don’t be conceited, but fear; for if God didn’t spare the natural branches, neither will he spare you. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. They also, if they don’t continue in their unbelief, will be grafted in, for God is able to graft them in again. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree?” At 11:11 the Korean Revised Version reads 이스라엘로 시기나게 함이니라, naming Israel, where WEB reads “to provoke them to jealousy”.
- The letter on the mystery that a partial hardening has happened to Israel
The writer (“I”) says, “For I don’t desire you to be ignorant, brothers, of this mystery, so that you won’t be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in, and so all Israel will be saved. Even as it is written, ‘There will come out of Zion the Deliverer, and he will turn away ungodliness from Jacob. This is my covenant with them, when I will take away their sins.’ Concerning the Good News, they are enemies for your sake. But concerning the election, they are beloved for the fathers’ sake. For the gifts and the calling of God are irrevocable. … For God has bound all to disobedience, that he might have mercy on all. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! ‘For who has known the mind of the Lord? Or who has been his counselor?’ ‘Or who has first given to him, and it will be repaid to him again?’ For of him and through him and to him are all things. To him be the glory for ever! Amen.”
- The appeal to present the body a living sacrifice
The writer (“I”) urges, “Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. Don’t be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good, well-pleasing, and perfect will of God. For I say through the grace that was given me, to everyone who is among you, not to think of yourself more highly than you ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. For even as we have many members in one body, and all the members don’t have the same function, so we, who are many, are one body in Christ, and individually members of one another, having gifts differing according to the grace that was given to us: if prophecy, let’s prophesy according to the proportion of our faith; or service, let’s give ourselves to service; or he who teaches, to his teaching; or he who exhorts, to his exhorting; he who gives, let him do it with generosity; he who rules, with diligence; he who shows mercy, with cheerfulness.”
- The appeal to abhor evil and cling to the good
The letter urges, “Let love be without hypocrisy. Abhor that which is evil. Cling to that which is good. In love of the brothers be tenderly affectionate to one another; in honor prefer one another, not lagging in diligence, fervent in spirit, serving the Lord, rejoicing in hope, enduring in troubles, continuing steadfastly in prayer, contributing to the needs of the saints, and given to hospitality. Bless those who persecute you; bless, and don’t curse. Rejoice with those who rejoice. Weep with those who weep. Be of the same mind one toward another. Don’t set your mind on high things, but associate with the humble. Don’t be wise in your own conceits. Repay no one evil for evil. Respect what is honorable in the sight of all men. If it is possible, as much as it is up to you, be at peace with all men. Don’t seek revenge yourselves, beloved, but give place to God’s wrath. For it is written, ‘Vengeance belongs to me; I will repay, says the Lord.’ Therefore ‘If your enemy is hungry, feed him. If he is thirsty, give him a drink; for in doing so, you will heap coals of fire on his head.’ Don’t be overcome by evil, but overcome evil with good.”
- The appeal to be in subjection to the higher authorities
The letter urges, “Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God. Therefore he who resists the authority withstands the ordinance of God; and those who withstand will receive to themselves judgment. For rulers are not a terror to the good work, but to the evil. Do you desire to have no fear of the authority? Do that which is good, and you will have praise from the authority, for he is a servant of God to you for good. But if you do that which is evil, be afraid, for he doesn’t bear the sword in vain; for he is a servant of God, an avenger for wrath to him who does evil. Therefore you need to be in subjection, not only because of the wrath, but also for conscience’ sake. For this reason you also pay taxes, for they are servants of God’s service, continually doing this very thing. Therefore give everyone what you owe: if you owe taxes, pay taxes; if customs, then customs; if respect, then respect; if honor, then honor.”
- The letter on love as the fulfillment of the law, and the appeal to put on the armor of light
The letter says, “Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law. For the commandments, ‘You shall not commit adultery,’ ‘You shall not murder,’ ‘You shall not steal,’ ‘You shall not covet,’ and whatever other commandments there are, are all summed up in this saying, namely, ‘You shall love your neighbor as yourself.’ Love doesn’t harm a neighbor. Love therefore is the fulfillment of the law. Do this, knowing the time, that it is already time for you to awaken out of sleep, for salvation is now nearer to us than when we first believed. The night is far gone, and the day is near. Let’s therefore throw off the deeds of darkness, and let’s put on the armor of light. Let’s walk properly, as in the day; not in reveling and drunkenness, not in sexual promiscuity and lustful acts, and not in strife and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts.”
- The appeal to accept one who is weak in faith
The letter urges, “Now accept one who is weak in faith, but not for disputes over opinions. One man has faith to eat all things, but he who is weak eats only vegetables. Don’t let him who eats despise him who doesn’t eat. Don’t let him who doesn’t eat judge him who eats, for God has accepted him. … For none of us lives to himself, and none dies to himself. For if we live, we live to the Lord. Or if we die, we die to the Lord. If therefore we live or die, we are the Lord’s. For to this end Christ died, rose, and lived again, that he might be Lord of both the dead and the living. But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ. … So then each one of us will give account of himself to God.” At 14:10 the Korean Revised Version reads 하나님의 심판대 (the judgment seat of God), where WEB reads “the judgment seat of Christ”.
- The appeal not to put a stumbling block in a brother’s way
The letter urges, “Therefore let’s not judge one another any more, but judge this rather, that no man put a stumbling block in his brother’s way, or an occasion for falling. I know and am persuaded in the Lord Jesus that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean. Yet if because of food your brother is grieved, you walk no longer in love. Don’t destroy with your food him for whom Christ died. Then don’t let your good be slandered, for God’s Kingdom is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit. … Don’t overthrow God’s work for food’s sake. All things indeed are clean, however it is evil for that man who creates a stumbling block by eating. It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak. Do you have faith? Have it to yourself before God. Happy is he who doesn’t judge himself in that which he approves. But he who doubts is condemned if he eats, because it isn’t of faith; and whatever is not of faith is sin.”
- The doxology to the only wise God
The letter says, “Now to him who is able to establish you according to my Good News and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret through long ages, but now is revealed, and by the Scriptures of the prophets, according to the commandment of the eternal God, is made known for obedience of faith to all the nations; to the only wise God, through Jesus Christ, to whom be the glory forever! Amen.” The Korean Revised Version reads these words at 16:25–27, and its chapter 14 ends at 14:23.
- The appeal that the strong bear the weaknesses of the weak
The letter urges, “Now we who are strong ought to bear the weaknesses of the weak, and not to please ourselves. Let each one of us please his neighbor for that which is good, to be building him up. For even Christ didn’t please himself. But, as it is written, ‘The reproaches of those who reproached you fell on me.’ For whatever things were written before were written for our learning, that through perseverance and through encouragement of the Scriptures we might have hope. Now the God of perseverance and of encouragement grant you to be of the same mind with one another according to Christ Jesus, that with one accord you may with one mouth glorify the God and Father of our Lord Jesus Christ. Therefore accept one another, even as Christ also accepted you, to the glory of God.” It goes on, “Again, Isaiah says, ‘There will be the root of Jesse, he who arises to rule over the Gentiles; in him the Gentiles will hope.’” and prays, “Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope in the power of the Holy Spirit.” At 15:7, where WEB reads “even as Christ also accepted you”, the Korean Revised Version reads 그리스도께서 우리를 받아, in the first person plural.
- The writer’s preaching of the Good News of Christ from Jerusalem around to Illyricum
The writer (“I”) says, “I myself am also persuaded about you, my brothers, that you yourselves are full of goodness, filled with all knowledge, able also to admonish others. But I write the more boldly to you in part as reminding you, because of the grace that was given to me by God, that I should be a servant of Christ Jesus to the Gentiles, serving as a priest of the Good News of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit. I have therefore my boasting in Christ Jesus in things pertaining to God. For I will not dare to speak of any things except those which Christ worked through me for the obedience of the Gentiles, by word and deed, in the power of signs and wonders, in the power of God’s Spirit; so that from Jerusalem and around as far as to Illyricum, I have fully preached the Good News of Christ; yes, making it my aim to preach the Good News, not where Christ was already named, that I might not build on another’s foundation. But, as it is written, ‘They will see, to whom no news of him came. They who haven’t heard will understand.’”
- The plan to go to Spain, and the contribution for the poor among the saints at Jerusalem
The writer (“I”) writes of his plans: “Therefore also I was hindered these many times from coming to you, but now, no longer having any place in these regions, and having these many years a longing to come to you, whenever I travel to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while. But now, I say, I am going to Jerusalem, serving the saints. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in material things. When therefore I have accomplished this, and have sealed to them this fruit, I will go on by way of you to Spain. I know that when I come to you, I will come in the fullness of the blessing of the Good News of Christ.” The writer urges, “Now I beg you, brothers, by our Lord Jesus Christ and by the love of the Spirit, that you strive together with me in your prayers to God for me, that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints, that I may come to you in joy through the will of God, and together with you, find rest. Now the God of peace be with you all. Amen.” The Korean Revised Version names Spain (서바나) at 15:23, WEB at 15:24. The text does not say that the writer went to Spain.
- The commendation of Phoebe, a servant of the assembly at Cenchreae
The writer (“I”) commends Phoebe: “I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae, that you receive her in the Lord in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self.”
- Greetings to Prisca, Aquila and the saints
The writer (“I”) says, “Greet Prisca and Aquila, my fellow workers in Christ Jesus, who risked their own necks for my life, to whom not only I give thanks, but also all the assemblies of the Gentiles. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. Greet Mary, who labored much for us. Greet Andronicus and Junia, my relatives and my fellow prisoners, who are notable among the apostles, who were also in Christ before me. Greet Amplias, my beloved in the Lord. Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. Greet Herodion, my kinsman. Greet them of the household of Narcissus, who are in the Lord. Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the beloved, who labored much in the Lord. Greet Rufus, the chosen in the Lord, and his mother and mine. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. Greet one another with a holy kiss. The assemblies of Christ greet you.” At 16:5 the Korean Revised Version reads 아시아에서 (in Asia), where WEB reads “of Achaia”.
- The appeal to look out for those causing divisions and to turn away from them
The writer (“I”) urges, “Now I beg you, brothers, look out for those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you learned, and turn away from them. For those who are such don’t serve our Lord Jesus Christ, but their own belly; and by their smooth and flattering speech they deceive the hearts of the innocent. For your obedience has become known to all. I rejoice therefore over you. But I desire to have you wise in that which is good, but innocent in that which is evil. And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.” The Korean Revised Version reads 우리 주 그리스도 at 16:18, without the name Jesus, and 우리 주 예수 at 16:20, without the word Christ, where WEB reads “our Lord Jesus Christ” in both.
- Greetings from Timothy, Tertius, Gaius, Erastus and others
The letter says, “Timothy, my fellow worker, greets you, as do Lucius, Jason, and Sosipater, my relatives. I, Tertius, who write the letter, greet you in the Lord. Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother. The grace of our Lord Jesus Christ be with you all! Amen.” The Korean Revised Version has no text at 16:24 and reads there only “(없음)”.
1 Corinthians
- Paul and Sosthenes’ greeting to the assembly of God at Corinth
“Paul, called to be an apostle of Jesus Christ through the will of God, and our brother Sosthenes,” to “the assembly of God which is at Corinth—those who are sanctified in Christ Jesus, called saints, with all who call on the name of our Lord Jesus Christ in every place, both theirs and ours”: “Grace to you and peace from God our Father and the Lord Jesus Christ.” At 1:1 the Korean Revised Version reads 형제 소스데네 (brother Sosthenes), where WEB reads “our brother Sosthenes”.
- Thanks for the grace of God given in Christ Jesus
The writer (“I”) gives thanks: “I always thank my God concerning you for the grace of God which was given you in Christ Jesus, that in everything you were enriched in him, in all speech and all knowledge—even as the testimony of Christ was confirmed in you—so that you come behind in no gift, waiting for the revelation of our Lord Jesus Christ, who will also confirm you until the end, blameless in the day of our Lord Jesus Christ. God is faithful, through whom you were called into the fellowship of his Son, Jesus Christ our Lord.”
- The appeal that there be no divisions, and those the writer baptized
The writer (“I”) urges, “Now I beg you, brothers, through the name of our Lord, Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfected together in the same mind and in the same judgment. For it has been reported to me concerning you, my brothers, by those who are from Chloe’s household, that there are contentions among you. Now I mean this, that each one of you says, ‘I follow Paul,’ ‘I follow Apollos,’ ‘I follow Cephas,’ and, ‘I follow Christ.’ Is Christ divided? Was Paul crucified for you? Or were you baptized into the name of Paul? I thank God that I baptized none of you except Crispus and Gaius, so that no one should say that I had baptized you into my own name. (I also baptized the household of Stephanas; besides them, I don’t know whether I baptized any other.) For Christ sent me not to baptize, but to preach the Good News—not in wisdom of words, so that the cross of Christ wouldn’t be made void.” The Korean Revised Version gives the sayings of 1:12 as one sentence with no quotation marks (나는 바울에게, 나는 아볼로에게, 나는 게바에게, 나는 그리스도에게 속한 자라), and does not set 1:16 in parentheses.
- The letter on the word of the cross
The letter says, “For the word of the cross is foolishness to those who are dying, but to us who are being saved it is the power of God. For it is written, ‘I will destroy the wisdom of the wise. I will bring the discernment of the discerning to nothing.’ Where is the wise? Where is the scribe? Where is the debater of this age? Hasn’t God made foolish the wisdom of this world? For seeing that in the wisdom of God, the world through its wisdom didn’t know God, it was God’s good pleasure through the foolishness of the preaching to save those who believe. For Jews ask for signs, Greeks seek after wisdom, but we preach Christ crucified, a stumbling block to Jews and foolishness to Greeks, but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God; because the foolishness of God is wiser than men, and the weakness of God is stronger than men. For you see your calling, brothers, that not many are wise according to the flesh, not many mighty, and not many noble; but God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world that he might put to shame the things that are strong. God chose the lowly things of the world, and the things that are despised, and the things that don’t exist, that he might bring to nothing the things that exist, that no flesh should boast before God. Because of him, you are in Christ Jesus, who was made to us wisdom from God, and righteousness and sanctification, and redemption, that, as it is written, ‘He who boasts, let him boast in the Lord.’” At 1:23 the Korean Revised Version reads 이방인에게는 (to the Gentiles), where WEB reads “foolishness to Greeks”.
- The writer came proclaiming the testimony of God
The writer (“I”) says, “When I came to you, brothers, I didn’t come with excellence of speech or of wisdom, proclaiming to you the testimony of God. For I determined not to know anything among you except Jesus Christ and him crucified. I was with you in weakness, in fear, and in much trembling. My speech and my preaching were not in persuasive words of human wisdom, but in demonstration of the Spirit and of power, that your faith wouldn’t stand in the wisdom of men, but in the power of God.”
- The letter on God’s wisdom in a mystery
The letter says, “We speak wisdom, however, among those who are full grown, yet a wisdom not of this world nor of the rulers of this world who are coming to nothing. But we speak God’s wisdom in a mystery, the wisdom that has been hidden, which God foreordained before the worlds for our glory, which none of the rulers of this world has known. For had they known it, they wouldn’t have crucified the Lord of glory. But as it is written, ‘Things which an eye didn’t see, and an ear didn’t hear, which didn’t enter into the heart of man, these God has prepared for those who love him.’ But to us, God revealed them through the Spirit. For the Spirit searches all things, yes, the deep things of God. For who among men knows the things of a man except the spirit of the man which is in him? Even so, no one knows the things of God except God’s Spirit. But we received not the spirit of the world, but the Spirit which is from God, that we might know the things that were freely given to us by God. We also speak these things, not in words which man’s wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual things. Now the natural man doesn’t receive the things of God’s Spirit, for they are foolishness to him; and he can’t know them, because they are spiritually discerned. But he who is spiritual discerns all things, and he himself is to be judged by no one. ‘For who has known the mind of the Lord that he should instruct him?’ But we have Christ’s mind.”
- The letter on milk, not solid food, and on planting and watering
The writer (“I”) writes, “Brothers, I couldn’t speak to you as to spiritual, but as to fleshly, as to babies in Christ. I fed you with milk, not with solid food, for you weren’t yet ready. Indeed, you aren’t ready even now, for you are still fleshly. For insofar as there is jealousy, strife, and factions among you, aren’t you fleshly, and don’t you walk in the ways of men? For when one says, ‘I follow Paul,’ and another, ‘I follow Apollos,’ aren’t you fleshly? Who then is Apollos, and who is Paul, but servants through whom you believed, and each as the Lord gave to him? I planted. Apollos watered. But God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase. Now he who plants and he who waters are the same, but each will receive his own reward according to his own labor. For we are God’s fellow workers. You are God’s farming, God’s building.” The Korean Revised Version closes 3:4 with 너희가 사람이 아니리요, where WEB reads “aren’t you fleshly?”.
- The letter on the foundation laid and the work built on it
The writer (“I”) writes, “According to the grace of God which was given to me, as a wise master builder I laid a foundation, and another builds on it. But let each man be careful how he builds on it. For no one can lay any other foundation than that which has been laid, which is Jesus Christ. But if anyone builds on the foundation with gold, silver, costly stones, wood, hay, or straw, each man’s work will be revealed. For the Day will declare it, because it is revealed in fire; and the fire itself will test what sort of work each man’s work is. If any man’s work remains which he built on it, he will receive a reward. If any man’s work is burned, he will suffer loss, but he himself will be saved, but as through fire. Don’t you know that you are God’s temple and that God’s Spirit lives in you? If anyone destroys God’s temple, God will destroy him; for God’s temple is holy, which you are. Let no one deceive himself. If anyone thinks that he is wise among you in this world, let him become a fool that he may become wise. For the wisdom of this world is foolishness with God. For it is written, ‘He has taken the wise in their craftiness.’ And again, ‘The Lord knows the reasoning of the wise, that it is worthless.’ Therefore let no one boast in men. For all things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come. All are yours, and you are Christ’s, and Christ is God’s.”
- The letter on Christ’s servants and stewards of God’s mysteries
The writer (“I”) writes, “So let a man think of us as Christ’s servants and stewards of God’s mysteries. Here, moreover, it is required of stewards that they be found faithful. But with me it is a very small thing that I should be judged by you, or by a human court. Yes, I don’t even judge my own self. For I know nothing against myself. Yet I am not justified by this, but he who judges me is the Lord. Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each man will get his praise from God. Now these things, brothers, I have in a figure transferred to myself and Apollos for your sakes, that in us you might learn not to think beyond the things which are written, that none of you be puffed up against one another. For who makes you different? And what do you have that you didn’t receive? But if you did receive it, why do you boast as if you had not received it? You are already filled. You have already become rich. You have come to reign without us. Yes, and I wish that you did reign, that we also might reign with you! For I think that God has displayed us, the apostles, last of all, like men sentenced to death. For we are made a spectacle to the world, both to angels and men. We are fools for Christ’s sake, but you are wise in Christ. We are weak, but you are strong. You have honor, but we have dishonor. Even to this present hour we hunger, thirst, are naked, are beaten, and have no certain dwelling place. We toil, working with our own hands. When people curse us, we bless. Being persecuted, we endure. Being defamed, we entreat. We are made as the filth of the world, the dirt wiped off by all, even until now.”
- The appeal to imitate the writer, Timothy sent, and the plan to come
The writer (“I”) urges, “I don’t write these things to shame you, but to admonish you as my beloved children. For though you have ten thousand tutors in Christ, you don’t have many fathers. For in Christ Jesus, I became your father through the Good News. I beg you therefore, be imitators of me. Because of this I have sent Timothy to you, who is my beloved and faithful child in the Lord, who will remind you of my ways which are in Christ, even as I teach everywhere in every assembly. Now some are puffed up, as though I were not coming to you. But I will come to you shortly, if the Lord is willing. And I will know, not the word of those who are puffed up, but the power. For God’s Kingdom is not in word, but in power. What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?” Where WEB reads “child” at 4:17, the Korean Revised Version reads 아들 (son).
- The letter on the report that one has his father’s wife
The writer (“I”) writes, “It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles, that one has his father’s wife. You are arrogant, and didn’t mourn instead, that he who had done this deed might be removed from among you. For I most certainly, as being absent in body but present in spirit, have already, as though I were present, judged him who has done this thing. In the name of our Lord Jesus Christ, when you are gathered together with my spirit with the power of our Lord Jesus Christ, you are to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. Your boasting is not good. Don’t you know that a little yeast leavens the whole lump? Purge out the old yeast, that you may be a new lump, even as you are unleavened. For indeed Christ, our Passover, has been sacrificed in our place. Therefore let’s keep the feast, not with old yeast, neither with the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth.” At 5:5 the Korean Revised Version reads 이런 자를 사단에게 내어주었으니, in the past tense, where WEB reads “you are to deliver such a one to Satan”. Neither edition names the one who has done this.
- The letter on not keeping company with sexual sinners
The writer (“I”) writes, “I wrote to you in my letter to have no company with sexual sinners; yet not at all meaning with the sexual sinners of this world, or with the covetous and extortionists, or with idolaters, for then you would have to leave the world. But as it is, I wrote to you not to associate with anyone who is called a brother who is a sexual sinner, or covetous, or an idolater, or a slanderer, or a drunkard, or an extortionist. Don’t even eat with such a person. For what do I have to do with also judging those who are outside? Don’t you judge those who are within? But those who are outside, God judges. ‘Put away the wicked man from among yourselves.’” At 5:9 the Korean Revised Version reads 내가 너희에게 쓴 것에, with no word for “letter”, and does not set the last words of 5:13 in quotation marks.
- The letter on going to law before the unrighteous
The writer (“I”) writes, “Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints? Don’t you know that the saints will judge the world? And if the world is judged by you, are you unworthy to judge the smallest matters? Don’t you know that we will judge angels? How much more, things that pertain to this life? If then you have to judge things pertaining to this life, do you set them to judge who are of no account in the assembly? I say this to move you to shame. Isn’t there even one wise man among you who would be able to decide between his brothers? But brother goes to law with brother, and that before unbelievers! Therefore it is already altogether a defect in you that you have lawsuits one with another. Why not rather be wronged? Why not rather be defrauded? No, but you yourselves do wrong and defraud, and that against your brothers. Or don’t you know that the unrighteous will not inherit God’s Kingdom? Don’t be deceived. Neither the sexually immoral, nor idolaters, nor adulterers, nor male prostitutes, nor homosexuals, nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortionists, will inherit God’s Kingdom. Some of you were such, but you were washed. You were sanctified. You were justified in the name of the Lord Jesus, and in the Spirit of our God.”
- The letter on the body, not for sexual immorality, but for the Lord
The writer (“I”) writes, “‘All things are lawful for me,’ but not all things are expedient. ‘All things are lawful for me,’ but I will not be brought under the power of anything. ‘Foods for the belly, and the belly for foods,’ but God will bring to nothing both it and them. But the body is not for sexual immorality, but for the Lord, and the Lord for the body. Now God raised up the Lord, and will also raise us up by his power. Don’t you know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a prostitute? May it never be! Or don’t you know that he who is joined to a prostitute is one body? For, ‘The two’, he says, ‘will become one flesh.’ But he who is joined to the Lord is one spirit. Flee sexual immorality! ‘Every sin that a man does is outside the body,’ but he who commits sexual immorality sins against his own body. Or don’t you know that your body is a temple of the Holy Spirit who is in you, whom you have from God? You are not your own, for you were bought with a price. Therefore glorify God in your body and in your spirit, which are God’s.” The Korean Revised Version sets none of these sayings in quotation marks, and closes 6:20 with 너희 몸으로 하나님께 영광을 돌리라, with no words for “and in your spirit, which are God’s”.
- The letter on each man having his own wife, and each woman her own husband
The writer (“I”) writes, “Now concerning the things about which you wrote to me: it is good for a man not to touch a woman. But, because of sexual immoralities, let each man have his own wife, and let each woman have her own husband. Let the husband give his wife the affection owed her, and likewise also the wife her husband. The wife doesn’t have authority over her own body, but the husband does. Likewise also the husband doesn’t have authority over his own body, but the wife does. Don’t deprive one another, unless it is by consent for a season, that you may give yourselves to fasting and prayer, and may be together again, that Satan doesn’t tempt you because of your lack of self-control. But this I say by way of concession, not of commandment. Yet I wish that all men were like me. However, each man has his own gift from God, one of this kind, and another of that kind. But I say to the unmarried and to widows, it is good for them if they remain even as I am. But if they don’t have self-control, let them marry. For it’s better to marry than to burn with passion.” At 7:5 the Korean Revised Version reads 기도할 틈을, with no word for fasting, where WEB reads “fasting and prayer”.
- The letter to the married, and on an unbelieving wife or husband
The writer (“I”) writes, “But to the married I command—not I, but the Lord—that the wife not leave her husband (but if she departs, let her remain unmarried, or else be reconciled to her husband), and that the husband not leave his wife. But to the rest I—not the Lord—say, if any brother has an unbelieving wife, and she is content to live with him, let him not leave her. The woman who has an unbelieving husband, and he is content to live with her, let her not leave her husband. For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband. Otherwise your children would be unclean, but now they are holy. Yet if the unbeliever departs, let there be separation. The brother or the sister is not under bondage in such cases, but God has called us in peace. For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?” At 7:15 the Korean Revised Version reads 너희를 부르셨느니라, where WEB reads “God has called us in peace”.
- The letter on staying in the calling in which each was called
The writer (“I”) commands, “Only, as the Lord has distributed to each man, as God has called each, so let him walk. So I command in all the assemblies. Was anyone called having been circumcised? Let him not become uncircumcised. Has anyone been called in uncircumcision? Let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing, but what matters is keeping God’s commandments. Let each man stay in that calling in which he was called. Were you called being a bondservant? Don’t let that bother you, but if you get an opportunity to become free, use it. For he who was called in the Lord being a bondservant is the Lord’s free man. Likewise he who was called being free is Christ’s bondservant. You were bought with a price. Don’t become bondservants of men. Brothers, let each man, in whatever condition he was called, stay in that condition with God.”
- The writer’s judgment concerning virgins
The writer (“I”) writes, “Now concerning virgins, I have no commandment from the Lord, but I give my judgment as one who has obtained mercy from the Lord to be trustworthy. Therefore I think that because of the distress that is on us, it’s good for a man to remain as he is. Are you bound to a wife? Don’t seek to be freed. Are you free from a wife? Don’t seek a wife. But if you marry, you have not sinned. If a virgin marries, she has not sinned. Yet such will have oppression in the flesh, and I want to spare you. But I say this, brothers: the time is short. From now on, both those who have wives may be as though they had none; and those who weep, as though they didn’t weep; and those who rejoice, as though they didn’t rejoice; and those who buy, as though they didn’t possess; and those who use the world, as not using it to the fullest. For the mode of this world passes away. But I desire to have you to be free from cares. He who is unmarried is concerned for the things of the Lord, how he may please the Lord; but he who is married is concerned about the things of the world, how he may please his wife. There is also a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world—how she may please her husband. This I say for your own benefit, not that I may ensnare you, but for that which is appropriate, and that you may attend to the Lord without distraction.” The Korean Revised Version closes 7:33 with 마음이 나누이며 and opens 7:34 with 시집 가지 않은 자와 처녀는, with no sentence for “There is also a difference between a wife and a virgin.”
- The letter on giving a virgin in marriage, and on a wife whose husband is dead
The writer (“I”) writes, “But if any man thinks that he is behaving inappropriately toward his virgin, if she is past the flower of her age, and if need so requires, let him do what he desires. He doesn’t sin. Let them marry. But he who stands steadfast in his heart, having no urgency, but has power over his own will, and has determined in his own heart to keep his own virgin, does well. So then both he who gives his own virgin in marriage does well, and he who doesn’t give her in marriage does better. A wife is bound by law for as long as her husband lives; but if the husband is dead, she is free to be married to whomever she desires, only in the Lord. But she is happier if she stays as she is, in my judgment, and I think that I also have God’s Spirit.” At 7:36–38 the Korean Revised Version reads 처녀 딸 (virgin daughter), where WEB reads “his virgin” and “his own virgin”.
- The appeal concerning things sacrificed to idols
The writer (“I”) urges, “Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up. But if anyone thinks that he knows anything, he doesn’t yet know as he ought to know. But anyone who loves God is known by him. Therefore concerning the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no other God but one. For though there are things that are called ‘gods’, whether in the heavens or on earth—as there are many ‘gods’ and many ‘lords’— yet to us there is one God, the Father, of whom are all things, and we for him; and one Lord, Jesus Christ, through whom are all things, and we live through him. However, that knowledge isn’t in all men. But some, with consciousness of an idol until now, eat as of a thing sacrificed to an idol, and their conscience, being weak, is defiled. But food will not commend us to God. For neither, if we don’t eat are we the worse, nor if we eat are we the better. But be careful that by no means does this liberty of yours become a stumbling block to the weak. For if a man sees you who have knowledge sitting in an idol’s temple, won’t his conscience, if he is weak, be emboldened to eat things sacrificed to idols? And through your knowledge, he who is weak perishes, the brother for whose sake Christ died. Thus, sinning against the brothers, and wounding their conscience when it is weak, you sin against Christ. Therefore, if food causes my brother to stumble, I will eat no meat forever more, that I don’t cause my brother to stumble.” At 8:3 the Korean Revised Version names God (이 사람은 하나님의 아시는바 되었느니라), where WEB reads “is known by him”.
- The writer’s defense to those who examine him
The writer (“I”) says, “Am I not free? Am I not an apostle? Haven’t I seen Jesus Christ, our Lord? Aren’t you my work in the Lord? If to others I am not an apostle, yet at least I am to you; for you are the seal of my apostleship in the Lord. My defense to those who examine me is this: Have we no right to eat and to drink? Have we no right to take along a wife who is a believer, even as the rest of the apostles, and the brothers of the Lord, and Cephas? Or have only Barnabas and I no right to not work? What soldier ever serves at his own expense? Who plants a vineyard, and doesn’t eat of its fruit? Or who feeds a flock, and doesn’t drink from the flock’s milk? Do I speak these things according to the ways of men? Or doesn’t the law also say the same thing? For it is written in the law of Moses, ‘You shall not muzzle an ox while it treads out the grain.’ Is it for the oxen that God cares, or does he say it assuredly for our sake? Yes, it was written for our sake, because he who plows ought to plow in hope, and he who threshes in hope should partake of his hope. If we sowed to you spiritual things, is it a great thing if we reap your fleshly things? If others partake of this right over you, don’t we yet more? Nevertheless we didn’t use this right, but we bear all things, that we may cause no hindrance to the Good News of Christ. Don’t you know that those who serve around sacred things eat from the things of the temple, and those who wait on the altar have their portion with the altar? Even so the Lord ordained that those who proclaim the Good News should live from the Good News.” The text does not name the brothers of the Lord of 9:5. At 9:5 the Korean Revised Version reads 자매 된 아내, a wife who is a sister, where WEB reads “a wife who is a believer”.
- The writer’s words on what he does for the sake of the Good News
The writer (“I”) says, “But I have used none of these things, and I don’t write these things that it may be done so in my case; for I would rather die, than that anyone should make my boasting void. For if I preach the Good News, I have nothing to boast about, for necessity is laid on me; but woe is to me if I don’t preach the Good News. For if I do this of my own will, I have a reward. But if not of my own will, I have a stewardship entrusted to me. What then is my reward? That when I preach the Good News, I may present the Good News of Christ without charge, so as not to abuse my authority in the Good News. For though I was free from all, I brought myself under bondage to all, that I might gain the more. To the Jews I became as a Jew, that I might gain Jews; to those who are under the law, as under the law, that I might gain those who are under the law; to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law. To the weak I became as weak, that I might gain the weak. I have become all things to all men, that I may by all means save some. Now I do this for the sake of the Good News, that I may be a joint partaker of it. Don’t you know that those who run in a race all run, but one receives the prize? Run like that, so that you may win. Every man who strives in the games exercises self-control in all things. Now they do it to receive a corruptible crown, but we an incorruptible. I therefore run like that, not aimlessly. I fight like that, not beating the air, but I beat my body and bring it into submission, lest by any means, after I have preached to others, I myself should be disqualified.” The Korean Revised Version sets an ellipsis (……) inside 9:15, after 내가 차라리 죽을찌언정, and goes on 누구든지 내 자랑하는 것을 헛된 데로 돌리지 못하게 하리라; WEB has no ellipsis there. At 9:20 the Korean Revised Version also has the clause 내가 율법 아래 있지 아니하나, of not being under the law, which WEB does not have.
- The letter on what happened to the fathers under the cloud as examples
The writer (“I”) says, “Now I would not have you ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea; and were all baptized into Moses in the cloud and in the sea; and all ate the same spiritual food; and all drank the same spiritual drink. For they drank of a spiritual rock that followed them, and the rock was Christ. However with most of them, God was not well pleased, for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things as they also lusted. Don’t be idolaters, as some of them were. As it is written, ‘The people sat down to eat and drink, and rose up to play.’ Let’s not commit sexual immorality, as some of them committed, and in one day twenty-three thousand fell. Let’s not test Christ, as some of them tested, and perished by the serpents. Don’t grumble, as some of them also grumbled, and perished by the destroyer. Now all these things happened to them by way of example, and they were written for our admonition, on whom the ends of the ages have come. Therefore let him who thinks he stands be careful that he doesn’t fall. No temptation has taken you except what is common to man. God is faithful, who will not allow you to be tempted above what you are able, but will with the temptation also make the way of escape, that you may be able to endure it.” At 10:8 the Korean Revised Version reads 하루에 이만 삼천 명이 죽었나니, twenty-three thousand died in one day, where WEB reads “fell”; at 10:9 it reads 주를 시험하다가, tested the Lord, where WEB reads “test Christ”.
- The appeal to flee from idolatry
The writer (“I”) urges, “Therefore, my beloved, flee from idolatry. I speak as to wise men. Judge what I say. The cup of blessing which we bless, isn’t it a sharing of the blood of Christ? The bread which we break, isn’t it a sharing of the body of Christ? Because there is one loaf of bread, we, who are many, are one body; for we all partake of the one loaf of bread. Consider Israel according to the flesh. Don’t those who eat the sacrifices participate in the altar? What am I saying then? That a thing sacrificed to idols is anything, or that an idol is anything? But I say that the things which the Gentiles sacrifice, they sacrifice to demons and not to God, and I don’t desire that you would have fellowship with demons. You can’t both drink the cup of the Lord and the cup of demons. You can’t both partake of the table of the Lord and of the table of demons. Or do we provoke the Lord to jealousy? Are we stronger than he?”
- The appeal to seek the neighbor’s good and to do all to the glory of God
The writer (“I”) urges, “‘All things are lawful for me,’ but not all things are profitable. ‘All things are lawful for me,’ but not all things build up. Let no one seek his own, but each one his neighbor’s good. Whatever is sold in the butcher shop, eat, asking no question for the sake of conscience, for ‘the earth is the Lord’s, and its fullness.’ But if one of those who don’t believe invites you to a meal, and you are inclined to go, eat whatever is set before you, asking no questions for the sake of conscience. But if anyone says to you, ‘This was offered to idols,’ don’t eat it for the sake of the one who told you, and for the sake of conscience. For ‘the earth is the Lord’s, with all its fullness.’ Conscience, I say, not your own, but the other’s conscience. For why is my liberty judged by another conscience? If I partake with thankfulness, why am I denounced for something I give thanks for? Whether therefore you eat or drink, or whatever you do, do all to the glory of God. Give no occasion for stumbling, whether to Jews, to Greeks, or to the assembly of God; even as I also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved.” At 10:23 the Korean Revised Version reads 모든 것이 가하나, all things are lawful, twice, without “for me” and without quotation marks; it does not have the second “the earth is the Lord’s” at the end of 10:28; and at 10:33 it gives a command (나와 같이 모든 일에 모든 사람을 기쁘게 하여 … 저희로 구원을 얻게 하라), where WEB says what the writer does (“even as I also please all men in all things”).
- The appeal on covering the head in praying or prophesying
The writer (“I”) urges, “Be imitators of me, even as I also am of Christ. Now I praise you, brothers, that you remember me in all things, and hold firm the traditions, even as I delivered them to you. But I would have you know that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. Every man praying or prophesying, having his head covered, dishonors his head. But every woman praying or prophesying with her head uncovered dishonors her head. For it is one and the same thing as if she were shaved. For if a woman is not covered, let her hair also be cut off. But if it is shameful for a woman to have her hair cut off or be shaved, let her be covered. For a man indeed ought not to have his head covered, because he is the image and glory of God, but the woman is the glory of the man. For man is not from woman, but woman from man; for man wasn’t created for the woman, but woman for the man. For this cause the woman ought to have authority over her own head, because of the angels. Nevertheless, neither is the woman independent of the man, nor the man independent of the woman, in the Lord. For as woman came from man, so a man also comes through a woman; but all things are from God. Judge for yourselves. Is it appropriate that a woman pray to God unveiled? Doesn’t even nature itself teach you that if a man has long hair, it is a dishonor to him? But if a woman has long hair, it is a glory to her, for her hair is given to her for a covering. But if any man seems to be contentious, we have no such custom, neither do God’s assemblies.” At 11:10 the Korean Revised Version reads 권세 아래 있는 표를 그 머리 위에 둘찌니라, a sign of being under authority on her head, where WEB reads “authority over her own head”.
- The writer’s words on the divisions and the supper in the assembly: “I don’t praise you”
The writer (“I”) says, “But in giving you this command I don’t praise you, because you come together not for the better but for the worse. For first of all, when you come together in the assembly, I hear that divisions exist among you, and I partly believe it. For there also must be factions among you, that those who are approved may be revealed among you. When therefore you assemble yourselves together, it is not the Lord’s supper that you eat. For in your eating each one takes his own supper first. One is hungry, and another is drunken. What, don’t you have houses to eat and to drink in? Or do you despise God’s assembly and put them to shame who don’t have enough? What shall I tell you? Shall I praise you? In this I don’t praise you.” At 11:17 the Korean Revised Version reads 이는 저희의 모임이 유익이 못되고 도리어 해로움이라, where WEB reads “because you come together not for the better but for the worse”.
- The words on the bread and the cup, which the writer says he received from the Lord
The writer (“I”) says, “For I received from the Lord that which also I delivered to you, that the Lord Jesus on the night in which he was betrayed took bread. When he had given thanks, he broke it and said, ‘Take, eat. This is my body, which is broken for you. Do this in memory of me.’ In the same way he also took the cup after supper, saying, ‘This cup is the new covenant in my blood. Do this, as often as you drink, in memory of me.’ For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.” At 11:23 the Korean Revised Version reads 잡히시던 밤에, on the night he was taken, where WEB reads “betrayed”; at 11:24 it has no “Take, eat”, and reads 이것은 너희를 위하는 내 몸이니 where WEB reads “This is my body, which is broken for you”.
- The appeal to examine oneself and so eat the bread and drink the cup
The writer (“I”) urges, “Therefore whoever eats this bread or drinks the Lord’s cup in a way unworthy of the Lord will be guilty of the body and the blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup. For he who eats and drinks in an unworthy way eats and drinks judgment to himself if he doesn’t discern the Lord’s body. For this cause many among you are weak and sickly, and not a few sleep. For if we discerned ourselves, we wouldn’t be judged. But when we are judged, we are disciplined by the Lord, that we may not be condemned with the world. Therefore, my brothers, when you come together to eat, wait for one another. But if anyone is hungry, let him eat at home, lest your coming together be for judgment. The rest I will set in order whenever I come.” At 11:29 the Korean Revised Version reads 자기의 죄를 먹고 마시는 것이니라, eats and drinks his own sin, where WEB reads “judgment to himself”.
- The letter on various kinds of gifts and the same Spirit
The writer (“I”) says, “Now concerning spiritual things, brothers, I don’t want you to be ignorant. You know that when you were heathen, you were led away to those mute idols, however you might be led. Therefore I make known to you that no man speaking by God’s Spirit says, ‘Jesus is accursed.’ No one can say, ‘Jesus is Lord,’ but by the Holy Spirit. Now there are various kinds of gifts, but the same Spirit. There are various kinds of service, and the same Lord. There are various kinds of workings, but the same God who works all things in all. But to each one is given the manifestation of the Spirit for the profit of all. For to one is given through the Spirit the word of wisdom, and to another the word of knowledge according to the same Spirit, to another faith by the same Spirit, and to another gifts of healings by the same Spirit, and to another workings of miracles, and to another prophecy, and to another discerning of spirits, to another different kinds of languages, and to another the interpretation of languages. But the one and the same Spirit produces all of these, distributing to each one separately as he desires.”
- The letter on one body and many members
The writer (“I”) says, “For as the body is one and has many members, and all the members of the body, being many, are one body; so also is Christ. For in one Spirit we were all baptized into one body, whether Jews or Greeks, whether bond or free; and were all given to drink into one Spirit. For the body is not one member, but many. If the foot would say, ‘Because I’m not the hand, I’m not part of the body,’ it is not therefore not part of the body. If the ear would say, ‘Because I’m not the eye, I’m not part of the body,’ it’s not therefore not part of the body. If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the smelling be? But now God has set the members, each one of them, in the body, just as he desired. If they were all one member, where would the body be? But now they are many members, but one body. The eye can’t tell the hand, ‘I have no need for you,’ or again the head to the feet, ‘I have no need for you.’ No, much rather, those members of the body which seem to be weaker are necessary. Those parts of the body which we think to be less honorable, on those we bestow more abundant honor; and our unpresentable parts have more abundant modesty, while our presentable parts have no such need. But God composed the body together, giving more abundant honor to the inferior part, that there should be no division in the body, but that the members should have the same care for one another. When one member suffers, all the members suffer with it. When one member is honored, all the members rejoice with it. Now you are the body of Christ, and members individually. God has set some in the assembly: first apostles, second prophets, third teachers, then miracle workers, then gifts of healings, helps, governments, and various kinds of languages. Are all apostles? Are all prophets? Are all teachers? Are all miracle workers? Do all have gifts of healings? Do all speak with various languages? Do all interpret? But earnestly desire the best gifts. Moreover, I show a most excellent way to you.”
- The letter on love, the greatest of faith, hope, and love
The writer (“I”) says, “If I speak with the languages of men and of angels, but don’t have love, I have become sounding brass or a clanging cymbal. If I have the gift of prophecy, and know all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but don’t have love, I am nothing. If I give away all my goods to feed the poor, and if I give my body to be burned, but don’t have love, it profits me nothing. Love is patient and is kind. Love doesn’t envy. Love doesn’t brag, is not proud, doesn’t behave itself inappropriately, doesn’t seek its own way, is not provoked, takes no account of evil; doesn’t rejoice in unrighteousness, but rejoices with the truth; bears all things, believes all things, hopes all things, and endures all things. Love never fails. But where there are prophecies, they will be done away with. Where there are various languages, they will cease. Where there is knowledge, it will be done away with. For we know in part and we prophesy in part; but when that which is complete has come, then that which is partial will be done away with. When I was a child, I spoke as a child, I felt as a child, I thought as a child. Now that I have become a man, I have put away childish things. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I will know fully, even as I was also fully known. But now faith, hope, and love remain—these three. The greatest of these is love.” At 13:12 the Korean Revised Version reads 주께서 나를 아신 것 같이, naming the Lord as the one who knew, where WEB reads “even as I was also fully known”.
- The appeal to desire especially to prophesy
the letter says, “Follow after love and earnestly desire spiritual gifts, but especially that you may prophesy. For he who speaks in another language speaks not to men, but to God, for no one understands, but in the Spirit he speaks mysteries. But he who prophesies speaks to men for their edification, exhortation, and consolation. He who speaks in another language edifies himself, but he who prophesies edifies the assembly. Now I desire to have you all speak with other languages, but even more that you would prophesy. For he is greater who prophesies than he who speaks with other languages, unless he interprets, that the assembly may be built up. But now, brothers, if I come to you speaking with other languages, what would I profit you unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching?” After 14:7–11, which speak of the pipe and the harp, the trumpet and the languages in the world, it goes on, “So also you, since you are zealous for spiritual gifts, seek that you may abound to the building up of the assembly. Therefore let him who speaks in another language pray that he may interpret. For if I pray in another language, my spirit prays, but my understanding is unfruitful. What should I do? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit, and I will sing with the understanding also. Otherwise, if you bless with the spirit, how will he who fills the place of the unlearned say the ‘Amen’ at your giving of thanks, seeing he doesn’t know what you say? For you most certainly give thanks well, but the other person is not built up. I thank my God, I speak with other languages more than you all. However, in the assembly I would rather speak five words with my understanding, that I might instruct others also, than ten thousand words in another language.” At 14:19 the Korean Revised Version reads 교회에서 네가 남을 가르치기 위하여, with 네가 in the second person where WEB has the first person (“I”).
- The letter’s word that other languages are a sign to the unbelieving
the letter says, “Brothers, don’t be children in thoughts, yet in malice be babies, but in thoughts be mature. In the law it is written, ‘By men of strange languages and by the lips of strangers I will speak to this people. They won’t even listen to me that way, says the Lord.’ Therefore other languages are for a sign, not to those who believe, but to the unbelieving; but prophesying is for a sign, not to the unbelieving, but to those who believe. If therefore the whole assembly is assembled together and all speak with other languages, and unlearned or unbelieving people come in, won’t they say that you are crazy? But if all prophesy, and someone unbelieving or unlearned comes in, he is reproved by all, and he is judged by all. And thus the secrets of his heart are revealed. So he will fall down on his face and worship God, declaring that God is among you indeed.” The Korean Revised Version opens the words of the law at 14:21 with 주께서 가라사대, where WEB sets “says the Lord” at the end of the quotation.
- The appeal on other languages, prophecy and order in coming together
the letter says, “What is it then, brothers? When you come together, each one of you has a psalm, has a teaching, has a revelation, has another language, or has an interpretation. Let all things be done to build each other up. If any man speaks in another language, let there be two, or at the most three, and in turn; and let one interpret. But if there is no interpreter, let him keep silent in the assembly, and let him speak to himself and to God. Let two or three of the prophets speak, and let the others discern. But if a revelation is made to another sitting by, let the first keep silent. For you all can prophesy one by one, that all may learn and all may be exhorted. The spirits of the prophets are subject to the prophets, for God is not a God of confusion but of peace, as in all the assemblies of the saints. Let the wives be quiet in the assemblies, for it has not been permitted for them to be talking except in submission, as the law also says, if they desire to learn anything. ‘Let them ask their own husbands at home, for it is shameful for a wife to be talking in the assembly.’ What!? Was it from you that the word of God went out? Or did it come to you alone? If any man thinks himself to be a prophet or spiritual, let him recognize the things which I write to you, that they are the commandment of the Lord. But if anyone is ignorant, let him be ignorant. Therefore, brothers, desire earnestly to prophesy, and don’t forbid speaking with other languages. Let all things be done decently and in order.” WEB sets “as in all the assemblies of the saints” at the end of 14:33; the Korean Revised Version opens 14:34 with 모든 성도의 교회에서 함과 같이, before 여자는 교회에서 잠잠하라. Where WEB reads “the wives” and “a wife” in 14:34–35, the Korean reads 여자, and the words WEB sets in quotation marks at 14:35 stand in the Korean with none.
- The Good News the writer received and delivered
the writer (“I”) says, “Now I declare to you, brothers, the Good News which I preached to you, which also you received, in which you also stand, by which also you are saved, if you hold firmly the word which I preached to you—unless you believed in vain. For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to over five hundred brothers at once, most of whom remain until now, but some have also fallen asleep. Then he appeared to James, then to all the apostles, and last of all, as to the child born at the wrong time, he appeared to me also. For I am the least of the apostles, who is not worthy to be called an apostle, because I persecuted the assembly of God. But by the grace of God I am what I am. His grace which was given to me was not futile, but I worked more than all of them; yet not I, but the grace of God which was with me. Whether then it is I or they, so we preach, and so you believed.” Where WEB reads “the twelve” at 15:5, the Korean Revised Version reads 열 두 제자, the twelve disciples; and where WEB reads “more than all of them” at 15:10, the Korean reads 모든 사도보다, than all the apostles. The text does not say who the James of 15:7 is.
- The letter on the saying that there is no resurrection of the dead
the letter says, “Now if Christ is preached, that he has been raised from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, neither has Christ been raised. If Christ has not been raised, then our preaching is in vain and your faith also is in vain. Yes, we are also found false witnesses of God, because we testified about God that he raised up Christ, whom he didn’t raise up if it is true that the dead are not raised. For if the dead aren’t raised, neither has Christ been raised. If Christ has not been raised, your faith is vain; you are still in your sins. Then they also who are fallen asleep in Christ have perished. If we have only hoped in Christ in this life, we are of all men most pitiable.”
- The letter’s word that Christ became the first fruit of those who are asleep
the letter says, “But now Christ has been raised from the dead. He became the first fruit of those who are asleep. For since death came by man, the resurrection of the dead also came by man. For as in Adam all die, so also in Christ all will be made alive. But each in his own order: Christ the first fruits, then those who are Christ’s at his coming. Then the end comes, when he will deliver up the Kingdom to God the Father, when he will have abolished all rule and all authority and power. For he must reign until he has put all his enemies under his feet. The last enemy that will be abolished is death. For, ‘He put all things in subjection under his feet.’ But when he says, ‘All things are put in subjection’, it is evident that he is excepted who subjected all things to him. When all things have been subjected to him, then the Son will also himself be subjected to him who subjected all things to him, that God may be all in all.”
- The writer’s words on what it profits him if he fought with animals at Ephesus
the writer (“I”) says, “Or else what will they do who are baptized for the dead? If the dead aren’t raised at all, why then are they baptized for the dead? Why do we also stand in jeopardy every hour? I affirm, by the boasting in you which I have in Christ Jesus our Lord, I die daily. If I fought with animals at Ephesus for human purposes, what does it profit me? If the dead are not raised, then ‘let’s eat and drink, for tomorrow we die.’ Don’t be deceived! ‘Evil companionships corrupt good morals.’ Wake up righteously and don’t sin, for some have no knowledge of God. I say this to your shame.” Where WEB reads “for human purposes” at 15:32, the Korean Revised Version reads 범인처럼.
- The letter on the question with what kind of body the dead come
the letter says, “But someone will say, ‘How are the dead raised?’ and, ‘With what kind of body do they come?’ You foolish one, that which you yourself sow is not made alive unless it dies. That which you sow, you don’t sow the body that will be, but a bare grain, maybe of wheat, or of some other kind. But God gives it a body even as it pleased him, and to each seed a body of its own. All flesh is not the same flesh, but there is one flesh of men, another flesh of animals, another of fish, and another of birds. There are also celestial bodies and terrestrial bodies; but the glory of the celestial differs from that of the terrestrial. There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory. So also is the resurrection of the dead. The body is sown perishable; it is raised imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. There is a natural body and there is also a spiritual body. So also it is written, ‘The first man Adam became a living soul.’ The last Adam became a life-giving spirit. However, that which is spiritual isn’t first, but that which is natural, then that which is spiritual. The first man is of the earth, made of dust. The second man is the Lord from heaven. As is the one made of dust, such are those who are also made of dust; and as is the heavenly, such are they also that are heavenly. As we have borne the image of those made of dust, let’s also bear the image of the heavenly.” The Korean Revised Version names the flesh of birds before that of fish at 15:39; at 15:47 it reads 둘째 사람은 하늘에서 나셨느니라, with no word for “the Lord”; and at 15:49 it reads 입으리라, a future, where WEB has “let’s also bear”.
- The letter on the mystery that all will be changed at the last trumpet
the letter says, “Now I say this, brothers, that flesh and blood can’t inherit God’s Kingdom; neither does the perishable inherit imperishable. Behold, I tell you a mystery. We will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound and the dead will be raised incorruptible, and we will be changed. For this perishable body must become imperishable, and this mortal must put on immortality. But when this perishable body will have become imperishable, and this mortal will have put on immortality, then what is written will happen: ‘Death is swallowed up in victory.’ ‘Death, where is your sting? Hades, where is your victory?’ The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brothers, be steadfast, immovable, always abounding in the Lord’s work, because you know that your labor is not in vain in the Lord.” The Korean Revised Version sets 마지막 나팔에 순식간에 홀연히 at 15:51, where WEB sets “in a moment, in the twinkling of an eye, at the last trumpet” at 15:52. At 15:55 the Korean asks of the victory first and of the sting after it, and calls on 사망, death, both times, where WEB names “Hades” the second time.
- The appeal concerning the collection for the saints
the writer (“I”) says, “Now concerning the collection for the saints: as I commanded the assemblies of Galatia, you do likewise. On the first day of every week, let each one of you save as he may prosper, that no collections are made when I come. When I arrive, I will send whoever you approve with letters to carry your gracious gift to Jerusalem. If it is appropriate for me to go also, they will go with me.” Where WEB reads “your gracious gift” at 16:3, the Korean Revised Version reads 너희의 은혜를.
- The plan to come after passing through Macedonia, and the words on Timothy and Apollos
the writer (“I”) says, “I will come to you when I have passed through Macedonia, for I am passing through Macedonia. But with you it may be that I will stay with you, or even winter with you, that you may send me on my journey wherever I go. For I do not wish to see you now in passing, but I hope to stay a while with you, if the Lord permits. But I will stay at Ephesus until Pentecost, for a great and effective door has opened to me, and there are many adversaries.” These are plans, to come after passing through Macedonia and to stay at Ephesus until Pentecost, and the text does not say that they were carried out. The writer goes on, “Now if Timothy comes, see that he is with you without fear, for he does the work of the Lord, as I also do. Therefore let no one despise him. But set him forward on his journey in peace, that he may come to me; for I expect him with the brothers. Now concerning Apollos the brother, I strongly urged him to come to you with the brothers, but it was not at all his desire to come now; but he will come when he has an opportunity.” Where WEB reads “it was not at all his desire to come now” at 16:12, the Korean Revised Version reads 지금은 갈 뜻이 일절 없으나, in the present.
- The last appeals, the greetings, and Paul’s greeting with his own hand
the letter says, “Watch! Stand firm in the faith! Be courageous! Be strong! Let all that you do be done in love.” The writer (“I”) urges, “Now I beg you, brothers—you know the house of Stephanas, that it is the first fruits of Achaia, and that they have set themselves to serve the saints—that you also be in subjection to such, and to everyone who helps in the work and labors. I rejoice at the coming of Stephanas, Fortunatus, and Achaicus; for that which was lacking on your part, they supplied. For they refreshed my spirit and yours. Therefore acknowledge those who are like that.” The letter goes on, “The assemblies of Asia greet you. Aquila and Priscilla greet you warmly in the Lord, together with the assembly that is in their house. All the brothers greet you. Greet one another with a holy kiss.” It closes, “This greeting is by me, Paul, with my own hand. If any man doesn’t love the Lord Jesus Christ, let him be cursed. Come, Lord! The grace of the Lord Jesus Christ be with you. My love to all of you in Christ Jesus. Amen.” Where WEB reads “Aquila and Priscilla” at 16:19, the Korean Revised Version reads 아굴라와 브리스가. At 16:22 the Korean reads 주를, the Lord, where WEB reads “the Lord Jesus Christ”, and 주께서 임하시느니라, the Lord comes, where WEB reads “Come, Lord!”; the Korean has no “Amen” at the end of 16:24.
2 Corinthians
- Paul and Timothy’s greeting to the assembly of God at Corinth
Paul, an apostle of Christ Jesus through the will of God, and Timothy, “our brother”, to the assembly of God which is at Corinth, with all the saints who are in the whole of Achaia: “Grace to you and peace from God our Father and the Lord Jesus Christ.”
- The letter’s blessing of the God of all comfort
The letter says, “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our affliction, that we may be able to comfort those who are in any affliction, through the comfort with which we ourselves are comforted by God. For as the sufferings of Christ abound to us, even so our comfort also abounds through Christ. But if we are afflicted, it is for your comfort and salvation. If we are comforted, it is for your comfort, which produces in you the patient enduring of the same sufferings which we also suffer. Our hope for you is steadfast, knowing that, since you are partakers of the sufferings, so you are also of the comfort.”
- The letter on the affliction in Asia
The letter says, “For we don’t desire to have you uninformed, brothers, concerning our affliction which happened to us in Asia: that we were weighed down exceedingly, beyond our power, so much that we despaired even of life. Yes, we ourselves have had the sentence of death within ourselves, that we should not trust in ourselves, but in God who raises the dead, who delivered us out of so great a death, and does deliver, on whom we have set our hope that he will also still deliver us, you also helping together on our behalf by your supplication; that, for the gift given to us by means of many, thanks may be given by many persons on your behalf.”
- The letter on the testimony of conscience and boasting
The letter says, “For our boasting is this: the testimony of our conscience that in holiness and sincerity of God, not in fleshly wisdom but in the grace of God, we behaved ourselves in the world, and more abundantly toward you. For we write no other things to you than what you read or even acknowledge, and I hope you will acknowledge to the end—as also you acknowledged us in part—that we are your boasting, even as you also are ours, in the day of our Lord Jesus.”
- The writer on the plan to pass into Macedonia and on to Judea
The writer (“I”) says, “In this confidence, I was determined to come first to you, that you might have a second benefit, and by you to pass into Macedonia, and again from Macedonia to come to you, and to be sent forward by you on my journey to Judea. When I therefore planned this, did I show fickleness?” 1:18–19 say, “But as God is faithful, our word toward you was not ‘Yes and no.’ For the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy—was not ‘Yes and no,’ but in him is ‘Yes.’” 1:21–22 say, “Now he who establishes us with you in Christ and anointed us is God, who also sealed us and gave us the down payment of the Spirit in our hearts.”
- The writer on why he did not come to Corinth
The writer (“I”) says, “But I call God for a witness to my soul, that to spare you, I didn’t come to Corinth. We don’t control your faith, but are fellow workers with you for your joy. For you stand firm in faith.” At 1:23 the Korean has 다시 (“again”), which WEB does not.
- The writer on not coming again in sorrow and writing with many tears
The writer (“I”) says, “But I determined this for myself, that I would not come to you again in sorrow. For if I make you grieve, then who will make me glad but he who is made to grieve by me? And I wrote this very thing to you, so that when I came, I wouldn’t have sorrow from them of whom I ought to rejoice; having confidence in you all that my joy would be shared by all of you. For out of much affliction and anguish of heart I wrote to you with many tears, not that you should be made to grieve, but that you might know the love that I have so abundantly for you.”
- The appeal to forgive and comfort the one who caused sorrow
The writer (“I”) urges, “But if any has caused sorrow, he has caused sorrow not to me, but in part (that I not press too heavily) to you all. This punishment which was inflicted by the many is sufficient for such a one; so that, on the contrary, you should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his excessive sorrow. Therefore I beg you to confirm your love toward him.” 2:10–11 say, “Now I also forgive whomever you forgive anything. For if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ, that no advantage may be gained over us by Satan, for we are not ignorant of his schemes.”
- The writer’s coming to Troas, not finding Titus, and going out into Macedonia
The writer (“I”) says, “Now when I came to Troas for the Good News of Christ, and when a door was opened to me in the Lord, I had no relief for my spirit, because I didn’t find Titus my brother, but taking my leave of them, I went out into Macedonia.”
- The letter on the sweet aroma of Christ
The letter says, “Now thanks be to God who always leads us in triumph in Christ, and reveals through us the sweet aroma of his knowledge in every place. For we are a sweet aroma of Christ to God in those who are being saved and in those who perish: to the one a stench from death to death, to the other a sweet aroma from life to life. Who is sufficient for these things? For we are not as so many, peddling the word of God. But as of sincerity, but as of God, in the sight of God, we speak in Christ.”
- The letter on letters of commendation and servants of a new covenant
The letter says, “Are we beginning again to commend ourselves? Or do we need, as do some, letters of commendation to you or from you? You are our letter, written in our hearts, known and read by all men, being revealed that you are a letter of Christ, served by us, written not with ink, but with the Spirit of the living God; not in tablets of stone, but in tablets that are hearts of flesh. Such confidence we have through Christ toward God, not that we are sufficient of ourselves to account anything as from ourselves; but our sufficiency is from God, who also made us sufficient as servants of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life.”
- The letter on the veil on Moses’ face
The letter says, “But if the service of death, written engraved on stones, came with glory, so that the children of Israel could not look steadfastly on the face of Moses for the glory of his face, which was passing away, won’t service of the Spirit be with much more glory?” 3:12–18 say, “Having therefore such a hope, we use great boldness of speech, and not as Moses, who put a veil on his face so that the children of Israel wouldn’t look steadfastly on the end of that which was passing away. But their minds were hardened, for until this very day at the reading of the old covenant the same veil remains, because in Christ it passes away. But to this day, when Moses is read, a veil lies on their heart. But whenever someone turns to the Lord, the veil is taken away. Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty. But we all, with unveiled face seeing the glory of the Lord as in a mirror, are transformed into the same image from glory to glory, even as from the Lord, the Spirit.”
- The letter on the light of the Good News of the glory of Christ
The letter says, “Therefore, seeing we have this ministry, even as we obtained mercy, we don’t faint. But we have renounced the hidden things of shame, not walking in craftiness nor handling the word of God deceitfully, but by the manifestation of the truth commending ourselves to every man’s conscience in the sight of God. Even if our Good News is veiled, it is veiled in those who are dying, in whom the god of this world has blinded the minds of the unbelieving, that the light of the Good News of the glory of Christ, who is the image of God, should not dawn on them. For we don’t preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake, seeing it is God who said, ‘Light will shine out of darkness,’ who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.”
- The letter on the treasure in clay vessels
The letter says, “But we have this treasure in clay vessels, that the exceeding greatness of the power may be of God and not from ourselves. We are pressed on every side, yet not crushed; perplexed, yet not to despair; pursued, yet not forsaken; struck down, yet not destroyed; always carrying in the body the putting to death of the Lord Jesus, that the life of Jesus may also be revealed in our body.” 4:16–18 say, “Therefore we don’t faint, but though our outward person is decaying, yet our inward person is renewed day by day. For our light affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory, while we don’t look at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal.”
- The letter on the earthly house of the tent and the house eternal in the heavens
The letter says, “For we know that if the earthly house of our tent is dissolved, we have a building from God, a house not made with hands, eternal, in the heavens.” 5:6–10 say, “Therefore we are always confident and know that while we are at home in the body, we are absent from the Lord; for we walk by faith, not by sight. We are courageous, I say, and are willing rather to be absent from the body and to be at home with the Lord. Therefore also we make it our aim, whether at home or absent, to be well pleasing to him. For we must all be revealed before the judgment seat of Christ that each one may receive the things in the body according to what he has done, whether good or bad.”
- The letter on the ministry of reconciliation and ambassadors on behalf of Christ
The letter says, “Knowing therefore the fear of the Lord, we persuade men, but we are revealed to God, and I hope that we are revealed also in your consciences.” 5:17–21 say, “Therefore if anyone is in Christ, he is a new creation. The old things have passed away. Behold, all things have become new. But all things are of God, who reconciled us to himself through Jesus Christ, and gave to us the ministry of reconciliation; namely, that God was in Christ reconciling the world to himself, not reckoning to them their trespasses, and having committed to us the word of reconciliation. We are therefore ambassadors on behalf of Christ, as though God were entreating by us: we beg you on behalf of Christ, be reconciled to God. For him who knew no sin he made to be sin on our behalf, so that in him we might become the righteousness of God.” At 5:18, where WEB reads “through Jesus Christ”, the Korean reads 그리스도로 말미암아 (“through Christ”).
- The appeal not to receive the grace of God in vain
The letter urges, “Working together, we entreat also that you do not receive the grace of God in vain. For he says, ‘At an acceptable time I listened to you. In a day of salvation I helped you.’ Behold, now is the acceptable time. Behold, now is the day of salvation.” 6:3–10 say, “We give no occasion of stumbling in anything, that our service may not be blamed, but in everything commending ourselves as servants of God: in great endurance, in afflictions, in hardships, in distresses, in beatings, in imprisonments, in riots, in labors, in watchings, in fastings, in pureness, in knowledge, in perseverance, in kindness, in the Holy Spirit, in sincere love, in the word of truth, in the power of God, by the armor of righteousness on the right hand and on the left, by glory and dishonor, by evil report and good report, as deceivers and yet true, as unknown and yet well known, as dying and behold—we live, as punished and not killed, as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing and yet possessing all things.”
- The appeal to open the heart and not to be unequally yoked with unbelievers
The letter urges, “Our mouth is open to you, Corinthians. Our heart is enlarged. You are not restricted by us, but you are restricted by your own affections. Now in return—I speak as to my children—you also open your hearts. Don’t be unequally yoked with unbelievers, for what fellowship do righteousness and iniquity have? Or what fellowship does light have with darkness? What agreement does Christ have with Belial? Or what portion does a believer have with an unbeliever? What agreement does a temple of God have with idols? For you are a temple of the living God. Even as God said, ‘I will dwell in them and walk in them. I will be their God and they will be my people.’ Therefore ‘“Come out from among them, and be separate,” says the Lord. “Touch no unclean thing. I will receive you. I will be to you a Father. You will be to me sons and daughters,” says the Lord Almighty.’” At 6:16, where WEB reads “you are a temple of the living God”, the Korean reads 우리는 살아 계신 하나님의 성전이라 (“we are the temple of the living God”).
- The appeal for cleansing from all defilement of flesh and spirit
The letter urges, “Having therefore these promises, beloved, let’s cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God. Open your hearts to us. We wronged no one. We corrupted no one. We took advantage of no one.” 7:3–4 say, “I say this not to condemn you, for I have said before that you are in our hearts to die together and live together. Great is my boldness of speech toward you. Great is my boasting on your behalf. I am filled with comfort. I overflow with joy in all our affliction.”
- The writer on the comfort by the coming of Titus
The writer (“I”) says, “For even when we had come into Macedonia, our flesh had no relief, but we were afflicted on every side. Fightings were outside. Fear was inside. Nevertheless, he who comforts the lowly, God, comforted us by the coming of Titus, and not by his coming only, but also by the comfort with which he was comforted in you while he told us of your longing, your mourning, and your zeal for me, so that I rejoiced still more. For though I grieved you with my letter, I do not regret it, though I did regret it. For I see that my letter made you grieve, though just for a while.” 7:13–16 say, “Therefore we have been comforted. In our comfort we rejoiced the more exceedingly for the joy of Titus, because his spirit has been refreshed by you all. For if in anything I have boasted to him on your behalf, I was not disappointed. But as we spoke all things to you in truth, so our glorying also which I made before Titus was found to be truth. His affection is more abundantly toward you, while he remembers all of your obedience, how with fear and trembling you received him. I rejoice that in everything I am confident concerning you.”
- The letter on the grace given in the assemblies of Macedonia
The writer (“I”) says, “Moreover, brothers, we make known to you the grace of God which has been given in the assemblies of Macedonia, how in a severe ordeal of affliction, the abundance of their joy and their deep poverty abounded to the riches of their generosity. For according to their power, I testify, yes and beyond their power, they gave of their own accord, begging us with much entreaty to receive this grace and the fellowship in the service to the saints. This was not as we had expected, but first they gave their own selves to the Lord, and to us through the will of God. So we urged Titus, that as he had made a beginning before, so he would also complete in you this grace. But as you abound in everything—in faith, utterance, knowledge, all earnestness, and in your love to us—see that you also abound in this grace.” At 8:6 the Korean Revised Version does not say who made the beginning (너희 가운데서 시작하였은즉), and gives what Titus was urged as words to him (이 은혜를 그대로 성취케 하라 하였노라), where WEB reads “that as he had made a beginning before, so he would also complete in you this grace”.
- The appeal to complete the doing, that there may be equality
The writer (“I”) says, “I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love. For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty might become rich. I give advice in this: it is expedient for you who were the first to start a year ago, not only to do, but also to be willing. But now complete the doing also, that as there was the readiness to be willing, so there may be the completion also out of your ability. For if the readiness is there, it is acceptable according to what you have, not according to what you don’t have. For this is not that others may be eased and you distressed, but for equality. Your abundance at this present time supplies their lack, that their abundance also may become a supply for your lack, that there may be equality. As it is written, ‘He who gathered much had nothing left over, and he who gathered little had no lack.’”
- Titus going out of his own accord, and the brother sent with him
The writer (“I”) says, “But thanks be to God, who puts the same earnest care for you into the heart of Titus. For he indeed accepted our exhortation, but being himself very earnest, he went out to you of his own accord. We have sent together with him the brother whose praise in the Good News is known throughout all the assemblies. Not only so, but he was also appointed by the assemblies to travel with us in this grace, which is served by us to the glory of the Lord himself, and to show our readiness. We are avoiding this, that any man should blame us concerning this abundance which is administered by us. Having regard for honorable things, not only in the sight of the Lord, but also in the sight of men. We have sent with them our brother whom we have many times proved earnest in many things, but now much more earnest, by reason of the great confidence which he has in you. As for Titus, he is my partner and fellow worker for you. As for our brothers, they are the apostles of the assemblies, the glory of Christ. Therefore show the proof of your love to them before the assemblies, and of our boasting on your behalf.” At 8:18 the Korean Revised Version names no sender (또 저와 함께 한 형제를 보내었으니), where WEB reads “We have sent together with him the brother”; at 8:23 it reads 여러 교회의 사자들, messengers of the assemblies, where WEB reads “the apostles of the assemblies”. Neither edition names the brothers of 8:18 and 8:22.
- The letter on the service to the saints and the gift to be arranged ahead of time
The writer (“I”) says, “It is indeed unnecessary for me to write to you concerning the service to the saints, for I know your readiness, of which I boast on your behalf to those of Macedonia, that Achaia has been prepared for the past year. Your zeal has stirred up very many of them. But I have sent the brothers so that our boasting on your behalf may not be in vain in this respect, that, just as I said, you may be prepared, lest by any means, if anyone from Macedonia comes there with me and finds you unprepared, we (to say nothing of you) would be disappointed in this confident boasting. I thought it necessary therefore to entreat the brothers that they would go before to you and arrange ahead of time the generous gift that you promised before, that the same might be ready as a matter of generosity, and not of greediness.” The Korean Revised Version reads 마게도냐인들, the Macedonians, at 9:2 and 9:4, where WEB reads “those of Macedonia” and “anyone from Macedonia”; at 9:3 it names no sender (이 형제들을 보낸 것은), where WEB reads “I have sent the brothers”.
- The letter on sowing bountifully and on the cheerful giver
The writer (“I”) says, “Remember this: he who sows sparingly will also reap sparingly. He who sows bountifully will also reap bountifully. Let each man give according as he has determined in his heart, not grudgingly or under compulsion, for God loves a cheerful giver. And God is able to make all grace abound to you, that you, always having all sufficiency in everything, may abound to every good work. As it is written, ‘He has scattered abroad. He has given to the poor. His righteousness remains forever.’ Now may he who supplies seed to the sower and bread for food, supply and multiply your seed for sowing, and increase the fruits of your righteousness, you being enriched in everything for all generosity, which produces thanksgiving to God through us. For this service of giving that you perform not only makes up for lack among the saints, but abounds also through much giving of thanks to God, seeing that through the proof given by this service, they glorify God for the obedience of your confession to the Good News of Christ and for the generosity of your contribution to them and to all, while they themselves also, with supplication on your behalf, yearn for you by reason of the exceeding grace of God in you. Now thanks be to God for his unspeakable gift!” At 9:10 the Korean Revised Version tells what the one who supplies seed will do (심는 자에게 씨와 먹을 양식을 주시는 이가 너희 심을 것을 주사 풍성하게 하시고 너희 의의 열매를 더하게 하시리니), where WEB has a wish, “Now may he who supplies seed to the sower and bread for food, supply and multiply your seed for sowing, and increase the fruits of your righteousness”.
- Paul’s own entreaty by the humility and gentleness of Christ
Paul writes, “Now I Paul, myself, entreat you by the humility and gentleness of Christ, I who in your presence am lowly among you, but being absent am bold toward you. Yes, I beg you that I may not, when present, show courage with the confidence with which I intend to be bold against some, who consider us to be walking according to the flesh. For though we walk in the flesh, we don’t wage war according to the flesh; for the weapons of our warfare are not of the flesh, but mighty before God to the throwing down of strongholds, throwing down imaginations and every high thing that is exalted against the knowledge of God and bringing every thought into captivity to the obedience of Christ, and being in readiness to avenge all disobedience when your obedience is made full.”
- The letter on boasting within proper limits
The writer (“I”) says, “Do you look at things only as they appear in front of your face? If anyone trusts in himself that he is Christ’s, let him consider this again with himself, that even as he is Christ’s, so we also are Christ’s. For even if I boast somewhat abundantly concerning our authority, which the Lord gave for building you up and not for casting you down, I will not be ashamed, that I may not seem as if I desire to terrify you by my letters. For, ‘His letters’, they say, ‘are weighty and strong, but his bodily presence is weak, and his speech is despised.’ Let such a person consider this, that what we are in word by letters when we are absent, such are we also in deed when we are present. For we are not bold to number or compare ourselves with some of those who commend themselves. But they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding. But we will not boast beyond proper limits, but within the boundaries with which God appointed to us, which reach even to you. For we don’t stretch ourselves too much, as though we didn’t reach to you. For we came even as far as to you with the Good News of Christ, not boasting beyond proper limits in other men’s labors, but having hope that as your faith grows, we will be abundantly enlarged by you in our sphere of influence, so as to preach the Good News even to the parts beyond you, not to boast in what someone else has already done. But ‘he who boasts, let him boast in the Lord.’ For it isn’t he who commends himself who is approved, but whom the Lord commends.” At 10:7 the Korean Revised Version states 너희는 외모만 보는도다, where WEB asks, “Do you look at things only as they appear in front of your face?”
- The letter on false apostles and deceitful workers
The writer (“I”) says, “I wish that you would bear with me in a little foolishness, but indeed you do bear with me. For I am jealous over you with a godly jealousy. For I promised you in marriage to one husband, that I might present you as a pure virgin to Christ. But I am afraid that somehow, as the serpent deceived Eve in his craftiness, so your minds might be corrupted from the simplicity that is in Christ. For if he who comes preaches another Jesus whom we didn’t preach, or if you receive a different spirit which you didn’t receive, or a different ‘good news’ which you didn’t accept, you put up with that well enough. For I reckon that I am not at all behind the very best apostles. But though I am unskilled in speech, yet I am not unskilled in knowledge. No, in every way we have been revealed to you in all things. Or did I commit a sin in humbling myself that you might be exalted, because I preached to you God’s Good News free of charge? I robbed other assemblies, taking wages from them that I might serve you. When I was present with you and was in need, I wasn’t a burden on anyone, for the brothers, when they came from Macedonia, supplied the measure of my need. In everything I kept myself from being burdensome to you, and I will continue to do so. As the truth of Christ is in me, no one will stop me from this boasting in the regions of Achaia. Why? Because I don’t love you? God knows. But what I do, that I will continue to do, that I may cut off opportunity from those who desire an opportunity, that in which they boast, they may be recognized just like us. For such men are false apostles, deceitful workers, masquerading as Christ’s apostles. And no wonder, for even Satan masquerades as an angel of light. It is no great thing therefore if his servants also masquerade as servants of righteousness, whose end will be according to their works.” At 11:1 the Korean Revised Version asks, 청컨대 나를 용납하라, where WEB reads “but indeed you do bear with me”; at 11:15 it reads 사단의 일군들, Satan’s servants, where WEB reads “his servants”.
- The letter on boasting as in foolishness
The writer (“I”) says, “I say again, let no one think me foolish. But if so, yet receive me as foolish, that I also may boast a little. That which I speak, I don’t speak according to the Lord, but as in foolishness, in this confidence of boasting. Seeing that many boast after the flesh, I will also boast. For you bear with the foolish gladly, being wise. For you bear with a man if he brings you into bondage, if he devours you, if he takes you captive, if he exalts himself, or if he strikes you on the face. To my shame, I speak as though we had been weak. Yet in whatever way anyone is bold (I speak in foolishness), I am bold also.”
- The labors, stripes and perils the writer tells of
The writer (“I”) says, “Are they Hebrews? So am I. Are they Israelites? So am I. Are they the offspring of Abraham? So am I. Are they servants of Christ? (I speak as one beside himself.) I am more so: in labors more abundantly, in prisons more abundantly, in stripes above measure, and in deaths often. Five times I received forty stripes minus one from the Jews. Three times I was beaten with rods. Once I was stoned. Three times I suffered shipwreck. I have been a night and a day in the deep. I have been in travels often, perils of rivers, perils of robbers, perils from my countrymen, perils from the Gentiles, perils in the city, perils in the wilderness, perils in the sea, perils among false brothers; in labor and travail, in watchings often, in hunger and thirst, in fastings often, and in cold and nakedness. Besides those things that are outside, there is that which presses on me daily: anxiety for all the assemblies. Who is weak, and I am not weak? Who is caused to stumble, and I don’t burn with indignation?” At 11:25 the Korean Revised Version runs the shipwrecks and the night and a day in the deep into one clause (세번 파선하는데 일주야를 깊음에서 지냈으며).
- The writer let down in a basket at Damascus
The writer (“I”) says, “If I must boast, I will boast of the things that concern my weakness. The God and Father of the Lord Jesus Christ, he who is blessed forever more, knows that I don’t lie. In Damascus the governor under King Aretas guarded the Damascenes’ city, desiring to arrest me. I was let down in a basket through a window by the wall, and escaped his hands.” Where WEB reads “I was let down in a basket”, the Korean Revised Version reads 내가 광주리를 타고 들창문으로 성벽을 내려가, with the writer going down himself; where WEB reads “the Damascenes’ city”, it reads 다메섹 성, the city of Damascus. Neither edition names the governor.
- The writer’s words on a man caught up into the third heaven and on the thorn in the flesh
The writer (“I”) says, “It is doubtless not profitable for me to boast, but I will come to visions and revelations of the Lord. I know a man in Christ who was caught up into the third heaven fourteen years ago—whether in the body, I don’t know, or whether out of the body, I don’t know; God knows. I know such a man (whether in the body, or outside of the body, I don’t know; God knows), how he was caught up into Paradise and heard unspeakable words, which it is not lawful for a man to utter. On behalf of such a one I will boast, but on my own behalf I will not boast, except in my weaknesses. For if I would desire to boast, I will not be foolish; for I will speak the truth. But I refrain, so that no man may think more of me than that which he sees in me or hears from me. By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, a thorn in the flesh was given to me: a messenger of Satan to torment me, that I should not be exalted excessively. Concerning this thing, I begged the Lord three times that it might depart from me. He has said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’ Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me. Therefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, and in distresses, for Christ’s sake. For when I am weak, then am I strong.” At 12:7 the Korean Revised Version reads 주셨으니 and WEB “was given to me”, naming no giver; at 12:9 the Korean Revised Version reads 내게 이르시기를 and WEB “He has said to me”, naming no speaker.
- The writer’s words on the signs of an apostle
The writer (“I”) says, “I have become foolish in boasting. You compelled me, for I ought to have been commended by you, for I am in no way inferior to the very best apostles, though I am nothing. Truly the signs of an apostle were worked among you in all perseverance, in signs and wonders and mighty works. For what is there in which you were made inferior to the rest of the assemblies, unless it is that I myself was not a burden to you? Forgive me this wrong!” At 12:12 WEB reads “the signs of an apostle were worked among you”, naming no worker, where the Korean Revised Version has the writer work them (사도의 표 된 것은 내가 너희 가운데서 모든 참음과 표적과 기사와 능력을 행한 것이라).
- The plan to come the third time, and Titus exhorted and the brother sent
The writer (“I”) says, “Behold, this is the third time I am ready to come to you, and I will not be a burden to you; for I seek not your possessions, but you. For the children ought not to save up for the parents, but the parents for the children. I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less? Even so, I myself didn’t burden you. But you might say that being crafty, I caught you with deception. Did I take advantage of you by anyone of those whom I have sent to you? I exhorted Titus, and I sent the brother with him. Did Titus take any advantage of you? Didn’t we walk in the same spirit? Didn’t we walk in the same steps?” The third coming is told only as something the writer is ready to do, not as done; exhorting Titus and sending the brother with him is told as done. At 12:16 the Korean Revised Version gives the charge as someone’s words (어떤이의 말이), where WEB reads “But you might say”.
- The writer’s fears for when he comes again
The writer (“I”) says, “Again, do you think that we are excusing ourselves to you? In the sight of God we speak in Christ. But all things, beloved, are for your edifying. For I am afraid that perhaps when I come, I might find you not the way I want to, and that I might be found by you as you don’t desire, that perhaps there would be strife, jealousy, outbursts of anger, factions, slander, whisperings, proud thoughts, or riots, that again when I come my God would humble me before you, and I would mourn for many of those who have sinned before now, and not repented of the uncleanness, sexual immorality, and lustfulness which they committed.” At 12:19 the Korean Revised Version states 이 때까지 우리가 우리를 너희에게 변명하는 줄로 생각하는구나, where WEB asks, “Again, do you think that we are excusing ourselves to you?”
- The plan to come the third time, and why the writer writes these things while absent
The writer (“I”) says, “This is the third time I am coming to you. ‘At the mouth of two or three witnesses shall every word be established.’ I have warned previously, and I warn again, as when I was present the second time, so now, being absent, I write to those who have sinned before now and to all the rest that if I come again, I will not spare, seeing that you seek a proof of Christ who speaks in me who is not weak, but is powerful in you. For he was crucified through weakness, yet he lives through the power of God. For we also are weak in him, but we will live with him through the power of God toward you. Examine your own selves, whether you are in the faith. Test your own selves. Or don’t you know about your own selves, that Jesus Christ is in you?—unless indeed you are disqualified. But I hope that you will know that we aren’t disqualified. Now I pray to God that you do no evil; not that we may appear approved, but that you may do that which is honorable, though we may seem to have failed. For we can do nothing against the truth, but for the truth. For we rejoice when we are weak and you are strong. We also pray for this: your becoming perfect. For this cause I write these things while absent, that I may not deal sharply when present, according to the authority which the Lord gave me for building up and not for tearing down.” The third coming is told as something to come, not as done. At 13:2 the Korean Revised Version reads 미리 말하노니, where WEB reads “I write to those who have sinned before now”; at 13:4 it names Christ (그리스도께서 약하심으로 십자가에 못 박히셨으나), where WEB reads “For he was crucified through weakness”; at 13:7 it reads 우리가 하나님께서 너희로 악을 조금도 행하지 않게 하시기를 구하노니, with “we”, where WEB reads “Now I pray to God that you do no evil”.
- The last words and the greeting of all the saints
The writer (“I”) says, “Finally, brothers, rejoice! Be perfected. Be comforted. Be of the same mind. Live in peace, and the God of love and peace will be with you. Greet one another with a holy kiss. All the saints greet you. The grace of the Lord Jesus Christ, God’s love, and the fellowship of the Holy Spirit be with you all. Amen.” The Korean Revised Version gives these words as 13:11–13: it ends 13:11 with the holy kiss (거룩하게 입맞춤으로 서로 문안하라), gives the greeting of all the saints as 13:12 and the grace as 13:13, has no 13:14, and has no “Amen”.
Galatians
- Paul’s greeting to the assemblies of Galatia
Paul, an apostle, “and all the brothers who are with me”, to the assemblies of Galatia: “Grace to you and peace from God the Father and our Lord Jesus Christ, who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father—to whom be the glory forever and ever. Amen.” Verse 1 calls Paul an apostle “not from men, nor through man, but through Jesus Christ, and God the Father, who raised him from the dead”.
- The writer marvels at the deserting to a different “good news”
the writer (“I”) says, “I marvel that you are so quickly deserting him who called you in the grace of Christ to a different ‘good news’, but there isn’t another ‘good news.’ Only there are some who trouble you and want to pervert the Good News of Christ. But even though we, or an angel from heaven, should preach to you any ‘good news’ other than that which we preached to you, let him be cursed. As we have said before, so I now say again: if any man preaches to you any ‘good news’ other than that which you received, let him be cursed. For am I now seeking the favor of men, or of God? Or am I striving to please men? For if I were still pleasing men, I wouldn’t be a servant of Christ.”
- The writer’s persecution of the assembly of God and his going into Arabia
the writer (“I”) says, “But I make known to you, brothers, concerning the Good News which was preached by me, that it is not according to man. For I didn’t receive it from man, nor was I taught it, but it came to me through revelation of Jesus Christ. For you have heard of my way of living in time past in the Jews’ religion, how that beyond measure I persecuted the assembly of God and ravaged it. I advanced in the Jews’ religion beyond many of my own age among my countrymen, being more exceedingly zealous for the traditions of my fathers. But when it was the good pleasure of God, who separated me from my mother’s womb and called me through his grace, to reveal his Son in me, that I might preach him among the Gentiles, I didn’t immediately confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia. Then I returned to Damascus.”
- The writer went up to Jerusalem to visit Peter
the writer (“I”) says, “Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days. But of the other apostles I saw no one except James, the Lord’s brother. Now about the things which I write to you, behold, before God, I’m not lying. Then I came to the regions of Syria and Cilicia. I was still unknown by face to the assemblies of Judea which were in Christ, but they only heard, ‘He who once persecuted us now preaches the faith that he once tried to destroy.’ So they glorified God in me.” At 1:18 the Korean Revised Version reads 게바 (Cephas) where WEB reads “Peter”.
- The writer went up again to Jerusalem and was given the right hand of fellowship
the writer (“I”) says, “Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me. I went up by revelation, and I laid before them the Good News which I preach among the Gentiles, but privately before those who were respected, for fear that I might be running, or had run, in vain. But not even Titus, who was with me, being a Greek, was compelled to be circumcised. This was because of the false brothers secretly brought in, who stole in to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage, to whom we gave no place in the way of subjection, not for an hour, that the truth of the Good News might continue with you. But from those who were reputed to be important—whatever they were, it makes no difference to me; God doesn’t show partiality to man—they, I say, who were respected imparted nothing to me, but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcised, even as Peter with the Good News for the circumcised—for he who worked through Peter in the apostleship with the circumcised also worked through me with the Gentiles—and when they perceived the grace that was given to me, James and Cephas and John, those who were reputed to be pillars, gave to Barnabas and me the right hand of fellowship, that we should go to the Gentiles, and they to the circumcision. They only asked us to remember the poor—which very thing I was also zealous to do.”
- The writer resisted Peter to his face at Antioch
the writer (“I”) says, “But when Peter came to Antioch, I resisted him to his face, because he stood condemned. For before some people came from James, he ate with the Gentiles. But when they came, he drew back and separated himself, fearing those who were of the circumcision. And the rest of the Jews joined him in his hypocrisy, so that even Barnabas was carried away with their hypocrisy. But when I saw that they didn’t walk uprightly according to the truth of the Good News, I said to Peter before them all,” and the words to Peter open, “If you, being a Jew, live as the Gentiles do, and not as the Jews do, why do you compel the Gentiles to live as the Jews do?” WEB does not close these words within 2:14. The Korean Revised Version reads 게바 (Cephas) at 2:11 and 2:14, where WEB reads “Peter”, and closes the words to him at 2:14 with 하였노라.
- The words that no flesh will be justified by the works of the law
in WEB the words the writer (“I”) opened at 2:14 go on through these seven verses and close at the end of 2:21: “We, being Jews by nature and not Gentile sinners, yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law, because no flesh will be justified by the works of the law. But if while we sought to be justified in Christ, we ourselves also were found sinners, is Christ a servant of sin? Certainly not! For if I build up again those things which I destroyed, I prove myself a law-breaker. For I through the law died to the law, that I might live to God. I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. That life which I now live in the flesh, I live by faith in the Son of God, who loved me and gave himself up for me. I don’t reject the grace of God. For if righteousness is through the law, then Christ died for nothing!” The Korean Revised Version closes those words at the end of 2:14, and gives these seven verses as the letter’s own.
- The letter’s word that those who are of faith are blessed with Abraham
the writer (“I”) says, “Foolish Galatians, who has bewitched you not to obey the truth, before whose eyes Jesus Christ was openly portrayed among you as crucified? I just want to learn this from you: Did you receive the Spirit by the works of the law, or by hearing of faith? Are you so foolish? Having begun in the Spirit, are you now completed in the flesh? Did you suffer so many things in vain, if it is indeed in vain? He therefore who supplies the Spirit to you and does miracles among you, does he do it by the works of the law, or by hearing of faith? Even so, Abraham ‘believed God, and it was counted to him for righteousness.’ Know therefore that those who are of faith are children of Abraham. The Scripture, foreseeing that God would justify the Gentiles by faith, preached the Good News beforehand to Abraham, saying, ‘In you all the nations will be blessed.’ So then, those who are of faith are blessed with the faithful Abraham.”
- The letter’s word that Christ redeemed from the curse of the law
the letter says, “For as many as are of the works of the law are under a curse. For it is written, ‘Cursed is everyone who doesn’t continue in all things that are written in the book of the law, to do them.’ Now that no man is justified by the law before God is evident, for, ‘The righteous will live by faith.’ The law is not of faith, but, ‘The man who does them will live by them.’ Christ redeemed us from the curse of the law, having become a curse for us. For it is written, ‘Cursed is everyone who hangs on a tree,’ that the blessing of Abraham might come on the Gentiles through Christ Jesus, that we might receive the promise of the Spirit through faith.”
- The letter’s word that the law, which came four hundred thirty years after, does not annul the covenant
the writer (“I”) says, “Brothers, speaking of human terms, though it is only a man’s covenant, yet when it has been confirmed, no one makes it void or adds to it. Now the promises were spoken to Abraham and to his offspring. He doesn’t say, ‘To descendants’, as of many, but as of one, ‘To your offspring’, which is Christ. Now I say this: A covenant confirmed beforehand by God in Christ, the law, which came four hundred thirty years after, does not annul, so as to make the promise of no effect. For if the inheritance is of the law, it is no more of promise; but God has granted it to Abraham by promise. Then why is there the law? It was added because of transgressions, until the offspring should come to whom the promise has been made. It was ordained through angels by the hand of a mediator. Now a mediator is not between one, but God is one. Is the law then against the promises of God? Certainly not! For if there had been a law given which could make alive, most certainly righteousness would have been of the law. But the Scripture imprisoned all things under sin, that the promise by faith in Jesus Christ might be given to those who believe.”
- The letter’s word that the law has become a tutor to bring to Christ
the letter says, “But before faith came, we were kept in custody under the law, confined for the faith which should afterwards be revealed. So that the law has become our tutor to bring us to Christ, that we might be justified by faith. But now that faith has come, we are no longer under a tutor. For you are all children of God, through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. If you are Christ’s, then you are Abraham’s offspring and heirs according to promise.”
- The letter’s word that when the fullness of the time came, God sent out his Son
the writer (“I”) says, “But I say that so long as the heir is a child, he is no different from a bondservant, though he is lord of all, but is under guardians and stewards until the day appointed by the father. So we also, when we were children, were held in bondage under the elemental principles of the world. But when the fullness of the time came, God sent out his Son, born to a woman, born under the law, that he might redeem those who were under the law, that we might receive the adoption as children. And because you are children, God sent out the Spirit of his Son into your hearts, crying, ‘Abba, Father!’ So you are no longer a bondservant, but a son; and if a son, then an heir of God through Christ.”
- The writer begs the brothers to become as he is
the writer (“I”) says, “However at that time, not knowing God, you were in bondage to those who by nature are not gods. But now that you have come to know God, or rather to be known by God, why do you turn back again to the weak and miserable elemental principles, to which you desire to be in bondage all over again? You observe days, months, seasons, and years. I am afraid for you, that I might have wasted my labor for you. I beg you, brothers, become as I am, for I also have become as you are. You did me no wrong, but you know that because of weakness in the flesh I preached the Good News to you the first time. That which was a temptation to you in my flesh, you didn’t despise nor reject; but you received me as an angel of God, even as Christ Jesus. What was the blessing you enjoyed? For I testify to you that, if possible, you would have plucked out your eyes and given them to me. So then, have I become your enemy by telling you the truth? They zealously seek you in no good way. No, they desire to alienate you, that you may seek them. But it is always good to be zealous in a good cause, and not only when I am present with you. My little children, of whom I am again in travail until Christ is formed in you—but I could wish to be present with you now, and to change my tone, for I am perplexed about you.”
- The letter’s allegory of Abraham’s two sons and the two covenants
the writer (“I”) says, “Tell me, you that desire to be under the law, don’t you listen to the law? For it is written that Abraham had two sons, one by the servant, and one by the free woman. However, the son by the servant was born according to the flesh, but the son by the free woman was born through promise. These things contain an allegory, for these are two covenants. One is from Mount Sinai, bearing children to bondage, which is Hagar. For this Hagar is Mount Sinai in Arabia, and answers to the Jerusalem that exists now, for she is in bondage with her children. But the Jerusalem that is above is free, which is the mother of us all. For it is written, ‘Rejoice, you barren who don’t bear. Break out and shout, you who don’t travail. For the desolate women have more children than her who has a husband.’ Now we, brothers, as Isaac was, are children of promise. But as then, he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now. However, what does the Scripture say? ‘Throw out the servant and her son, for the son of the servant will not inherit with the son of the free woman.’ So then, brothers, we are not children of a servant, but of the free woman.” At 4:28 the Korean Revised Version reads 너희는 (“you”) where WEB reads “we”.
- Paul’s testimony to every man who receives circumcision
Paul writes, “Stand firm therefore in the liberty by which Christ has made us free, and don’t be entangled again with a yoke of bondage. Behold, I, Paul, tell you that if you receive circumcision, Christ will profit you nothing. Yes, I testify again to every man who receives circumcision that he is a debtor to do the whole law. You are alienated from Christ, you who desire to be justified by the law. You have fallen away from grace. For we through the Spirit, by faith wait for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision amounts to anything, but faith working through love. You were running well! Who interfered with you that you should not obey the truth? This persuasion is not from him who calls you. A little yeast grows through the whole lump. I have confidence toward you in the Lord that you will think no other way. But he who troubles you will bear his judgment, whoever he is. But I, brothers, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been removed. I wish that those who disturb you would cut themselves off.”
- The appeal to walk by the Spirit
the writer (“I”) urges, “For you, brothers, were called for freedom. Only don’t use your freedom as an opportunity for the flesh, but through love be servants to one another. For the whole law is fulfilled in one word, in this: ‘You shall love your neighbor as yourself.’ But if you bite and devour one another, be careful that you don’t consume one another. But I say, walk by the Spirit, and you won’t fulfill the lust of the flesh. For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, that you may not do the things that you desire. But if you are led by the Spirit, you are not under the law. Now the deeds of the flesh are obvious, which are: adultery, sexual immorality, uncleanness, lustfulness, idolatry, sorcery, hatred, strife, jealousies, outbursts of anger, rivalries, divisions, heresies, envy, murders, drunkenness, orgies, and things like these; of which I forewarn you, even as I also forewarned you, that those who practice such things will not inherit God’s Kingdom. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, and self-control. Against such things there is no law. Those who belong to Christ have crucified the flesh with its passions and lusts. If we live by the Spirit, let’s also walk by the Spirit. Let’s not become conceited, provoking one another, and envying one another.”
- The appeal to bear one another’s burdens
the letter urges, “Brothers, even if a man is caught in some fault, you who are spiritual must restore such a one in a spirit of gentleness, looking to yourself so that you also aren’t tempted. Bear one another’s burdens, and so fulfill the law of Christ. For if a man thinks himself to be something when he is nothing, he deceives himself. But let each man examine his own work, and then he will have reason to boast in himself, and not in someone else. For each man will bear his own burden. But let him who is taught in the word share all good things with him who teaches. Don’t be deceived. God is not mocked, for whatever a man sows, that he will also reap. For he who sows to his own flesh will from the flesh reap corruption. But he who sows to the Spirit will from the Spirit reap eternal life. Let’s not be weary in doing good, for we will reap in due season if we don’t give up. So then, as we have opportunity, let’s do what is good toward all men, and especially toward those who are of the household of the faith.”
- The close that begins “See with what large letters I write to you with my own hand”
the writer (“I”) says, “See with what large letters I write to you with my own hand. As many as desire to make a good impression in the flesh compel you to be circumcised, just so they may not be persecuted for the cross of Christ. For even they who receive circumcision don’t keep the law themselves, but they desire to have you circumcised, so that they may boast in your flesh. But far be it from me to boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. For in Christ Jesus neither is circumcision anything, nor uncircumcision, but a new creation. As many as walk by this rule, peace and mercy be on them, and on God’s Israel. From now on, let no one cause me any trouble, for I bear the marks of the Lord Jesus branded on my body. The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.”
Ephesians
- Paul’s greeting to the saints at Ephesus
Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus: “Grace to you and peace from God our Father and the Lord Jesus Christ.”
- The letter on every spiritual blessing in the heavenly places
The letter says, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, even as he chose us in him before the foundation of the world, that we would be holy and without defect before him in love, having predestined us for adoption as children through Jesus Christ to himself, according to the good pleasure of his desire, to the praise of the glory of his grace, by which he freely gave us favor in the Beloved. In him we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace which he made to abound toward us in all wisdom and prudence, making known to us the mystery of his will, according to his good pleasure which he purposed in him to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens and the things on the earth, in him. We were also assigned an inheritance in him, having been foreordained according to the purpose of him who does all things after the counsel of his will, to the end that we should be to the praise of his glory, we who had before hoped in Christ. In him you also, having heard the word of the truth, the Good News of your salvation—in whom, having also believed, you were sealed with the promised Holy Spirit, who is a pledge of our inheritance, to the redemption of God’s own possession, to the praise of his glory.”
- The writer’s thanks, and the prayer for a spirit of wisdom and revelation
The writer (“I”) gives thanks and prays, “For this cause I also, having heard of the faith in the Lord Jesus which is among you and the love which you have toward all the saints, don’t cease to give thanks for you, making mention of you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him, having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might” and goes on, “which he worked in Christ when he raised him from the dead and made him to sit at his right hand in the heavenly places, far above all rule, authority, power, dominion, and every name that is named, not only in this age, but also in that which is to come. He put all things in subjection under his feet, and gave him to be head over all things for the assembly, which is his body, the fullness of him who fills all in all.”
- The letter on being saved by grace
The letter says, “You were made alive when you were dead in transgressions and sins, in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the children of disobedience. We also all once lived among them in the lusts of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. But God, being rich in mercy, for his great love with which he loved us, even when we were dead through our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus, that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus; for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, that no one would boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them.”
- The letter on the middle wall of separation and the one new man
The letter says, “Therefore remember that once you, the Gentiles in the flesh, who are called ‘uncircumcision’ by that which is called ‘circumcision’ (in the flesh, made by hands), that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off are made near in the blood of Christ. For he is our peace, who made both one, and broke down the middle wall of separation, having abolished in his flesh the hostility, the law of commandments contained in ordinances, that he might create in himself one new man of the two, making peace, and might reconcile them both in one body to God through the cross, having killed the hostility through it. He came and preached peace to you who were far off and to those who were near. For through him we both have our access in one Spirit to the Father. So then you are no longer strangers and foreigners, but you are fellow citizens with the saints and of the household of God, being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; in whom the whole building, fitted together, grows into a holy temple in the Lord; in whom you also are built together for a habitation of God in the Spirit.”
- Paul the prisoner, and the administration of the grace given to him
The writer (“I”) says, “For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles, if it is so that you have heard of the administration of that grace of God which was given me toward you, how that by revelation the mystery was made known to me, as I wrote before in few words, by which, when you read, you can perceive my understanding in the mystery of Christ, which in other generations was not made known to the children of men, as it has now been revealed to his holy apostles and prophets in the Spirit, that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the Good News, of which I was made a servant according to the gift of that grace of God which was given me according to the working of his power. To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ, and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ, to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places, according to the eternal purpose which he accomplished in Christ Jesus our Lord. In him we have boldness and access in confidence through our faith in him. Therefore I ask that you may not lose heart at my troubles for you, which are your glory.” The Korean Revised Version ends 3:1 with an ellipsis (……) after 나 바울은 (“I, Paul”), where WEB reads “I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles,” and runs on into 3:2. At 3:9 the Korean reads 만물을 창조하신 하나님 (God, who created all things), without WEB’s “through Jesus Christ”.
- The writer’s prayer, bowing the knees to the Father
The writer (“I”) prays, “For this cause, I bow my knees to the Father of our Lord Jesus Christ, from whom every family in heaven and on earth is named, that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inner person, that Christ may dwell in your hearts through faith, to the end that you, being rooted and grounded in love, may be strengthened to comprehend with all the saints what is the width and length and height and depth, and to know Christ’s love which surpasses knowledge, that you may be filled with all the fullness of God.” and goes on, “Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, to him be the glory in the assembly and in Christ Jesus to all generations, forever and ever. Amen.” WEB reads “the Father of our Lord Jesus Christ” at 3:14, where the Korean Revised Version reads 아버지 (the Father) only, at 3:15.
- The appeal to walk worthily of the calling
The writer (“I”) urges, “I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called, with all lowliness and humility, with patience, bearing with one another in love, being eager to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, even as you also were called in one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in us all. But to each one of us, the grace was given according to the measure of the gift of Christ. Therefore he says, ‘When he ascended on high, he led captivity captive, and gave gifts to people.’ Now this, ‘He ascended’, what is it but that he also first descended into the lower parts of the earth? He who descended is the one who also ascended far above all the heavens, that he might fill all things. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; for the perfecting of the saints, to the work of serving, to the building up of the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ, that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; but speaking truth in love, we may grow up in all things into him who is the head, Christ, from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love.”
- The appeal to put away the old man and put on the new man
The writer (“I”) urges, “This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind, being darkened in their understanding, alienated from the life of God because of the ignorance that is in them, because of the hardening of their hearts. They, having become callous, gave themselves up to lust, to work all uncleanness with greediness. But you didn’t learn Christ that way, if indeed you heard him and were taught in him, even as truth is in Jesus: that you put away, as concerning your former way of life, the old man that grows corrupt after the lusts of deceit, and that you be renewed in the spirit of your mind, and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. Therefore, putting away falsehood, speak truth each one with his neighbor, for we are members of one another. ‘Be angry, and don’t sin.’ Don’t let the sun go down on your wrath, and don’t give place to the devil. Let him who stole steal no more; but rather let him labor, producing with his hands something that is good, that he may have something to give to him who has need. Let no corrupt speech proceed out of your mouth, but only what is good for building others up as the need may be, that it may give grace to those who hear. Don’t grieve the Holy Spirit of God, in whom you were sealed for the day of redemption. Let all bitterness, wrath, anger, outcry, and slander be put away from you, with all malice. And be kind to one another, tender hearted, forgiving each other, just as God also in Christ forgave you.”
- The appeal to be imitators of God and walk in love
The letter urges, “Be therefore imitators of God, as beloved children. Walk in love, even as Christ also loved us and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance. But sexual immorality, and all uncleanness or covetousness, let it not even be mentioned among you, as becomes saints; nor filthiness, nor foolish talking, nor jesting, which are not appropriate, but rather giving of thanks. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man (who is an idolater), has any inheritance in the Kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God comes on the children of disobedience. Therefore don’t be partakers with them. For you were once darkness, but are now light in the Lord. Walk as children of light, for the fruit of the Spirit is in all goodness and righteousness and truth, proving what is well pleasing to the Lord. Have no fellowship with the unfruitful deeds of darkness, but rather even reprove them. For it is a shame even to speak of the things which are done by them in secret. But all things, when they are reproved, are revealed by the light, for everything that reveals is light. Therefore he says, ‘Awake, you who sleep, and arise from the dead, and Christ will shine on you.’ Therefore watch carefully how you walk, not as unwise, but as wise, redeeming the time, because the days are evil. Therefore, don’t be foolish, but understand what the will of the Lord is. Don’t be drunken with wine, in which is dissipation, but be filled with the Spirit, speaking to one another in psalms, hymns, and spiritual songs; singing and making melody in your heart to the Lord; giving thanks always concerning all things in the name of our Lord Jesus Christ to God, even the Father; subjecting yourselves to one another in the fear of Christ.” At 5:9 the Korean Revised Version reads 빛의 열매 (the fruit of light), where WEB reads “the fruit of the Spirit”.
- The appeal to wives and husbands
The writer (“I”) urges, “Wives, be subject to your own husbands, as to the Lord. For the husband is the head of the wife, as Christ also is the head of the assembly, being himself the savior of the body. But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the assembly and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing, but that she should be holy and without defect. Even so husbands also ought to love their own wives as their own bodies. He who loves his own wife loves himself. For no man ever hated his own flesh, but nourishes and cherishes it, even as the Lord also does the assembly, because we are members of his body, of his flesh and bones. ‘For this cause a man will leave his father and mother and will be joined to his wife. Then the two will become one flesh.’ This mystery is great, but I speak concerning Christ and the assembly. Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband.” At 5:29 the Korean Revised Version reads 그리스도께서 (Christ), where WEB reads “the Lord”, and WEB’s “of his flesh and bones” at 5:30 is not in the Korean verse.
- The appeal to children and fathers
The letter urges, “Children, obey your parents in the Lord, for this is right. ‘Honor your father and mother,’ which is the first commandment with a promise: ‘that it may be well with you, and you may live long on the earth.’ You fathers, don’t provoke your children to wrath, but nurture them in the discipline and instruction of the Lord.”
- The appeal to servants and masters
The letter urges, “Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ, not in the way of service only when eyes are on you, as men pleasers, but as servants of Christ, doing the will of God from the heart, with good will doing service as to the Lord and not to men, knowing that whatever good thing each one does, he will receive the same good again from the Lord, whether he is bound or free. You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and there is no partiality with him.”
- The appeal to put on the whole armor of God and to pray for the writer
The writer (“I”) urges, “Finally, be strong in the Lord and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world’s rulers of the darkness of this age, and against the spiritual forces of wickedness in the heavenly places. Therefore put on the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness, and having fitted your feet with the preparation of the Good News of peace, above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints. Pray for me, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the Good News, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.”
- Tychicus sent, and the closing words of peace and grace
The writer (“I”) says, “But that you also may know my affairs, how I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make known to you all things. I have sent him to you for this very purpose, that you may know our state and that he may comfort your hearts.” and closes, “Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all those who love our Lord Jesus Christ with incorruptible love. Amen.”
Philippians
- Paul and Timothy’s greeting to the saints at Philippi
Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are at Philippi, with the overseers and servants: “Grace to you and peace from God our Father and the Lord Jesus Christ.”
- The writer’s thanks, and his prayer that the readers’ love may abound
The writer (“I”) gives thanks and prays: “I thank my God whenever I remember you, always in every request of mine on behalf of you all, making my requests with joy, for your partnership in furtherance of the Good News from the first day until now; being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ. It is even right for me to think this way on behalf of all of you, because I have you in my heart, because both in my bonds and in the defense and confirmation of the Good News, you all are partakers with me of grace. For God is my witness, how I long after all of you in the tender mercies of Christ Jesus. This I pray, that your love may abound yet more and more in knowledge and all discernment, so that you may approve the things that are excellent, that you may be sincere and without offense to the day of Christ, being filled with the fruits of righteousness which are through Jesus Christ, to the glory and praise of God.” At 1:6 the Korean Revised Version reads 우리가 확신하노라, giving the confidence a subject in the first person plural, where WEB reads “being confident of this very thing” with no subject of its own.
- What happened to the writer turning out for the progress of the Good News
The writer (“I”) says, “Now I desire to have you know, brothers, that the things which happened to me have turned out rather to the progress of the Good News, so that it became evident to the whole palace guard, and to all the rest, that my bonds are in Christ, and that most of the brothers in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear. Some indeed preach Christ even out of envy and strife, and some also out of good will. The former insincerely preach Christ from selfish ambition, thinking that they add affliction to my chains; but the latter out of love, knowing that I am appointed for the defense of the Good News. What does it matter? Only that in every way, whether in pretense or in truth, Christ is proclaimed. I rejoice in this, yes, and will rejoice. For I know that this will turn out to my salvation through your prayers and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope, that I will in no way be disappointed, but with all boldness, as always, now also Christ will be magnified in my body, whether by life or by death. For to me to live is Christ, and to die is gain. But if I live on in the flesh, this will bring fruit from my work; yet I don’t know what I will choose. But I am hard pressed between the two, having the desire to depart and be with Christ, which is far better. Yet to remain in the flesh is more needful for your sake. Having this confidence, I know that I will remain, yes, and remain with you all for your progress and joy in the faith, that your boasting may abound in Christ Jesus in me through my presence with you again.” The Korean Revised Version gives at 1:16 those who do it out of love (이들은 … 사랑으로 하나) and at 1:17 those who preach Christ out of strife (저들은 … 다툼으로 그리스도를 전파하느니라), where WEB reads “The former insincerely preach Christ from selfish ambition” at 1:16 and “but the latter out of love” at 1:17.
- The appeal to live worthy of the Good News of Christ
The writer (“I”) urges, “Only let your way of life be worthy of the Good News of Christ, that whether I come and see you or am absent, I may hear of your state, that you stand firm in one spirit, with one soul striving for the faith of the Good News; and in nothing frightened by the adversaries, which is for them a proof of destruction, but to you of salvation, and that from God. Because it has been granted to you on behalf of Christ, not only to believe in him, but also to suffer on his behalf, having the same conflict which you saw in me and now hear is in me.”
- The appeal to be like-minded and to have the mind that was in Christ Jesus
The writer (“I”) urges, “If therefore there is any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassion, make my joy full by being like-minded, having the same love, being of one accord, of one mind; doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; each of you not just looking to his own things, but each of you also to the things of others.” The letter goes on, “Have this in your mind, which was also in Christ Jesus, who, existing in the form of God, didn’t consider equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men. And being found in human form, he humbled himself, becoming obedient to the point of death, yes, the death of the cross. Therefore God also highly exalted him, and gave to him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” The Korean Revised Version puts 나의 기쁨을 충만케 하라 at the end of 2:4, where WEB has “make my joy full” in 2:2.
- The appeal to work out salvation with fear and trembling
The writer (“I”) urges, “So then, my beloved, even as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation with fear and trembling. For it is God who works in you both to will and to work for his good pleasure. Do all things without complaining and arguing, that you may become blameless and harmless, children of God without defect in the middle of a crooked and perverse generation, among whom you are seen as lights in the world, holding up the word of life, that I may have something to boast in the day of Christ that I didn’t run in vain nor labor in vain. Yes, and if I am poured out on the sacrifice and service of your faith, I am glad and rejoice with you all. In the same way, you also should be glad and rejoice with me.”
- The hope to send Timothy soon
The writer (“I”) says he hopes to send Timothy soon and trusts that he himself will come shortly: “But I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered up when I know how you are doing. For I have no one else like-minded, who will truly care about you. For they all seek their own, not the things of Jesus Christ. But you know that he has proved himself. As a child serves a father, so he served with me in furtherance of the Good News. Therefore I hope to send him at once, as soon as I see how it will go with me. But I trust in the Lord that I myself also will come shortly.” At 2:19 the Korean Revised Version reads 주 안에서, without the name Jesus, where WEB reads “in the Lord Jesus”.
- The writer’s sending of Epaphroditus
The writer (“I”) says, “But I thought it necessary to send to you Epaphroditus, my brother, fellow worker, fellow soldier, and your apostle and servant of my need, since he longed for you all, and was very troubled because you had heard that he was sick. For indeed he was sick nearly to death, but God had mercy on him, and not on him only, but on me also, that I might not have sorrow on sorrow. I have sent him therefore the more diligently, that when you see him again, you may rejoice, and that I may be the less sorrowful. Receive him therefore in the Lord with all joy, and hold such people in honor, because for the work of Christ he came near to death, risking his life to supply that which was lacking in your service toward me.” At 2:25 the Korean Revised Version reads 너희 사자, with 사자, a messenger, where WEB reads “your apostle”.
- The writer on confidence in the flesh and the knowledge of Christ Jesus
The writer (“I”) says, “Finally, my brothers, rejoice in the Lord! To write the same things to you, to me indeed is not tiresome, but for you it is safe. Beware of the dogs; beware of the evil workers; beware of the false circumcision. For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. However, I consider those things that were gain to me as a loss for Christ. Yes most certainly, and I count all things to be a loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith, that I may know him and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death, if by any means I may attain to the resurrection from the dead.”
- The writer’s pressing on toward the goal, and the appeal to imitate him
The writer (“I”) says, “Not that I have already obtained, or am already made perfect; but I press on, that I may take hold of that for which also I was taken hold of by Christ Jesus. Brothers, I don’t regard myself as yet having taken hold, but one thing I do: forgetting the things which are behind and stretching forward to the things which are before, I press on toward the goal for the prize of the high calling of God in Christ Jesus. Let us therefore, as many as are perfect, think this way. If in anything you think otherwise, God will also reveal that to you. Nevertheless, to the extent that we have already attained, let’s walk by the same rule. Let’s be of the same mind. Brothers, be imitators together of me, and note those who walk this way, even as you have us for an example. For many walk, of whom I told you often, and now tell you even weeping, as the enemies of the cross of Christ, whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ, who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.” The Korean Revised Version has nothing for WEB’s “Let’s be of the same mind.” at the end of 3:16.
- The appeal to Euodia and Syntyche to think the same way in the Lord
The writer (“I”) urges, “Therefore, my brothers, beloved and longed for, my joy and crown, stand firm in the Lord in this way, my beloved. I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord. Yes, I beg you also, true partner, help these women, for they labored with me in the Good News with Clement also, and the rest of my fellow workers, whose names are in the book of life.” At 4:3 the Korean Revised Version reads 복음에 나와 함께 힘쓰던 저 부녀들을 돕고 또한 글레멘드와 그 외에 나의 동역자들을 도우라, asking the one addressed to help those women and also Clement and the rest of the writer’s fellow workers, where WEB has the women labor “with Clement also, and the rest of my fellow workers”.
- The appeal to rejoice in the Lord always and to think about these things
The writer (“I”) urges, “Rejoice in the Lord always! Again I will say, ‘Rejoice!’ Let your gentleness be known to all men. The Lord is at hand. In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your thoughts in Christ Jesus. Finally, brothers, whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report: if there is any virtue and if there is anything worthy of praise, think about these things. Do the things which you learned, received, heard, and saw in me, and the God of peace will be with you.”
- The writer’s receiving from Epaphroditus the things that came from the Philippians
The writer (“I”) says, “But I rejoice in the Lord greatly that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity. Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. I know how to be humbled, and I also know how to abound. In any and all circumstances I have learned the secret both to be filled and to be hungry, both to abound and to be in need. I can do all things through Christ who strengthens me. However you did well that you shared in my affliction. You yourselves also know, you Philippians, that in the beginning of the Good News, when I departed from Macedonia, no assembly shared with me in the matter of giving and receiving but you only. For even in Thessalonica you sent once and again to my need. Not that I seek for the gift, but I seek for the fruit that increases to your account. But I have all things and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. My God will supply every need of yours according to his riches in glory in Christ Jesus. Now to our God and Father be the glory forever and ever! Amen.” At 4:13 the Korean Revised Version reads 내게 능력 주시는 자 안에서 and does not name Christ, where WEB reads “through Christ who strengthens me”.
- Greetings from the brothers and all the saints, and the closing wish of grace
The letter says, “Greet every saint in Christ Jesus. The brothers who are with me greet you. All the saints greet you, especially those who are of Caesar’s household. The grace of the Lord Jesus Christ be with you all. Amen.” At 4:22 the Korean Revised Version reads 특별히 가이사집 사람 중 몇, with 중 몇, some of them, where WEB reads “especially those who are of Caesar’s household”; at 4:23 it reads 너희 심령에, with 심령, the spirit, where WEB reads “with you all”, and it has no “Amen”.
Colossians
- Paul and Timothy’s greeting to the saints at Colossae
Paul, an apostle of Christ Jesus through the will of God, and “Timothy our brother”, to the saints and faithful brothers in Christ at Colossae: “Grace to you and peace from God our Father and the Lord Jesus Christ.” The Korean Revised Version’s greeting reads 우리 아버지 하나님으로부터 은혜와 평강이 너희에게 있을찌어다, with no words for “and the Lord Jesus Christ”.
- The writers’ thanks, and the love Epaphras declared
The writers (“we”) say, “We give thanks to God the Father of our Lord Jesus Christ, praying always for you, having heard of your faith in Christ Jesus and of the love which you have toward all the saints, because of the hope which is laid up for you in the heavens, of which you heard before in the word of the truth of the Good News which has come to you, even as it is in all the world and is bearing fruit and growing, as it does in you also, since the day you heard and knew the grace of God in truth, even as you learned from Epaphras our beloved fellow servant, who is a faithful servant of Christ on your behalf, who also declared to us your love in the Spirit.”
- The prayer for spiritual wisdom and understanding
The writers (“we”) say, “For this cause, we also, since the day we heard this, don’t cease praying and making requests for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work and increasing in the knowledge of God, strengthened with all power, according to the might of his glory, for all endurance and perseverance with joy, giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light, who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love, in whom we have our redemption, the forgiveness of our sins.”
- The letter on the image of the invisible God
The letter says, “He is the image of the invisible God, the firstborn of all creation. For by him all things were created in the heavens and on the earth, visible things and invisible things, whether thrones or dominions or principalities or powers. All things have been created through him and for him. He is before all things, and in him all things are held together. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead, that in all things he might have the preeminence. For all the fullness was pleased to dwell in him, and through him to reconcile all things to himself by him, whether things on the earth or things in the heavens, having made peace through the blood of his cross.” At 1:19 the Korean Revised Version reads 아버지께서는 모든 충만으로 예수 안에 거하게 하시고, naming the Father (아버지) and Jesus (예수).
- The letter on being reconciled, and on Paul made a servant of the Good News
The letter says, “You, being in past times alienated and enemies in your mind in your evil deeds, yet now he has reconciled in the body of his flesh through death, to present you holy and without defect and blameless before him, if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the Good News which you heard, which was proclaimed in all creation under heaven, of which I, Paul, was made a servant.”
- The writer’s sufferings, and his being made a servant of the assembly
The writer (“I”) says, “Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body’s sake, which is the assembly, of which I was made a servant according to the stewardship of God which was given me toward you to fulfill the word of God, the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory. We proclaim him, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus; for which I also labor, striving according to his working, which works in me mightily.”
- The writer’s struggle for those at Laodicea and those who have not seen his face
The writer (“I”) says, “For I desire to have you know how greatly I struggle for you and for those at Laodicea, and for as many as have not seen my face in the flesh; that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ, in whom all the treasures of wisdom and knowledge are hidden. Now I say this that no one may delude you with persuasiveness of speech. For though I am absent in the flesh, yet I am with you in the spirit, rejoicing and seeing your order, and the steadfastness of your faith in Christ.”
- The appeal to walk in Christ Jesus the Lord
The letter says, “As therefore you received Christ Jesus the Lord, walk in him, rooted and built up in him and established in the faith, even as you were taught, abounding in it in thanksgiving. Be careful that you don’t let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elemental spirits of the world, and not after Christ. For in him all the fullness of the Deity dwells bodily, and in him you are made full, who is the head of all principality and power. In him you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses, wiping out the handwriting in ordinances which was against us. He has taken it out of the way, nailing it to the cross. Having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it.” At 2:13 the Korean Revised Version reads 하나님이 그와 함께 살리시고, naming God (하나님) where WEB reads “He”.
- The appeal on eating and drinking, a feast day, a new moon and a Sabbath day
The letter says, “Let no one therefore judge you in eating or drinking, or with respect to a feast day or a new moon or a Sabbath day, which are a shadow of the things to come; but the body is Christ’s. Let no one rob you of your prize by self-abasement and worshiping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind, and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God’s growth. If you died with Christ from the elemental spirits of the world, why, as though living in the world, do you subject yourselves to ordinances, ‘Don’t handle, nor taste, nor touch’ (all of which perish with use), according to the precepts and doctrines of men? These things indeed appear like wisdom in self-imposed worship, humility, and severity to the body, but aren’t of any value against the indulgence of the flesh.” At 2:18, for “dwelling in the things which he has not seen”, the Korean Revised Version reads 저가 그 본 것을 의지하여, with no word for “not”.
- The appeal to seek the things that are above
The letter says, “If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. Set your mind on the things that are above, not on the things that are on the earth. For you died, and your life is hidden with Christ in God. When Christ, our life, is revealed, then you will also be revealed with him in glory. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry. For these things’ sake the wrath of God comes on the children of disobedience. You also once walked in those, when you lived in them, but now you must put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth. Don’t lie to one another, seeing that you have put off the old man with his doings, and have put on the new man, who is being renewed in knowledge after the image of his Creator, where there can’t be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, or free person; but Christ is all, and in all.” The Korean Revised Version’s 3:6 reads 이것들을 인하여 하나님의 진노가 임하느니라, with no words for “on the children of disobedience”.
- The appeal to put on a heart of compassion, kindness, lowliness, humility and perseverance
The letter says, “Put on therefore, as God’s chosen ones, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; bearing with one another, and forgiving each other, if any man has a complaint against any; even as Christ forgave you, so you also do. Above all these things, walk in love, which is the bond of perfection. And let the peace of God rule in your hearts, to which also you were called in one body, and be thankful. Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord. Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through him.” Where WEB reads “Christ” at 3:13, “the peace of God” at 3:15 and “to the Lord” at 3:16, the Korean Revised Version reads 주께서, 그리스도의 평강 and 하나님을 찬양하고.
- The appeal to wives, husbands, children, fathers and servants
The letter says, “Wives, be in subjection to your husbands, as is fitting in the Lord. Husbands, love your wives, and don’t be bitter against them. Children, obey your parents in all things, for this pleases the Lord. Fathers, don’t provoke your children, so that they won’t be discouraged. Servants, obey in all things those who are your masters according to the flesh, not just when they are looking, as men pleasers, but in singleness of heart, fearing God. And whatever you do, work heartily, as for the Lord and not for men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ. But he who does wrong will receive again for the wrong that he has done, and there is no partiality.” Where WEB reads “fearing God” at 3:22 and “there is no partiality” at 3:25, the Korean Revised Version reads 주를 두려워하여 and 주는 외모로 사람을 취하심이 없느니라.
- The word to masters, and the appeal to continue steadfastly in prayer
The letter says, “Masters, give to your servants that which is just and equal, knowing that you also have a Master in heaven. Continue steadfastly in prayer, watching in it with thanksgiving, praying together for us also, that God may open to us a door for the word, to speak the mystery of Christ, for which I am also in bonds, that I may reveal it as I ought to speak. Walk in wisdom toward those who are outside, redeeming the time. Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.”
- The writer’s sending of Tychicus and Onesimus
The writer (“I”) says, “All my affairs will be made known to you by Tychicus, the beloved brother, faithful servant, and fellow bondservant in the Lord. I am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts, together with Onesimus, the faithful and beloved brother, who is one of you. They will make known to you everything that is going on here.” At 4:8, where WEB reads “I am sending him” and “that he may know your circumstances”, the Korean Revised Version reads 내가 저를 특별히 너희에게 보낸 것은 너희로 우리 사정을 알게 하고 너희 마음을 위로하게 하려 함이라.
- Greetings from Aristarchus, Mark, Epaphras, Luke and Demas, and the word for Archippus
The writer (“I”) says, “Aristarchus, my fellow prisoner, greets you, and Mark the cousin of Barnabas (concerning whom you received instructions, ‘if he comes to you, receive him’), and Jesus who is called Justus. These are my only fellow workers for God’s Kingdom who are of the circumcision, men who have been a comfort to me. Epaphras, who is one of you, a servant of Christ, salutes you, always striving for you in his prayers, that you may stand perfect and complete in all the will of God. For I testify about him that he has great zeal for you, and for those in Laodicea, and for those in Hierapolis. Luke the beloved physician and Demas greet you. Greet the brothers who are in Laodicea, with Nymphas and the assembly that is in his house. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans, and that you also read the letter from Laodicea. Tell Archippus, ‘Take heed to the ministry which you have received in the Lord, that you fulfill it.’” Where WEB reads “the cousin of Barnabas” at 4:10, “a servant of Christ” at 4:12, “he has great zeal” at 4:13 and “his house” at 4:15, the Korean Revised Version reads 바나바의 생질, 그리스도 예수의 종, 많이 수고하는 것 and 그 여자의 집.
- Paul’s greeting with his own hand
Paul writes, “I, Paul, write this greeting with my own hand. Remember my chains. Grace be with you. Amen.” The Korean Revised Version has no word for “Amen”.
1 Thessalonians
- Paul, Silvanus, and Timothy’s greeting to the assembly of the Thessalonians
Paul, Silvanus, and Timothy, to the assembly of the Thessalonians “in God the Father and the Lord Jesus Christ”: “Grace to you and peace from God our Father and the Lord Jesus Christ.” The Korean Revised Version’s greeting reads only 은혜와 평강이 너희에게 있을찌어다, with no “from God our Father and the Lord Jesus Christ”.
- Thanks to God, remembering the work of faith, labor of love, and perseverance of hope
The letter says, “We always give thanks to God for all of you, mentioning you in our prayers, remembering without ceasing your work of faith and labor of love and perseverance of hope in our Lord Jesus Christ, before our God and Father. We know, brothers loved by God, that you are chosen, and that our Good News came to you not in word only, but also in power, and in the Holy Spirit and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. You became imitators of us and of the Lord, having received the word in much affliction, with joy of the Holy Spirit, so that you became an example to all who believe in Macedonia and in Achaia. For from you the word of the Lord has been declared, not only in Macedonia and Achaia, but also in every place your faith toward God has gone out, so that we need not say anything. For they themselves report concerning us what kind of a reception we had from you, and how you turned to God from idols to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead: Jesus, who delivers us from the wrath to come.”
- The writers, having suffered before and been shamefully treated at Philippi, telling “you” the Good News of God in much conflict
The writers (“we”) say, “For you yourselves know, brothers, our visit to you wasn’t in vain, but having suffered before and been shamefully treated, as you know, at Philippi, we grew bold in our God to tell you the Good News of God in much conflict. For our exhortation is not of error, nor of uncleanness, nor in deception. But even as we have been approved by God to be entrusted with the Good News, so we speak—not as pleasing men, but God, who tests our hearts. For neither were we at any time found using words of flattery, as you know, nor a cloak of covetousness (God is witness), nor seeking glory from men (neither from you nor from others), when we might have claimed authority as apostles of Christ. But we were gentle among you, like a nursing mother cherishes her own children. Even so, affectionately longing for you, we were well pleased to impart to you not the Good News of God only, but also our own souls, because you had become very dear to us. For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the Good News of God. You are witnesses with God how holy, righteously, and blamelessly we behaved ourselves toward you who believe. As you know, we exhorted, comforted, and implored every one of you, as a father does his own children, to the end that you should walk worthily of God, who calls you into his own Kingdom and glory.”
- The letter on becoming imitators of the assemblies of God in Judea
The letter says, “For this cause we also thank God without ceasing that when you received from us the word of the message of God, you accepted it not as the word of men, but as it is in truth, God’s word, which also works in you who believe. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews who killed both the Lord Jesus and their own prophets, and drove us out, and don’t please God, and are contrary to all men, forbidding us to speak to the Gentiles that they may be saved, to fill up their sins always. But wrath has come on them to the uttermost.”
- Paul’s wish to come, once and again, hindered by Satan
The writers (“we”) say, “But we, brothers, being bereaved of you for a short season in presence, not in heart, tried even harder to see your face with great desire, because we wanted to come to you—indeed, I, Paul, once and again—but Satan hindered us. For what is our hope, or joy, or crown of rejoicing? Isn’t it even you, before our Lord Jesus at his coming? For you are our glory and our joy.” At 2:18 the Korean Revised Version has no “we wanted”: the one who wanted to come is 나 바울, Paul himself, in 나 바울은 한번 두번 너희에게 가고자 하였으나 사단이 우리를 막았도다.
- Timothy sent by the writers left behind at Athens
The writers (“we”) say, “Therefore when we couldn’t stand it any longer, we thought it good to be left behind at Athens alone, and sent Timothy, our brother and God’s servant in the Good News of Christ, to establish you and to comfort you concerning your faith, that no one would be moved by these afflictions. For you know that we are appointed to this task. For most certainly, when we were with you, we told you beforehand that we are to suffer affliction, even as it happened, and you know. For this cause I also, when I couldn’t stand it any longer, sent that I might know your faith, for fear that by any means the tempter had tempted you, and our labor would have been in vain.”
- Timothy’s coming with glad news of faith and love
The writers (“we”) say, “But Timothy has just now come to us from you, and brought us glad news of your faith and love, and that you have good memories of us always, longing to see us, even as we also long to see you. For this cause, brothers, we were comforted over you in all our distress and affliction through your faith. For now we live, if you stand fast in the Lord. For what thanksgiving can we give again to God for you, for all the joy with which we rejoice for your sakes before our God, night and day praying exceedingly that we may see your face and may perfect that which is lacking in your faith?” The Korean Revised Version closes the question at 3:9 (… 하나님께 보답할꼬) and makes 3:10 a sentence of its own.
- The prayer that the way be directed and hearts established
The letter says, “Now may our God and Father himself, and our Lord Jesus Christ, direct our way to you. May the Lord make you to increase and abound in love toward one another and toward all men, even as we also do toward you, to the end he may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus with all his saints.”
- The appeal to please God and abstain from sexual immorality
The letter says, “Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more. For you know what instructions we gave you through the Lord Jesus. For this is the will of God: your sanctification, that you abstain from sexual immorality, that each one of you know how to control his own body in sanctification and honor, not in the passion of lust, even as the Gentiles who don’t know God, that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. For God called us not for uncleanness, but in sanctification. Therefore he who rejects this doesn’t reject man, but God, who has also given his Holy Spirit to you.” At 4:4 the Korean Revised Version reads 각각 거룩함과 존귀함으로 자기의 아내 취할 줄을 알고 (that each know how to take his own wife in sanctification and honor), where WEB reads “control his own body”.
- The appeal on brotherly love and on working with one’s own hands
The letter says, “But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more; and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we instructed you, that you may walk properly toward those who are outside, and may have need of nothing.”
- The letter on those who have fallen asleep
The letter says, “But we don’t want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don’t grieve like the rest, who have no hope. For if we believe that Jesus died and rose again, even so God will bring with him those who have fallen asleep in Jesus. For this we tell you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will in no way precede those who have fallen asleep. For the Lord himself will descend from heaven with a shout, with the voice of the archangel and with God’s trumpet. The dead in Christ will rise first, then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air. So we will be with the Lord forever. Therefore comfort one another with these words.”
- The letter on the times, the seasons, and the day of the Lord
The letter says, “But concerning the times and the seasons, brothers, you have no need that anything be written to you. For you yourselves know well that the day of the Lord comes like a thief in the night. For when they are saying, ‘Peace and safety,’ then sudden destruction will come on them, like birth pains on a pregnant woman. Then they will in no way escape. But you, brothers, aren’t in darkness, that the day should overtake you like a thief. You are all children of light and children of the day. We don’t belong to the night, nor to darkness, so then let’s not sleep, as the rest do, but let’s watch and be sober. For those who sleep, sleep in the night; and those who are drunk are drunk in the night. But since we belong to the day, let’s be sober, putting on the breastplate of faith and love, and for a helmet, the hope of salvation. For God didn’t appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with him. Therefore exhort one another, and build each other up, even as you also do.”
- The appeal to honor those who labor and to give thanks in everything
The letter says, “But we beg you, brothers, to know those who labor among you, and are over you in the Lord and admonish you, and to respect and honor them in love for their work’s sake. Be at peace among yourselves. We exhort you, brothers: Admonish the disorderly; encourage the faint-hearted; support the weak; be patient toward all. See that no one returns evil for evil to anyone, but always follow after that which is good for one another and for all. Always rejoice. Pray without ceasing. In everything give thanks, for this is the will of God in Christ Jesus toward you. Don’t quench the Spirit. Don’t despise prophecies. Test all things, and hold firmly that which is good. Abstain from every form of evil.”
- The prayer that the God of peace sanctify, and the charge that the letter be read
The letter says, “May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. He who calls you is faithful, who will also do it. Brothers, pray for us. Greet all the brothers with a holy kiss. I solemnly command you by the Lord that this letter be read to all the holy brothers. The grace of our Lord Jesus Christ be with you. Amen.” At 5:27 the Korean Revised Version reads 모든 형제, with no word for “holy”, and its 5:28 has no “Amen.”
2 Thessalonians
- Paul, Silvanus, and Timothy’s greeting of grace and peace to the assembly of the Thessalonians
Paul, Silvanus, and Timothy, to the assembly of the Thessalonians “in God our Father and the Lord Jesus Christ”: “Grace to you and peace from God our Father and the Lord Jesus Christ.” At 1:2 the Korean Revised Version reads 하나님 아버지와 주 예수 그리스도로부터 (from God the Father and the Lord Jesus Christ), with no word for “our”.
- Thanks for a faith that grows exceedingly, and prayer for “you”
The letter says, “We are bound to always give thanks to God for you, brothers, even as it is appropriate, because your faith grows exceedingly, and the love of each and every one of you toward one another abounds, so that we ourselves boast about you in the assemblies of God for your perseverance and faith in all your persecutions and in the afflictions which you endure. This is an obvious sign of the righteous judgment of God, to the end that you may be counted worthy of God’s Kingdom, for which you also suffer. For it is a righteous thing with God to repay affliction to those who afflict you, and to give relief to you who are afflicted with us when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, punishing those who don’t know God, and to those who don’t obey the Good News of our Lord Jesus, who will pay the penalty: eternal destruction from the face of the Lord and from the glory of his might, when he comes in that day to be glorified in his saints and to be admired among all those who have believed, because our testimony to you was believed. To this end we also pray always for you that our God may count you worthy of your calling, and fulfill every desire of goodness and work of faith with power, that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.”
- The letter on the coming of our Lord Jesus Christ and the man of sin
The letter says, “Now, brothers, concerning the coming of our Lord Jesus Christ and our gathering together to him, we ask you not to be quickly shaken in your mind or troubled, either by spirit or by word or by letter as if from us, saying that the day of Christ has already come. Let no one deceive you in any way. For it will not be unless the rebellion comes first, and the man of sin is revealed, the son of destruction. He opposes and exalts himself against all that is called God or that is worshiped, so that he sits as God in the temple of God, setting himself up as God. Don’t you remember that when I was still with you, I told you these things? Now you know what is restraining him, to the end that he may be revealed in his own season. For the mystery of lawlessness already works. Only there is one who restrains now, until he is taken out of the way. Then the lawless one will be revealed, whom the Lord will kill with the breath of his mouth and destroy by the manifestation of his coming; even he whose coming is according to the working of Satan with all power and signs and lying wonders, and with all deception of wickedness for those who are being lost, because they didn’t receive the love of the truth, that they might be saved. Because of this, God sends them a powerful delusion, that they should believe a lie, that they all might be judged who didn’t believe the truth, but had pleasure in unrighteousness.” The Korean Revised Version reads 주의 날 (the day of the Lord) at 2:2, where WEB reads “the day of Christ”, and names Jesus at 2:8 (주 예수께서), where WEB reads “the Lord”.
- The appeal to stand firm and hold the traditions
The letter says, “But we are bound to always give thanks to God for you, brothers loved by the Lord, because God chose you from the beginning for salvation through sanctification of the Spirit and belief in the truth, to which he called you through our Good News, for the obtaining of the glory of our Lord Jesus Christ. So then, brothers, stand firm and hold the traditions which you were taught by us, whether by word or by letter. Now our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and establish you in every good work and word.”
- The appeal to pray that the word of the Lord may spread rapidly
The letter says, “Finally, brothers, pray for us, that the word of the Lord may spread rapidly and be glorified, even as also with you, and that we may be delivered from unreasonable and evil men; for not all have faith. But the Lord is faithful, who will establish you and guard you from the evil one. We have confidence in the Lord concerning you, that you both do and will do the things we command. May the Lord direct your hearts into God’s love and into the perseverance of Christ.”
- The command to withdraw from every brother who walks in rebellion
The letter says, “Now we command you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother who walks in rebellion and not after the tradition which they received from us. For you know how you ought to imitate us. For we didn’t behave ourselves rebelliously among you, neither did we eat bread from anyone’s hand without paying for it, but in labor and travail worked night and day, that we might not burden any of you. This was not because we don’t have the right, but to make ourselves an example to you, that you should imitate us. For even when we were with you, we commanded you this: ‘If anyone is not willing to work, don’t let him eat.’ For we hear of some who walk among you in rebellion, who don’t work at all, but are busybodies. Now those who are that way, we command and exhort in the Lord Jesus Christ, that they work with quietness and eat their own bread. But you, brothers, don’t be weary in doing what is right. If any man doesn’t obey our word in this letter, note that man and have no company with him, to the end that he may be ashamed. Don’t count him as an enemy, but admonish him as a brother.”
- Paul’s greeting written with his own hand
The letter says, “Now may the Lord of peace himself give you peace at all times in all ways. The Lord be with you all. I, Paul, write this greeting with my own hand, which is the sign in every letter. This is how I write. The grace of our Lord Jesus Christ be with you all. Amen.”
1 Timothy
- Paul’s greeting to Timothy
Paul, “an apostle of Jesus Christ according to the commandment of God our Savior and the Lord Jesus Christ our hope,” to Timothy, “my true child in faith”: “Grace, mercy, and peace from God our Father and Christ Jesus our Lord.”
- The urging to stay at Ephesus, and the letter on the law
The writer (“I”) says, “As I urged you when I was going into Macedonia, stay at Ephesus that you might command certain men not to teach a different doctrine, and not to pay attention to myths and endless genealogies, which cause disputes rather than God’s stewardship, which is in faith. But the goal of this command is love from a pure heart, a good conscience, and sincere faith, from which things some, having missed the mark, have turned away to vain talking, desiring to be teachers of the law, though they understand neither what they say nor about what they strongly affirm. But we know that the law is good if a person uses it lawfully, as knowing this, that law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine, according to the Good News of the glory of the blessed God, which was committed to my trust.”
- The mercy obtained by the writer, who used to be a blasphemer, a persecutor, and insolent
The writer (“I”) says, “I thank him who enabled me, Christ Jesus our Lord, because he counted me faithful, appointing me to service, although I used to be a blasphemer, a persecutor, and insolent. However, I obtained mercy because I did it ignorantly in unbelief. The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus. The saying is faithful and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief. However, for this cause I obtained mercy, that in me first, Jesus Christ might display all his patience for an example of those who were going to believe in him for eternal life. Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.” At 1:17 the Korean Revised Version reads 홀로 하나이신 하나님, God who alone is one, where WEB reads “to God who alone is wise”.
- The instruction committed to Timothy, and Hymenaeus and Alexander delivered to Satan
The writer (“I”) says, “I commit this instruction to you, my child Timothy, according to the prophecies which were given to you before, that by them you may wage the good warfare, holding faith and a good conscience, which some having thrust away made a shipwreck concerning the faith, of whom are Hymenaeus and Alexander, whom I delivered to Satan that they might be taught not to blaspheme.”
- The exhortation that petitions and prayers be made for all men
The writer (“I”) urges, “I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks be made for all men, for kings and all who are in high places, that we may lead a tranquil and quiet life in all godliness and reverence. For this is good and acceptable in the sight of God our Savior, who desires all people to be saved and come to full knowledge of the truth. For there is one God and one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, the testimony at the proper time, to which I was appointed a preacher and an apostle—I am telling the truth in Christ, not lying—a teacher of the Gentiles in faith and truth.”
- The letter on the men’s prayer and on the women’s adornment and learning
The writer (“I”) says, “I desire therefore that the men in every place pray, lifting up holy hands without anger and doubting. In the same way, that women also adorn themselves in decent clothing, with modesty and propriety, not with braided hair, gold, pearls, or expensive clothing, but with good works, which is appropriate for women professing godliness. Let a woman learn in quietness with full submission. But I don’t permit a woman to teach, nor to exercise authority over a man, but to be in quietness. For Adam was formed first, then Eve. Adam wasn’t deceived, but the woman, being deceived, has fallen into disobedience; but she will be saved through her childbearing, if they continue in faith, love, and holiness with sobriety.” At 2:13 the Korean Revised Version writes Eve’s name 이와. At 2:15 it reads 여자들이 만일 정절로써 믿음과 사랑과 거룩함에 거하면 그 해산함으로 구원을 얻으리라, naming the women, in the plural, as the ones who continue, where WEB reads “she will be saved through her childbearing, if they continue”.
- The letter on someone who seeks to be an overseer
The letter says, “This is a faithful saying: someone who seeks to be an overseer desires a good work. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules his own house well, having children in subjection with all reverence; (for how could someone who doesn’t know how to rule his own house take care of God’s assembly?) not a new convert, lest being puffed up he fall into the same condemnation as the devil. Moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the devil.”
- The letter on servants
The letter says, “Servants, in the same way, must be reverent, not double-tongued, not addicted to much wine, not greedy for money, holding the mystery of the faith in a pure conscience. Let them also first be tested; then let them serve if they are blameless. Their wives in the same way must be reverent, not slanderers, temperate, and faithful in all things. Let servants be husbands of one wife, ruling their children and their own houses well. For those who have served well gain for themselves a good standing and great boldness in the faith which is in Christ Jesus.” At 3:11 the Korean Revised Version reads 여자들도, the women also, where WEB reads “Their wives”.
- The letter on why these things are written, and on the mystery of godliness
The writer (“I”) says, “These things I write to you, hoping to come to you shortly, but if I wait long, that you may know how men ought to behave themselves in God’s house, which is the assembly of the living God, the pillar and ground of the truth. Without controversy, the mystery of godliness is great: God was revealed in the flesh, justified in the spirit, seen by angels, preached among the nations, believed on in the world, and received up in glory.” At 3:16, where WEB reads “God was revealed in the flesh”, the Korean Revised Version reads 그는 육신으로 나타난 바 되시고, opening with the pronoun 그, he.
- The letter on some who will fall away from the faith in later times
The letter says, “But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron, forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. For every creature of God is good, and nothing is to be rejected if it is received with thanksgiving. For it is sanctified through the word of God and prayer.”
- The appeal to exercise toward godliness and be an example to those who believe
The writer (“I”) urges, “If you instruct the brothers of these things, you will be a good servant of Christ Jesus, nourished in the words of the faith and of the good doctrine which you have followed. But refuse profane and old wives’ fables. Exercise yourself toward godliness. For bodily exercise has some value, but godliness has value in all things, having the promise of the life which is now and of that which is to come. This saying is faithful and worthy of all acceptance. For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe. Command and teach these things. Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity. Until I come, pay attention to reading, to exhortation, and to teaching. Don’t neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the elders. Be diligent in these things. Give yourself wholly to them, that your progress may be revealed to all. Pay attention to yourself and to your teaching. Continue in these things, for in doing this you will save both yourself and those who hear you.”
- The appeal on the older and the younger, and on widows who are widows indeed
The writer (“I”) urges, “Don’t rebuke an older man, but exhort him as a father; the younger men as brothers; the elder women as mothers; the younger as sisters, in all purity. Honor widows who are widows indeed. But if any widow has children or grandchildren, let them learn first to show piety toward their own family and to repay their parents, for this is acceptable in the sight of God. Now she who is a widow indeed and desolate, has her hope set on God and continues in petitions and prayers night and day. But she who gives herself to pleasure is dead while she lives. Also command these things, that they may be without reproach. But if anyone doesn’t provide for his own, and especially his own household, he has denied the faith and is worse than an unbeliever. Let no one be enrolled as a widow under sixty years old, having been the wife of one man, being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints’ feet, if she has relieved the afflicted, and if she has diligently followed every good work. But refuse younger widows, for when they have grown wanton against Christ, they desire to marry, having condemnation, because they have rejected their first pledge. Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not. I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for insulting. For already some have turned away after Satan. If any man or woman who believes has widows, let them relieve them, and don’t let the assembly be burdened, that it might relieve those who are widows indeed.” At 5:16 the Korean Revised Version reads 믿는 여자에게 과부친척이 있거든 자기가 도와주고, naming a woman who believes, where WEB reads “If any man or woman who believes has widows, let them relieve them”.
- The appeal on elders and the laying on of hands
The writer (“I”) says, “Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. For the Scripture says, ‘You shall not muzzle the ox when it treads out the grain.’ And, ‘The laborer is worthy of his wages.’ Don’t receive an accusation against an elder except at the word of two or three witnesses. Those who sin, reprove in the sight of all, that the rest also may be in fear. I command you in the sight of God, and the Lord Jesus Christ, and the chosen angels, that you observe these things without prejudice, doing nothing by partiality. Lay hands hastily on no one. Don’t be a participant in other people’s sins. Keep yourself pure. Be no longer a drinker of water only, but use a little wine for your stomach’s sake and your frequent infirmities. Some men’s sins are evident, preceding them to judgment, and some also follow later. In the same way also there are good works that are obvious, and those that are otherwise can’t be hidden.”
- The letter on bondservants under the yoke
The letter says, “Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed. Those who have believing masters, let them not despise them because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things.”
- The letter on whoever teaches a different doctrine, and on the love of money
The letter says, “If anyone teaches a different doctrine and doesn’t consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, insulting, evil suspicions, constant friction of people of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. But godliness with contentment is great gain. For we brought nothing into the world, and we certainly can’t carry anything out. But having food and clothing, we will be content with that. But those who are determined to be rich fall into a temptation, a snare, and many foolish and harmful lusts, such as drown men in ruin and destruction. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows.” WEB ends 6:5 with “Withdraw yourself from such.”, which the Korean Revised Version does not have.
- The appeal to the man of God to fight the good fight of faith
The writer (“I”) says, “But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, perseverance, and gentleness. Fight the good fight of faith. Take hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. I command you before God who gives life to all things, and before Christ Jesus who before Pontius Pilate testified the good confession, that you keep the commandment without spot, blameless until the appearing of our Lord Jesus Christ, which at the right time he will show, who is the blessed and only Ruler, the King of kings and Lord of lords. He alone has immortality, dwelling in unapproachable light, whom no man has seen nor can see, to whom be honor and eternal power. Amen.” At 6:15 the Korean Revised Version names God twice (하나님이 그의 나타나심을 보이시리니 하나님은 복되시고), where WEB reads “which at the right time he will show, who is the blessed and only Ruler”.
- The appeal to charge those who are rich in this present age
The letter says, “Charge those who are rich in this present age that they not be arrogant, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy; that they do good, that they be rich in good works, that they be ready to distribute, willing to share; laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life.”
- The appeal to Timothy to guard that which is committed to him, and the closing grace
The letter says, “Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of what is falsely called knowledge, which some profess, and thus have wandered from the faith. Grace be with you. Amen.” WEB ends 6:21 with “Amen”, which the Korean Revised Version does not have.
2 Timothy
- Paul’s greeting to Timothy, his beloved child
Paul, an apostle of Jesus Christ through the will of God, according to the promise of the life which is in Christ Jesus, to Timothy, “my beloved child”: “Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.”
- The writer’s thanks to God, reminded of the sincere faith
The writer (“I”) gives thanks: “I thank God, whom I serve as my forefathers did, with a pure conscience. How unceasing is my memory of you in my petitions, night and day longing to see you, remembering your tears, that I may be filled with joy; having been reminded of the sincere faith that is in you, which lived first in your grandmother Lois and your mother Eunice and, I am persuaded, in you also. For this cause, I remind you that you should stir up the gift of God which is in you through the laying on of my hands. For God didn’t give us a spirit of fear, but of power, love, and self-control.” At 1:5 the Korean Revised Version reads 네 외조모 로이스, with 외조모, a maternal grandmother, where WEB reads “your grandmother Lois”.
- The appeal not to be ashamed of the testimony of the Lord, but to endure hardship for the Good News
The writer (“I”) urges, “Therefore don’t be ashamed of the testimony of our Lord, nor of me his prisoner; but endure hardship for the Good News according to the power of God, who saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus before times eternal, but has now been revealed by the appearing of our Savior, Christ Jesus, who abolished death, and brought life and immortality to light through the Good News. For this I was appointed as a preacher, an apostle, and a teacher of the Gentiles. For this cause I also suffer these things. Yet I am not ashamed, for I know him whom I have believed, and I am persuaded that he is able to guard that which I have committed to him against that day. Hold the pattern of sound words which you have heard from me, in faith and love which is in Christ Jesus. That good thing which was committed to you, guard through the Holy Spirit who dwells in us.” At 1:11 the Korean Revised Version reads 반포자와 사도와 교사로, as a preacher, an apostle, and a teacher, where WEB reads “as a preacher, an apostle, and a teacher of the Gentiles”.
- All in Asia who turned away from the writer, and Onesiphorus who refreshed him
The writer (“I”) says, “This you know, that all who are in Asia turned away from me, of whom are Phygelus and Hermogenes. May the Lord grant mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain, but when he was in Rome, he sought me diligently and found me (the Lord grant to him to find the Lord’s mercy in that day); and in how many things he served at Ephesus, you know very well.”
- The appeal to endure hardship as a good soldier of Christ Jesus
The writer (“I”) urges, “You therefore, my child, be strengthened in the grace that is in Christ Jesus. The things which you have heard from me among many witnesses, commit the same things to faithful men who will be able to teach others also. You therefore must endure hardship as a good soldier of Christ Jesus. No soldier on duty entangles himself in the affairs of life, that he may please him who enrolled him as a soldier. Also, if anyone competes in athletics, he isn’t crowned unless he has competed by the rules. The farmer who labors must be the first to get a share of the crops. Consider what I say, and may the Lord give you understanding in all things.” At 2:3 the Korean Revised Version reads 네가 그리스도 예수의 좋은 군사로 나와 함께 고난을 받을찌니, which has the hardship suffered together with the writer, where WEB reads “You therefore must endure hardship as a good soldier of Christ Jesus”.
- The letter’s word to remember Jesus Christ, and the trustworthy saying
The letter says, “Remember Jesus Christ, risen from the dead, of the offspring of David, according to my Good News, in which I suffer hardship to the point of chains as a criminal. But God’s word isn’t chained. Therefore I endure all things for the chosen ones’ sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory. This saying is trustworthy: ‘For if we died with him, we will also live with him. If we endure, we will also reign with him. If we deny him, he also will deny us. If we are faithless, he remains faithful; for he can’t deny himself.’” At 2:9 the Korean Revised Version reads 고난을 받았으나, in the past tense, where WEB reads “I suffer hardship”, in the present.
- The appeal to shun empty chatter, and Hymenaeus and Philetus
The letter says, “Remind them of these things, charging them in the sight of the Lord that they don’t argue about words to no profit, to the subverting of those who hear. Give diligence to present yourself approved by God, a workman who doesn’t need to be ashamed, properly handling the Word of Truth. But shun empty chatter, for it will go further in ungodliness, and those words will consume like gangrene, of whom is Hymenaeus and Philetus: men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some. However, God’s firm foundation stands, having this seal: ‘The Lord knows those who are his,’ and, ‘Let every one who names the name of the Lord depart from unrighteousness.’ Now in a large house there are not only vessels of gold and of silver, but also of wood and of clay. Some are for honor and some for dishonor. If anyone therefore purges himself from these, he will be a vessel for honor, sanctified, and suitable for the master’s use, prepared for every good work. Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart. But refuse foolish and ignorant questionings, knowing that they generate strife. The Lord’s servant must not quarrel, but be gentle toward all, able to teach, patient, in gentleness correcting those who oppose him. Perhaps God may give them repentance leading to a full knowledge of the truth, and they may recover themselves out of the devil’s snare, having been taken captive by him to do his will.” At 2:14 the Korean Revised Version reads 하나님 앞에서, before God, where WEB reads “in the sight of the Lord”; and at 2:26 the Korean Revised Version reads 하나님께 사로잡힌바 되어, taken captive by God, where WEB reads “having been taken captive by him”.
- The letter’s word that grievous times will come in the last days
The letter says, “But know this: that in the last days, grievous times will come. For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, unforgiving, slanderers, without self-control, fierce, not lovers of good, traitors, headstrong, conceited, lovers of pleasure rather than lovers of God, holding a form of godliness but having denied its power. Turn away from these, also. For some of these are people who creep into houses and take captive gullible women loaded down with sins, led away by various lusts, always learning and never able to come to the knowledge of the truth. Even as Jannes and Jambres opposed Moses, so these also oppose the truth, men corrupted in mind, who concerning the faith are rejected. But they will proceed no further. For their folly will be evident to all men, as theirs also came to be.” At 3:9 the Korean Revised Version reads 저 두 사람의 된 것과 같이, as those two men came to be, where WEB reads “as theirs also came to be”.
- What happened to the writer at Antioch, Iconium, and Lystra, and the appeal to remain in what was learned
The writer (“I”) says, “But you followed my teaching, conduct, purpose, faith, patience, love, steadfastness, persecutions, and sufferings—those things that happened to me at Antioch, Iconium, and Lystra. I endured those persecutions. The Lord delivered me out of them all.” The letter goes on, “Yes, and all who desire to live godly in Christ Jesus will suffer persecution. But evil men and impostors will grow worse and worse, deceiving and being deceived. But you remain in the things which you have learned and have been assured of, knowing from whom you have learned them. From infancy, you have known the holy Scriptures which are able to make you wise for salvation through faith which is in Christ Jesus. Every Scripture is God-breathed and profitable for teaching, for reproof, for correction, and for instruction in righteousness, that each person who belongs to God may be complete, thoroughly equipped for every good work.” At 3:11 the Korean Revised Version reads 네가 과연 보고 알았거니와, that the one written to truly saw and knew these things, where WEB opens 3:10 with “But you followed my teaching”; where WEB has the separate sentence “I endured those persecutions”, the Korean Revised Version has 어떠한 핍박 받은 것을, what persecutions were suffered, among the things the one written to saw and knew.
- The charge to preach the word
The letter says, “I command you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at his appearing and his Kingdom: preach the word; be urgent in season and out of season; reprove, rebuke, and exhort with all patience and teaching. For the time will come when they will not listen to the sound doctrine, but having itching ears, will heap up for themselves teachers after their own lusts, and will turn away their ears from the truth, and turn away to fables. But you be sober in all things, suffer hardship, do the work of an evangelist, and fulfill your ministry.”
- The writer’s word that he has fought the good fight and finished the course
The writer (“I”) says, “For I am already being offered, and the time of my departure has come. I have fought the good fight. I have finished the course. I have kept the faith. From now on, the crown of righteousness is stored up for me, which the Lord, the righteous judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing.” At 4:6 the Korean Revised Version reads 나의 떠날 기약이 가까왔도다, the time of departure has drawn near, where WEB reads “the time of my departure has come”.
- Demas who left the writer, and the request to come soon
The writer (“I”) says, “Be diligent to come to me soon, for Demas left me, having loved this present world, and went to Thessalonica; Crescens to Galatia; and Titus to Dalmatia. Only Luke is with me. Take Mark and bring him with you, for he is useful to me for service. But I sent Tychicus to Ephesus. Bring the cloak that I left at Troas with Carpus when you come—and the books, especially the parchments. Alexander the coppersmith did much evil to me. The Lord will repay him according to his deeds. Beware of him, for he greatly opposed our words.” At 4:13 the Korean Revised Version reads 드로아 가보의 집에 둔 겉옷, the cloak left in the house of Carpus at Troas, where WEB reads “the cloak that I left at Troas with Carpus”.
- The Lord who stood by the writer at his first defense and strengthened him
The writer (“I”) says, “At my first defense, no one came to help me, but all left me. May it not be held against them. But the Lord stood by me and strengthened me, that through me the message might be fully proclaimed, and that all the Gentiles might hear. So I was delivered out of the mouth of the lion. And the Lord will deliver me from every evil work and will preserve me for his heavenly Kingdom. To him be the glory forever and ever. Amen.”
- Greetings to Prisca, Aquila, and the house of Onesiphorus
The writer (“I”) says, “Greet Prisca and Aquila, and the house of Onesiphorus. Erastus remained at Corinth, but I left Trophimus at Miletus sick. Be diligent to come before winter. Eubulus salutes you, as do Pudens, Linus, Claudia, and all the brothers. The Lord Jesus Christ be with your spirit. Grace be with you. Amen.” At 4:22 the Korean Revised Version reads 나는 주께서 네 심령에 함께 계시기를 바라노니, naming the Lord (주) without the name Jesus Christ, where WEB reads “The Lord Jesus Christ be with your spirit”; the Korean Revised Version has no “Amen” at the end.
Titus
- Paul’s greeting to Titus, his true child according to a common faith
Paul, a servant of God and an apostle of Jesus Christ, “according to the faith of God’s chosen ones and the knowledge of the truth which is according to godliness, in hope of eternal life, which God, who can’t lie, promised before time began; but in his own time revealed his word in the message with which I was entrusted according to the commandment of God our Savior,” to Titus, “my true child according to a common faith”: “Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior.” At 1:4 the Korean Revised Version reads 은혜와 평강, grace and peace, and 그리스도 예수 우리 구주, where WEB reads “Grace, mercy, and peace” and “the Lord Jesus Christ our Savior”.
- The reason for being left in Crete, and the elders to be appointed in every city
The writer (“I”) says, “I left you in Crete for this reason, that you would set in order the things that were lacking and appoint elders in every city, as I directed you— if anyone is blameless, the husband of one wife, having children who believe, who are not accused of loose or unruly behavior. For the overseer must be blameless, as God’s steward, not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; but given to hospitality, a lover of good, sober minded, fair, holy, self-controlled, holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him.”
- The letter’s word on many unruly men and deceivers, and the appeal to reprove them sharply
The letter says, “For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision, whose mouths must be stopped: men who overthrow whole houses, teaching things which they ought not, for dishonest gain’s sake. One of them, a prophet of their own, said, ‘Cretans are always liars, evil beasts, and idle gluttons.’ This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith, not paying attention to Jewish fables and commandments of men who turn away from the truth. To the pure, all things are pure, but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled. They profess that they know God, but by their deeds they deny him, being abominable, disobedient, and unfit for any good work.” At 1:12 the Korean Revised Version reads 그레데인 중에 어떤 선지자가, a prophet among the Cretans, where WEB reads “One of them, a prophet of their own”. Neither edition names the prophet.
- The appeal to say the things which fit sound doctrine
The letter says, “But say the things which fit sound doctrine, that older men should be temperate, sensible, sober minded, sound in faith, in love, and in perseverance, and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good, that they may train the young wives to love their husbands, to love their children, to be sober minded, chaste, workers at home, kind, being in subjection to their own husbands, that God’s word may not be blasphemed. Likewise, exhort the younger men to be sober minded. In all things show yourself an example of good works. In your teaching, show integrity, seriousness, incorruptibility, and soundness of speech that can’t be condemned, that he who opposes you may be ashamed, having no evil thing to say about us. Exhort servants to be in subjection to their own masters and to be well-pleasing in all things, not contradicting, not stealing, but showing all good fidelity, that they may adorn the doctrine of God, our Savior, in all things.”
- The letter’s word that the grace of God has appeared, bringing salvation to all men
The letter says, “For the grace of God has appeared, bringing salvation to all men, instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present age; looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ, who gave himself for us, that he might redeem us from all iniquity and purify for himself a people for his own possession, zealous for good works. Say these things and exhort and reprove with all authority. Let no one despise you.”
- The appeal to be in subjection to rulers and authorities, and the kindness of God the Savior
The letter says, “Remind them to be in subjection to rulers and to authorities, to be obedient, to be ready for every good work, to speak evil of no one, not to be contentious, to be gentle, showing all humility toward all men. For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another. But when the kindness of God our Savior and his love toward mankind appeared, not by works of righteousness which we did ourselves, but according to his mercy, he saved us through the washing of regeneration and renewing by the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior; that being justified by his grace, we might be made heirs according to the hope of eternal life.”
- The appeal to shun foolish questionings and to avoid a factious man
The letter says, “This saying is faithful, and concerning these things I desire that you insist confidently, so that those who have believed God may be careful to maintain good works. These things are good and profitable to men; but shun foolish questionings, genealogies, strife, and disputes about the law; for they are unprofitable and vain. Avoid a factious man after a first and second warning, knowing that such a one is perverted and sinful, being self-condemned.”
- The request to come to Nicopolis, and the last greetings
The writer (“I”) says, “When I send Artemas to you, or Tychicus, be diligent to come to me to Nicopolis, for I have determined to winter there. Send Zenas the lawyer and Apollos on their journey speedily, that nothing may be lacking for them. Let our people also learn to maintain good works to meet necessary needs, that they may not be unfruitful. All who are with me greet you. Greet those who love us in faith. Grace be with you all. Amen.” At 3:12 the Korean Revised Version reads 보내리니, will send, where WEB reads “When I send”; the Korean Revised Version has no “Amen” at the end of 3:15.
Philemon
- The senders, recipients and greeting
Paul and Timothy address Philemon, Apphia, Archippus and the assembly in the house, and wish them grace and peace.
- Thanks and prayer for Philemon
Paul mentions Philemon in prayer, has heard of his love and faith, and has joy and comfort from his love.
- Paul appeals for Onesimus
Paul says he could command but appeals for love, sends Onesimus back, and wishes to do nothing without Philemon’s consent.
- Onesimus to be received as a beloved brother
Paul speaks tentatively of Onesimus being separated for a while and calls him more than a slave, a beloved brother.
- Appeal to receive Onesimus and charge Paul
Paul asks that Onesimus be received as himself; if there is wrong or debt, it is to be charged to Paul, who says he will repay.
- Paul asks for a guest room
Paul asks for a guest room and hopes to be restored to the recipients through their prayers.
- Greetings and final blessing
Epaphras, Mark, Aristarchus, Demas and Luke send greetings, followed by a prayer for grace.
Hebrews
- The letter on God, who spoke through the prophets and by his Son
The letter says, “God, having in the past spoken to the fathers through the prophets at many times and in various ways, has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, who, when he had by himself purified us of our sins, sat down on the right hand of the Majesty on high, having become as much better than the angels as the more excellent name he has inherited is better than theirs.”
- The letter on what was said of the angels and of the Son
The letter says, “For to which of the angels did he say at any time, ‘You are my Son. Today I have become your father?’ and again, ‘I will be to him a Father, and he will be to me a Son?’ When he again brings in the firstborn into the world he says, ‘Let all the angels of God worship him.’ Of the angels he says, ‘He makes his angels winds, and his servants a flame of fire.’ But of the Son he says, ‘Your throne, O God, is forever and ever. The scepter of uprightness is the scepter of your Kingdom. You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness above your fellows.’ And, ‘You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands. They will perish, but you continue. They all will grow old like a garment does. You will roll them up like a mantle, and they will be changed; but you are the same. Your years won’t fail.’ But which of the angels has he told at any time, ‘Sit at my right hand, until I make your enemies the footstool of your feet?’ Aren’t they all serving spirits, sent out to do service for the sake of those who will inherit salvation?” At 1:5 the Korean Revised Version names God (하나님께서), where WEB reads “he”.
- The letter on so great a salvation
The letter says, “Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just penalty, how will we escape if we neglect so great a salvation—which at the first having been spoken through the Lord, was confirmed to us by those who heard, God also testifying with them, both by signs and wonders, by various works of power, and by gifts of the Holy Spirit, according to his own will?”
- The letter on the world to come, and on Jesus crowned with glory and honor
The letter says, “For he didn’t subject the world to come, of which we speak, to angels. But one has somewhere testified, saying, ‘What is man, that you think of him? Or the son of man, that you care for him? You made him a little lower than the angels. You crowned him with glory and honor. You have put all things in subjection under his feet.’ For in that he subjected all things to him, he left nothing that is not subject to him. But now we don’t yet see all things subjected to him. But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for everyone.” At 2:5 the Korean Revised Version names God (하나님이), where WEB reads “he”.
- The letter on being made like the brothers in all things, and on a merciful and faithful high priest
The letter says, “For it became him, for whom are all things and through whom are all things, in bringing many children to glory, to make the author of their salvation perfect through sufferings. For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers, saying, ‘I will declare your name to my brothers. Among the congregation I will sing your praise.’ Again, ‘I will put my trust in him.’ Again, ‘Behold, here I am with the children whom God has given me.’ Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil, and might deliver all of them who through fear of death were all their lifetime subject to bondage. For most certainly, he doesn’t give help to angels, but he gives help to the offspring of Abraham. Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people. For in that he himself has suffered being tempted, he is able to help those who are tempted.”
- The letter on Moses, faithful as a servant, and Christ, faithful as a Son
The letter says, “Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession: Jesus, who was faithful to him who appointed him, as also Moses was in all his house. For he has been counted worthy of more glory than Moses, because he who built the house has more honor than the house. For every house is built by someone; but he who built all things is God. Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken, but Christ is faithful as a Son over his house. We are his house, if we hold fast our confidence and the glorying of our hope firm to the end.” At 3:2 and 3:5 the Korean Revised Version reads 하나님의 온 집 and 하나님의 온집 (God’s whole house), where WEB reads “all his house” in both verses.
- The letter on the word “Today”, and on those not able to enter in because of unbelief
The letter says, “Therefore, even as the Holy Spirit says, ‘Today if you will hear his voice, don’t harden your hearts as in the rebellion, in the day of the trial in the wilderness, where your fathers tested me and tried me, and saw my deeds for forty years. Therefore I was displeased with that generation, and said, “They always err in their heart, but they didn’t know my ways.” As I swore in my wrath, “They will not enter into my rest.”’ Beware, brothers, lest perhaps there might be in any one of you an evil heart of unbelief, in falling away from the living God; but exhort one another day by day, so long as it is called ‘today’, lest any one of you be hardened by the deceitfulness of sin. For we have become partakers of Christ, if we hold the beginning of our confidence firm to the end, while it is said, ‘Today if you will hear his voice, don’t harden your hearts, as in the rebellion.’ For who, when they heard, rebelled? Wasn’t it all those who came out of Egypt led by Moses? With whom was he displeased forty years? Wasn’t it with those who sinned, whose bodies fell in the wilderness? To whom did he swear that they wouldn’t enter into his rest, but to those who were disobedient? We see that they weren’t able to enter in because of unbelief.” At 3:14 the Korean Revised Version reads 그리스도와 함께 참예한 자가 되리라 (will become partakers with Christ), where WEB reads “we have become partakers of Christ”.
- The letter on the Sabbath rest that remains for the people of God
The letter says, “Let’s fear therefore, lest perhaps anyone of you should seem to have come short of a promise of entering into his rest. For indeed we have had good news preached to us, even as they also did, but the word they heard didn’t profit them, because it wasn’t mixed with faith by those who heard. For we who have believed do enter into that rest, even as he has said, ‘As I swore in my wrath, they will not enter into my rest;’ although the works were finished from the foundation of the world. For he has said this somewhere about the seventh day, ‘God rested on the seventh day from all his works;’ and in this place again, ‘They will not enter into my rest.’ Seeing therefore it remains that some should enter into it, and they to whom the good news was preached before failed to enter in because of disobedience, he again defines a certain day, ‘today’, saying through David so long a time afterward (just as has been said), ‘Today if you will hear his voice, don’t harden your hearts.’ For if Joshua had given them rest, he would not have spoken afterward of another day. There remains therefore a Sabbath rest for the people of God. For he who has entered into his rest has himself also rested from his works, as God did from his. Let’s therefore give diligence to enter into that rest, lest anyone fall after the same example of disobedience. For the word of God is living and active, and sharper than any two-edged sword, piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart. There is no creature that is hidden from his sight, but all things are naked and laid open before the eyes of him to whom we must give an account.”
- The letter on the great high priest, Jesus, the Son of God, and on the throne of grace
The letter says, “Having then a great high priest who has passed through the heavens, Jesus, the Son of God, let’s hold tightly to our confession. For we don’t have a high priest who can’t be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. Let’s therefore draw near with boldness to the throne of grace, that we may receive mercy and may find grace for help in time of need.”
- The letter on the high priest called by God, like Aaron, and on the order of Melchizedek
The letter says, “For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness. Because of this, he must offer sacrifices for sins for the people, as well as for himself. Nobody takes this honor on himself, but he is called by God, just like Aaron was. So also Christ didn’t glorify himself to be made a high priest, but it was he who said to him, ‘You are my Son. Today I have become your father.’ As he says also in another place, ‘You are a priest forever, after the order of Melchizedek.’ He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear, though he was a Son, yet learned obedience by the things which he suffered. Having been made perfect, he became to all of those who obey him the author of eternal salvation, named by God a high priest after the order of Melchizedek.”
- The letter on milk and solid food
The letter says, “About him we have many words to say, and hard to interpret, seeing you have become dull of hearing. For although by this time you should be teachers, you again need to have someone teach you the rudiments of the first principles of the revelations of God. You have come to need milk, and not solid food. For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby. But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil.” At 5:11 the Korean Revised Version reads 멜기세덱에 관하여는 (about Melchizedek), where WEB reads “About him”.
- The letter on leaving the first principles of Christ and pressing on to perfection
The letter says, “Therefore leaving the teaching of the first principles of Christ, let’s press on to perfection—not laying again a foundation of repentance from dead works, of faith toward God, of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. This will we do, if God permits. For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, and tasted the good word of God and the powers of the age to come, and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame. For the land which has drunk the rain that comes often on it and produces a crop suitable for them for whose sake it is also tilled, receives blessing from God; but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned. But, beloved, we are persuaded of better things for you, and things that accompany salvation, even though we speak like this. For God is not unrighteous, so as to forget your work and the labor of love which you showed toward his name, in that you served the saints, and still do serve them. We desire that each one of you may show the same diligence to the fullness of hope even to the end, that you won’t be sluggish, but imitators of those who through faith and perseverance inherited the promises.”
- The letter on God, who swore by himself when he made a promise to Abraham
The letter says, “For when God made a promise to Abraham, since he could swear by no one greater, he swore by himself, saying, ‘Surely blessing I will bless you, and multiplying I will multiply you.’ Thus, having patiently endured, he obtained the promise. For men indeed swear by a greater one, and in every dispute of theirs the oath is final for confirmation. In this way God, being determined to show more abundantly to the heirs of the promise the immutability of his counsel, interposed with an oath, that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to take hold of the hope set before us. This hope we have as an anchor of the soul, a hope both sure and steadfast and entering into that which is within the veil, where as a forerunner Jesus entered for us, having become a high priest forever after the order of Melchizedek.”
- The letter on the tenth Abraham gave Melchizedek
The letter says, “For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham divided a tenth part of all (being first, by interpretation, ‘king of righteousness’, and then also ‘king of Salem’, which means ‘king of peace’, without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a priest continually. Now consider how great this man was, to whom even Abraham the patriarch gave a tenth out of the best plunder. They indeed of the sons of Levi who receive the priest’s office have a commandment to take tithes from the people according to the law, that is, of their brothers, though these have come out of the body of Abraham, but he whose genealogy is not counted from them has accepted tithes from Abraham, and has blessed him who has the promises. But without any dispute the lesser is blessed by the greater. Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives. We can say that through Abraham even Levi, who receives tithes, has paid tithes, for he was yet in the body of his father when Melchizedek met him.”
- The letter on another priest after the order of Melchizedek
The letter says, “Now if perfection was through the Levitical priesthood (for under it the people have received the law), what further need was there for another priest to arise after the order of Melchizedek, and not be called after the order of Aaron? For the priesthood being changed, there is of necessity a change made also in the law. For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar. For it is evident that our Lord has sprung out of Judah, about which tribe Moses spoke nothing concerning priesthood. This is yet more abundantly evident, if after the likeness of Melchizedek there arises another priest, who has been made, not after the law of a fleshly commandment, but after the power of an endless life; for it is testified, ‘You are a priest forever, according to the order of Melchizedek.’ For there is an annulling of a foregoing commandment because of its weakness and uselessness (for the law made nothing perfect), and a bringing in of a better hope, through which we draw near to God.”
- The letter on the priest made with an oath and the guarantee of a better covenant
The letter says, “Inasmuch as he was not made priest without the taking of an oath (for they indeed have been made priests without an oath), but he with an oath by him that says of him, ‘The Lord swore and will not change his mind, “You are a priest forever, according to the order of Melchizedek.”’ By so much, Jesus has become the guarantee of a better covenant. Many, indeed, have been made priests, because they are hindered from continuing by death. But he, because he lives forever, has his priesthood unchangeable. Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever to make intercession for them. For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens; who doesn’t need, like those high priests, to offer up sacrifices daily, first for his own sins, and then for the sins of the people. For he did this once for all, when he offered up himself. For the law appoints men as high priests who have weakness, but the word of the oath, which came after the law, appoints a Son forever who has been perfected.”
- The letter on the high priest, a servant of the sanctuary and of the true tabernacle
The letter says, “Now in the things which we are saying, the main point is this: we have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, a servant of the sanctuary and of the true tabernacle which the Lord pitched, not man. For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this high priest also have something to offer. For if he were on earth, he would not be a priest at all, seeing there are priests who offer the gifts according to the law, who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, ‘See, you shall make everything according to the pattern that was shown to you on the mountain.’ But now he has obtained a more excellent ministry, by as much as he is also the mediator of a better covenant, which on better promises has been given as law.” At 8:4, where WEB reads “For if he were on earth”, the Korean Revised Version reads 예수께서 만일 땅에 계셨더면 (if Jesus were on earth).
- The letter on the first covenant and a new covenant
The letter says, “For if that first covenant had been faultless, then no place would have been sought for a second. For finding fault with them, he said, ‘Behold, the days are coming’, says the Lord, ‘that I will make a new covenant with the house of Israel and with the house of Judah; not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt; for they didn’t continue in my covenant, and I disregarded them,’ says the Lord. ‘For this is the covenant that I will make with the house of Israel after those days,’ says the Lord: ‘I will put my laws into their mind; I will also write them on their heart. I will be their God, and they will be my people. They will not teach every man his fellow citizen and every man his brother, saying, “Know the Lord,” for all will know me, from their least to their greatest. For I will be merciful to their unrighteousness. I will remember their sins and lawless deeds no more.’ In that he says, ‘A new covenant’, he has made the first obsolete. But that which is becoming obsolete and grows aged is near to vanishing away.”
- The letter on the ordinances of divine service and the earthly sanctuary of the first covenant
The letter says, “Now indeed even the first covenant had ordinances of divine service and an earthly sanctuary. For a tabernacle was prepared. In the first part were the lamp stand, the table, and the show bread, which is called the Holy Place. After the second veil was the tabernacle which is called the Holy of Holies, having a golden altar of incense and the ark of the covenant overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron’s rod that budded, and the tablets of the covenant; and above it cherubim of glory overshadowing the mercy seat, of which things we can’t speak now in detail. Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services, but into the second the high priest alone, once in the year, not without blood, which he offers for himself and for the errors of the people. The Holy Spirit is indicating this, that the way into the Holy Place wasn’t yet revealed while the first tabernacle was still standing. This is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshiper perfect, being only (with foods and drinks and various washings) fleshly ordinances, imposed until a time of reformation.” At 9:4, where WEB reads “a golden altar of incense”, the Korean Revised Version reads 금향로 (a golden censer).
- The letter on the blood of Christ and the blood with which the first covenant was dedicated
The letter says, “But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without defect to God, cleanse your conscience from dead works to serve the living God? For this reason he is the mediator of a new covenant, since a death has occurred for the redemption of the transgressions that were under the first covenant, that those who have been called may receive the promise of the eternal inheritance. For where a last will and testament is, there must of necessity be the death of him who made it. For a will is in force where there has been death, for it is never in force while he who made it lives. Therefore even the first covenant has not been dedicated without blood. For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, ‘This is the blood of the covenant which God has commanded you.’ He sprinkled the tabernacle and all the vessels of the ministry in the same way with the blood. According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission.”
- The letter on the copies of the things in the heavens and heaven itself
The letter says, “It was necessary therefore that the copies of the things in the heavens should be cleansed with these, but the heavenly things themselves with better sacrifices than these. For Christ hasn’t entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us; nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own, or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself. Inasmuch as it is appointed for men to die once, and after this, judgment, so Christ also, having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him.”
- The letter on the law, having a shadow of the good to come, and the one offering
The letter says, “For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. Or else wouldn’t they have ceased to be offered, because the worshipers, having been once cleansed, would have had no more consciousness of sins? But in those sacrifices there is a yearly reminder of sins. For it is impossible that the blood of bulls and goats should take away sins. Therefore when he comes into the world, he says, ‘You didn’t desire sacrifice and offering, but you prepared a body for me. You had no pleasure in whole burnt offerings and sacrifices for sin. Then I said, “Behold, I have come (in the scroll of the book it is written of me) to do your will, O God.”’ Previously saying, ‘Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn’t desire, neither had pleasure in them’ (those which are offered according to the law), then he has said, ‘Behold, I have come to do your will.’ He takes away the first, that he may establish the second, by which will we have been sanctified through the offering of the body of Jesus Christ once for all. Every priest indeed stands day by day serving and offering often the same sacrifices, which can never take away sins, but he, when he had offered one sacrifice for sins forever, sat down on the right hand of God, from that time waiting until his enemies are made the footstool of his feet. For by one offering he has perfected forever those who are being sanctified. The Holy Spirit also testifies to us, for after saying, ‘This is the covenant that I will make with them after those days,’ says the Lord, ‘I will put my laws on their heart, I will also write them on their mind;’ then he says, ‘I will remember their sins and their iniquities no more.’ Now where remission of these is, there is no more offering for sin.” At 10:5–6, where WEB reads “You didn’t desire sacrifice and offering” and “You had no pleasure”, the Korean Revised Version reads 하나님이 제사와 예물을 원치 아니하시고 (God does not desire sacrifice and offering) and 기뻐하지 아니하시나니 (takes no pleasure).
- The appeal to draw near with a true heart in fullness of faith
The letter urges, “Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus, by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh, and having a great priest over God’s house, let’s draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience and having our body washed with pure water, let’s hold fast the confession of our hope without wavering; for he who promised is faithful. Let’s consider how to provoke one another to love and good works, not forsaking our own assembling together, as the custom of some is, but exhorting one another, and so much the more as you see the Day approaching.”
- The letter on sinning willfully after receiving the knowledge of the truth
The letter says, “For if we sin willfully after we have received the knowledge of the truth, there remains no more a sacrifice for sins, but a certain fearful expectation of judgment, and a fierceness of fire which will devour the adversaries. A man who disregards Moses’ law dies without compassion on the word of two or three witnesses. How much worse punishment do you think he will be judged worthy of who has trodden under foot the Son of God, and has counted the blood of the covenant with which he was sanctified an unholy thing, and has insulted the Spirit of grace? For we know him who said, ‘Vengeance belongs to me. I will repay,’ says the Lord. Again, ‘The Lord will judge his people.’ It is a fearful thing to fall into the hands of the living God.”
- The appeal to remember the former days of a great struggle with sufferings
The letter urges, “But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings: partly, being exposed to both reproaches and oppressions, and partly, becoming partakers with those who were treated so. For you both had compassion on me in my chains and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a better possession and an enduring one in the heavens. Therefore don’t throw away your boldness, which has a great reward. For you need endurance so that, having done the will of God, you may receive the promise. ‘In a very little while, he who comes will come and will not wait. But the righteous one will live by faith. If he shrinks back, my soul has no pleasure in him.’ But we are not of those who shrink back to destruction, but of those who have faith to the saving of the soul.” At 10:34, where WEB reads “you both had compassion on me in my chains”, the Korean Revised Version reads 너희가 갇힌 자를 동정하고 (compassion on the imprisoned), with no word for “me”; at 10:38, where WEB reads “But the righteous one”, it reads 오직 나의 의인은, in which 나의 is “my”.
- The letter on faith, the assurance of things hoped for
The letter says, “Now faith is assurance of things hoped for, proof of things not seen. For by this, the elders obtained approval. By faith we understand that the universe has been framed by the word of God, so that what is seen has not been made out of things which are visible.”
- The letter on the faith of Abel, Enoch and Noah
The letter says, “By faith Abel offered to God a more excellent sacrifice than Cain, through which he had testimony given to him that he was righteous, God testifying with respect to his gifts; and through it he, being dead, still speaks. By faith Enoch was taken away, so that he wouldn’t see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God. Without faith it is impossible to be well pleasing to him, for he who comes to God must believe that he exists, and that he is a rewarder of those who seek him. By faith Noah, being warned about things not yet seen, moved with godly fear, prepared a ship for the saving of his house, through which he condemned the world and became heir of the righteousness which is according to faith.”
- The letter on the faith of Abraham and Sarah
The letter says, “By faith Abraham, when he was called, obeyed to go out to the place which he was to receive for an inheritance. He went out, not knowing where he went. By faith he lived as an alien in the land of promise, as in a land not his own, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise. For he was looking for the city which has foundations, whose builder and maker is God. By faith even Sarah herself received power to conceive, and she bore a child when she was past age, since she counted him faithful who had promised. Therefore as many as the stars of the sky in multitude, and as innumerable as the sand which is by the sea shore, were fathered by one man, and him as good as dead.” At 11:11 the Korean Revised Version reads 사라 자신도 나이 늙어 단산하였으나 잉태하는 힘을 얻었으니, with no words for “she bore a child”.
- The letter on a better country, a heavenly one
The letter says, “These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth. For those who say such things make it clear that they are seeking a country of their own. If indeed they had been thinking of that country from which they went out, they would have had enough time to return. But now they desire a better country, that is, a heavenly one. Therefore God is not ashamed of them, to be called their God, for he has prepared a city for them.”
- The letter on the faith of Abraham, Isaac, Jacob and Joseph
The letter says, “By faith, Abraham, being tested, offered up Isaac. Yes, he who had gladly received the promises was offering up his only born son, to whom it was said, ‘Your offspring will be accounted as from Isaac,’ concluding that God is able to raise up even from the dead. Figuratively speaking, he also did receive him back from the dead. By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. By faith Joseph, when his end was near, made mention of the departure of the children of Israel, and gave instructions concerning his bones.”
- The letter on Moses and the Red Sea
The letter says, “By faith Moses, when he was born, was hidden for three months by his parents, because they saw that he was a beautiful child; and they were not afraid of the king’s commandment. By faith Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to share ill treatment with God’s people than to enjoy the pleasures of sin for a time, considering the reproach of Christ greater riches than the treasures of Egypt; for he looked to the reward. By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible. By faith he kept the Passover and the sprinkling of the blood, that the destroyer of the firstborn should not touch them. By faith they passed through the Red Sea as on dry land. When the Egyptians tried to do so, they were swallowed up.” At 11:26, where WEB reads “the reproach of Christ”, the Korean Revised Version reads 그리스도를 위하여 받는 능욕 (the reproach received for Christ), and at 11:28, where WEB reads “he kept the Passover and the sprinkling of the blood”, it reads 유월절과 피 뿌리는 예를 정하였으니 (정하였으니, established).
- The letter on Jericho and Rahab the prostitute
The letter says, “By faith the walls of Jericho fell down after they had been encircled for seven days. By faith Rahab the prostitute didn’t perish with those who were disobedient, having received the spies in peace.”
- The writer’s words on Gideon, Barak, Samson, Jephthah, David, Samuel and the prophets
The writer (“I”) says, “What more shall I say? For the time would fail me if I told of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets— who through faith subdued kingdoms, worked out righteousness, obtained promises, stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, grew mighty in war, and caused foreign armies to flee. Women received their dead by resurrection. Others were tortured, not accepting their deliverance, that they might obtain a better resurrection. Others were tried by mocking and scourging, yes, moreover by bonds and imprisonment. They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheep skins and in goat skins; being destitute, afflicted, ill-treated— of whom the world was not worthy—wandering in deserts, mountains, caves, and the holes of the earth. These all, having been commended for their faith, didn’t receive the promise, God having provided some better thing concerning us, so that apart from us they should not be made perfect.”
- The appeal to run the race with perseverance, looking to Jesus
The letter says, “Therefore let’s also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let’s run with perseverance the race that is set before us, looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and has sat down at the right hand of the throne of God. For consider him who has endured such contradiction of sinners against himself, that you don’t grow weary, fainting in your souls.”
- The letter on discipline, as with children
The letter says, “You have not yet resisted to blood, striving against sin. You have forgotten the exhortation which reasons with you as with children, ‘My son, don’t take lightly the chastening of the Lord, nor faint when you are reproved by him; for whom the Lord loves, he disciplines, and chastises every son whom he receives.’ It is for discipline that you endure. God deals with you as with children, for what son is there whom his father doesn’t discipline? But if you are without discipline, of which all have been made partakers, then you are illegitimate, and not children. Furthermore, we had the fathers of our flesh to chasten us, and we paid them respect. Shall we not much rather be in subjection to the Father of spirits and live? For they indeed for a few days disciplined us as seemed good to them, but he for our profit, that we may be partakers of his holiness. All chastening seems for the present to be not joyous but grievous; yet afterward it yields the peaceful fruit of righteousness to those who have been trained by it. Therefore lift up the hands that hang down and the feeble knees, and make straight paths for your feet, so what is lame may not be dislocated, but rather be healed.”
- The appeal to follow after peace and sanctification, and what the letter says of Esau
The letter says, “Follow after peace with all men, and the sanctification without which no man will see the Lord, looking carefully lest there be any man who falls short of the grace of God, lest any root of bitterness springing up trouble you and many be defiled by it, lest there be any sexually immoral person or profane person, like Esau, who sold his birthright for one meal. For you know that even when he afterward desired to inherit the blessing, he was rejected, for he found no place for a change of mind though he sought it diligently with tears.”
- The letter on the mountain that might be touched, Mount Zion, and a Kingdom that can’t be shaken
The letter says, “For you have not come to a mountain that might be touched and that burned with fire, and to blackness, darkness, storm, the sound of a trumpet, and the voice of words; which those who heard it begged that not one more word should be spoken to them, for they could not stand that which was commanded, ‘If even an animal touches the mountain, it shall be stoned’. So fearful was the appearance that Moses said, ‘I am terrified and trembling.’ But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable multitudes of angels, to the festal gathering and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect, to Jesus, the mediator of a new covenant, and to the blood of sprinkling that speaks better than that of Abel. See that you don’t refuse him who speaks. For if they didn’t escape when they refused him who warned on the earth, how much more will we not escape who turn away from him who warns from heaven, whose voice shook the earth then, but now he has promised, saying, ‘Yet once more I will shake not only the earth, but also the heavens.’ This phrase, ‘Yet once more’ signifies the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain. Therefore, receiving a Kingdom that can’t be shaken, let’s have grace, through which we serve God acceptably, with reverence and awe, for our God is a consuming fire.”
- The appeal on brotherly love, hospitality, marriage and money
The letter says, “Let brotherly love continue. Don’t forget to show hospitality to strangers, for in doing so, some have entertained angels without knowing it. Remember those who are in bonds, as bound with them, and those who are ill-treated, since you are also in the body. Let marriage be held in honor among all, and let the bed be undefiled; but God will judge the sexually immoral and adulterers. Be free from the love of money, content with such things as you have, for he has said, ‘I will in no way leave you, neither will I in any way forsake you.’ So that with good courage we say, ‘The Lord is my helper. I will not fear. What can man do to me?’”
- The letter on the leaders, and on going out outside of the camp
The letter says, “Remember your leaders, men who spoke to you the word of God, and considering the results of their conduct, imitate their faith. Jesus Christ is the same yesterday, today, and forever. Don’t be carried away by various and strange teachings, for it is good that the heart be established by grace, not by foods, through which those who were so occupied were not benefited. We have an altar from which those who serve the holy tabernacle have no right to eat. For the bodies of those animals, whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside of the camp. Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate. Let’s therefore go out to him outside of the camp, bearing his reproach. For we don’t have here an enduring city, but we seek that which is to come. Through him, then, let’s offer up a sacrifice of praise to God continually, that is, the fruit of lips which proclaim allegiance to his name. But don’t forget to be doing good and sharing, for with such sacrifices God is well pleased. Obey your leaders and submit to them, for they watch on behalf of your souls, as those who will give account, that they may do this with joy and not with groaning, for that would be unprofitable for you.” At 13:15, where WEB reads “Through him”, the Korean Revised Version reads 예수로 말미암아, naming Jesus (예수).
- The request for prayer, and the wish that the God of peace make the readers complete
The writer (“I”) says, “Pray for us, for we are persuaded that we have a good conscience, desiring to live honorably in all things. I strongly urge you to do this, that I may be restored to you sooner. Now may the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, our Lord Jesus, make you complete in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen.” At 13:19 the Korean Revised Version reads 내가 더 속히 너희에게 돌아가기를 위하여 너희 기도함을 더욱 원하노라, with 돌아가기를 (to return) where WEB reads “restored” and 기도함 (praying) where WEB reads “to do this”; at 13:21, where WEB reads “working in you”, it reads 우리 속에, the first person plural.
- The news of Timothy’s release, and greetings
The writer (“I”) says, “But I exhort you, brothers, endure the word of exhortation, for I have written to you in few words. Know that our brother Timothy has been freed, with whom, if he comes shortly, I will see you. Greet all of your leaders and all the saints. The Italians greet you. Grace be with you all. Amen.” At 13:24, for “The Italians”, the Korean Revised Version reads 이달리야에서 온 자들 (those who came from 이달리야), and it has no word for the “Amen” that closes 13:25 in WEB.
James
- James’ greeting to the twelve tribes which are in the Dispersion
James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: “Greetings.”
- The letter on various temptations, wisdom, and the rich
The letter says, “Count it all joy, my brothers, when you fall into various temptations, knowing that the testing of your faith produces endurance. Let endurance have its perfect work, that you may be perfect and complete, lacking in nothing. But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. But let him ask in faith, without any doubting, for he who doubts is like a wave of the sea, driven by the wind and tossed. For that man shouldn’t think that he will receive anything from the Lord. He is a double-minded man, unstable in all his ways. Let the brother in humble circumstances glory in his high position; and the rich, in that he is made humble, because like the flower in the grass, he will pass away. For the sun arises with the scorching wind and withers the grass; and the flower in it falls, and the beauty of its appearance perishes. So the rich man will also fade away in his pursuits. Blessed is a person who endures temptation, for when he has been approved, he will receive the crown of life which the Lord promised to those who love him. Let no man say when he is tempted, ‘I am tempted by God,’ for God can’t be tempted by evil, and he himself tempts no one. But each one is tempted when he is drawn away by his own lust and enticed. Then the lust, when it has conceived, bears sin. The sin, when it is full grown, produces death. Don’t be deceived, my beloved brothers. Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation nor turning shadow. Of his own will he gave birth to us by the word of truth, that we should be a kind of first fruits of his creatures.” At 1:10 the Korean Revised Version reads 부한 형제 (the rich brother), where WEB reads “the rich”.
- The appeal to be doers of the word
The letter says, “So, then, my beloved brothers, let every man be swift to hear, slow to speak, and slow to anger; for the anger of man doesn’t produce the righteousness of God. Therefore, putting away all filthiness and overflowing of wickedness, receive with humility the implanted word, which is able to save your souls. But be doers of the word, and not only hearers, deluding your own selves. For if anyone is a hearer of the word and not a doer, he is like a man looking at his natural face in a mirror; for he sees himself, and goes away, and immediately forgets what kind of man he was. But he who looks into the perfect law of freedom and continues, not being a hearer who forgets but a doer of the work, this man will be blessed in what he does. If anyone among you thinks himself to be religious while he doesn’t bridle his tongue, but deceives his heart, this man’s religion is worthless. Pure religion and undefiled before our God and Father is this: to visit the fatherless and widows in their affliction, and to keep oneself unstained by the world.”
- The appeal against showing partiality
The letter says, “My brothers, don’t hold the faith of our glorious Lord Jesus Christ with partiality. For if a man with a gold ring, in fine clothing, comes into your synagogue, and a poor man in filthy clothing also comes in, and you pay special attention to him who wears the fine clothing and say, ‘Sit here in a good place;’ and you tell the poor man, ‘Stand there,’ or ‘Sit by my footstool’ haven’t you shown partiality among yourselves, and become judges with evil thoughts? Listen, my beloved brothers. Didn’t God choose those who are poor in this world to be rich in faith and heirs of the Kingdom which he promised to those who love him? But you have dishonored the poor man. Don’t the rich oppress you and personally drag you before the courts? Don’t they blaspheme the honorable name by which you are called? However, if you fulfill the royal law according to the Scripture, ‘You shall love your neighbor as yourself,’ you do well. But if you show partiality, you commit sin, being convicted by the law as transgressors. For whoever keeps the whole law, and yet stumbles in one point, he has become guilty of all. For he who said, ‘Do not commit adultery,’ also said, ‘Do not commit murder.’ Now if you do not commit adultery but do murder, you have become a transgressor of the law. So speak and so do as men who are to be judged by the law of freedom. For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment.”
- The letter on faith without works, Abraham, and Rahab the prostitute
The letter says, “What good is it, my brothers, if a man says he has faith, but has no works? Can faith save him? And if a brother or sister is naked and in lack of daily food, and one of you tells them, ‘Go in peace. Be warmed and filled;’ yet you didn’t give them the things the body needs, what good is it? Even so faith, if it has no works, is dead in itself. Yes, a man will say, ‘You have faith, and I have works.’ Show me your faith without works, and I will show you my faith by my works. You believe that God is one. You do well. The demons also believe—and shudder. But do you want to know, vain man, that faith apart from works is dead? Wasn’t Abraham our father justified by works, in that he offered up Isaac his son on the altar? You see that faith worked with his works, and by works faith was perfected. So the Scripture was fulfilled which says, ‘Abraham believed God, and it was accounted to him as righteousness,’ and he was called the friend of God. You see then that by works a man is justified, and not only by faith. In the same way, wasn’t Rahab the prostitute also justified by works when she received the messengers and sent them out another way? For as the body apart from the spirit is dead, even so faith apart from works is dead.” At 2:18 WEB closes the man’s words after “You have faith, and I have works”, and “Show me your faith without works, and I will show you my faith by my works” stands outside them; the Korean Revised Version has no quotation marks and does not show where the words after 혹이 가로되 (someone says) end. At 2:20 the Korean reads 헛 것 (a vain thing), where WEB reads “dead”.
- The letter on the tongue, a little member
The letter says, “Let not many of you be teachers, my brothers, knowing that we will receive heavier judgment. For we all stumble in many things. Anyone who doesn’t stumble in word is a perfect person, able to bridle the whole body also. Indeed, we put bits into the horses’ mouths so that they may obey us, and we guide their whole body. Behold, the ships also, though they are so big and are driven by fierce winds, are yet guided by a very small rudder, wherever the pilot desires. So the tongue is also a little member, and boasts great things. See how a small fire can spread to a large forest! And the tongue is a fire. The world of iniquity among our members is the tongue, which defiles the whole body, and sets on fire the course of nature, and is set on fire by Gehenna. For every kind of animal, bird, creeping thing, and sea creature is tamed, and has been tamed by mankind; but nobody can tame the tongue. It is a restless evil, full of deadly poison. With it we bless our God and Father, and with it we curse men who are made in the image of God. Out of the same mouth comes blessing and cursing. My brothers, these things ought not to be so. Does a spring send out from the same opening fresh and bitter water? Can a fig tree, my brothers, yield olives, or a vine figs? Thus no spring yields both salt water and fresh water.” The Korean Revised Version reads 지옥불 (the fire of hell) at 3:6, where WEB reads “Gehenna”, and 주 아버지 (the Lord, the Father) at 3:9, where WEB reads “our God and Father”.
- The letter on the wisdom that is from above
The letter says, “Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom. But if you have bitter jealousy and selfish ambition in your heart, don’t boast and don’t lie against the truth. This wisdom is not that which comes down from above, but is earthly, sensual, and demonic. For where jealousy and selfish ambition are, there is confusion and every evil deed. But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, and without hypocrisy. Now the fruit of righteousness is sown in peace by those who make peace.” At 3:18 the Korean Revised Version reads 화평케 하는 자들은 화평으로 심어 의의 열매를 거두느니라 (those who make peace sow in peace and reap the fruit of righteousness), where WEB reads that the fruit of righteousness “is sown in peace”.
- The appeal on friendship with the world and being subject to God
The letter says, “Where do wars and fightings among you come from? Don’t they come from your pleasures that war in your members? You lust, and don’t have. You murder and covet, and can’t obtain. You fight and make war. You don’t have, because you don’t ask. You ask, and don’t receive, because you ask with wrong motives, so that you may spend it on your pleasures. You adulterers and adulteresses, don’t you know that friendship with the world is hostility toward God? Whoever therefore wants to be a friend of the world makes himself an enemy of God. Or do you think that the Scripture says in vain, ‘The Spirit who lives in us yearns jealously’? But he gives more grace. Therefore it says, ‘God resists the proud, but gives grace to the humble.’ Be subject therefore to God. Resist the devil, and he will flee from you. Draw near to God, and he will draw near to you. Cleanse your hands, you sinners. Purify your hearts, you double-minded. Lament, mourn, and weep. Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the sight of the Lord, and he will exalt you.” At 4:4 the Korean Revised Version reads 간음하는 여자들이여 (adulteresses), where WEB reads “You adulterers and adulteresses”, and at 4:5 it reads 하나님이 우리 속에 거하게 하신 성령 (the Spirit whom God made to dwell in us), where WEB reads “The Spirit who lives in us”.
- The appeal against speaking against and judging a brother
The letter says, “Don’t speak against one another, brothers. He who speaks against a brother and judges his brother, speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. Only one is the lawgiver, who is able to save and to destroy. But who are you to judge another?” At 4:12 the Korean Revised Version reads 입법자와 재판자는 오직 하나이시니 (the lawgiver and judge is only one), where WEB reads “Only one is the lawgiver”.
- The words to those who say they will trade and make a profit today or tomorrow
The letter says, “Come now, you who say, ‘Today or tomorrow let’s go into this city and spend a year there, trade, and make a profit.’ Yet you don’t know what your life will be like tomorrow. For what is your life? For you are a vapor that appears for a little time and then vanishes away. For you ought to say, ‘If the Lord wills, we will both live, and do this or that.’ But now you glory in your boasting. All such boasting is evil. To him therefore who knows to do good and doesn’t do it, to him it is sin.”
- The words to the rich who have laid up treasure
The letter says, “Come now, you rich, weep and howl for your miseries that are coming on you. Your riches are corrupted and your garments are moth-eaten. Your gold and your silver are corroded, and their corrosion will be for a testimony against you and will eat your flesh like fire. You have laid up your treasure in the last days. Behold, the wages of the laborers who mowed your fields, which you have kept back by fraud, cry out; and the cries of those who reaped have entered into the ears of the Lord of Armies. You have lived in luxury on the earth, and taken your pleasure. You have nourished your hearts as in a day of slaughter. You have condemned and you have murdered the righteous one. He doesn’t resist you.”
- The appeal on the coming of the Lord, patience, and the perseverance of Job
The letter says, “Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand. Don’t grumble, brothers, against one another, so that you won’t be judged. Behold, the judge stands at the door. Take, brothers, for an example of suffering and of perseverance, the prophets who spoke in the name of the Lord. Behold, we call them blessed who endured. You have heard of the perseverance of Job and have seen the Lord in the outcome, and how the Lord is full of compassion and mercy.” At 5:11 the Korean Revised Version reads 주께서 주신 결말을 보았거니와 (have seen the end the Lord gave), where WEB reads “have seen the Lord in the outcome”.
- The appeal against swearing by heaven or by the earth
The letter says, “But above all things, my brothers, don’t swear—not by heaven, or by the earth, or by any other oath; but let your ‘yes’ be ‘yes’, and your ‘no’, ‘no’, so that you don’t fall into hypocrisy.” The Korean Revised Version reads 죄 정함을 면하라 (escape condemnation), where WEB reads “so that you don’t fall into hypocrisy”.
- The letter on the prayer of faith and Elijah’s prayer
The letter says, “Is any among you suffering? Let him pray. Is any cheerful? Let him sing praises. Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven. Confess your sins to one another and pray for one another, that you may be healed. The insistent prayer of a righteous person is powerfully effective. Elijah was a man with a nature like ours, and he prayed earnestly that it might not rain, and it didn’t rain on the earth for three years and six months. He prayed again, and the sky gave rain, and the earth produced its fruit. Brothers, if any among you wanders from the truth and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul from death and will cover a multitude of sins.”
1 Peter
- Peter’s greeting to the chosen ones living as foreigners in the Dispersion
Peter, an apostle of Jesus Christ, to the chosen ones who are living as foreigners in the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia: “Peter, an apostle of Jesus Christ, to the chosen ones who are living as foreigners in the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in sanctification of the Spirit, that you may obey Jesus Christ and be sprinkled with his blood: Grace to you and peace be multiplied.”
- The letter on a living hope, and on the salvation the prophets searched
The letter says, “Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an incorruptible and undefiled inheritance that doesn’t fade away, reserved in Heaven for you, who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. In this you greatly rejoice, though now for a little while, if need be, you have been grieved in various trials, that the proof of your faith, which is more precious than gold that perishes, even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ—whom, not having known, you love. In him, though now you don’t see him, yet believing, you rejoice greatly with joy that is unspeakable and full of glory, receiving the result of your faith, the salvation of your souls. Concerning this salvation, the prophets sought and searched diligently. They prophesied of the grace that would come to you, searching for who or what kind of time the Spirit of Christ which was in them pointed to when he predicted the sufferings of Christ and the glories that would follow them. To them it was revealed that they served not themselves, but you, in these things, which now have been announced to you through those who preached the Good News to you by the Holy Spirit sent out from heaven; which things angels desire to look into.” At 1:8, where WEB reads “whom, not having known, you love”, the Korean Revised Version reads 예수를 너희가 보지 못하였으나 사랑하는도다, naming Jesus (예수).
- The appeal to be holy in all behavior
The letter says, “Therefore prepare your minds for action. Be sober, and set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ—as children of obedience, not conforming yourselves according to your former lusts as in your ignorance, but just as he who called you is holy, you yourselves also be holy in all of your behavior, because it is written, ‘You shall be holy, for I am holy.’ If you call on him as Father, who without respect of persons judges according to each man’s work, pass the time of your living as foreigners here in reverent fear, knowing that you were redeemed, not with corruptible things like silver or gold, from the useless way of life handed down from your fathers, but with precious blood, as of a lamb without blemish or spot, the blood of Christ, who was foreknown indeed before the foundation of the world, but was revealed in this last age for your sake, who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope might be in God. Seeing you have purified your souls in your obedience to the truth through the Spirit in sincere brotherly affection, love one another from the heart fervently, having been born again, not of corruptible seed, but of incorruptible, through the word of God, which lives and remains forever. For, ‘All flesh is like grass, and all of man’s glory like the flower in the grass. The grass withers, and its flower falls; but the Lord’s word endures forever.’ This is the word of Good News which was preached to you.” The Korean Revised Version’s 1:22 has no words for “through the Spirit”.
- The letter on the living stone and the chosen race
The letter says, “Putting away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking, as newborn babies, long for the pure spiritual milk, that with it you may grow, if indeed you have tasted that the Lord is gracious. Come to him, a living stone, rejected indeed by men, but chosen by God, precious. You also as living stones are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. Because it is contained in Scripture, ‘Behold, I lay in Zion a chief cornerstone, chosen and precious. He who believes in him will not be disappointed.’ For you who believe therefore is the honor, but for those who are disobedient, ‘The stone which the builders rejected has become the chief cornerstone,’ and, ‘a stumbling stone and a rock of offense.’ For they stumble at the word, being disobedient, to which also they were appointed. But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that you may proclaim the excellence of him who called you out of darkness into his marvelous light. In the past, you were not a people, but now are God’s people, who had not obtained mercy, but now have obtained mercy.” At 2:2, where WEB reads “that with it you may grow”, the Korean Revised Version reads 이는 이로 말미암아 너희로 구원에 이르도록 자라게 하려 함이라 (to grow up to salvation); at 2:4, where WEB reads “Come to him, a living stone”, it reads 산 돌이신 예수에게 나아와, naming Jesus (예수).
- The writer’s appeal to abstain from fleshly lusts and to honor the king
The writer (“I”) urges, “Beloved, I beg you as foreigners and pilgrims to abstain from fleshly lusts which war against the soul, having good behavior among the nations, so in that of which they speak against you as evildoers, they may see your good works and glorify God in the day of visitation. Therefore subject yourselves to every ordinance of man for the Lord’s sake: whether to the king, as supreme, or to governors, as sent by him for vengeance on evildoers and for praise to those who do well. For this is the will of God, that by well-doing you should put to silence the ignorance of foolish men. Live as free people, yet not using your freedom for a cloak of wickedness, but as bondservants of God. Honor all men. Love the brotherhood. Fear God. Honor the king.” The Korean Revised Version’s 2:15 reads 곧 선행으로 어리석은 사람들의 무식한 말을 막으시는 것이라, with no words for “For this is the will of God”.
- The appeal to servants, and the letter on Christ’s suffering
The letter says, “Servants, be in subjection to your masters with all respect, not only to the good and gentle, but also to the wicked. For it is commendable if someone endures pain, suffering unjustly, because of conscience toward God. For what glory is it if, when you sin, you patiently endure beating? But if when you do well, you patiently endure suffering, this is commendable with God. For you were called to this, because Christ also suffered for us, leaving you an example, that you should follow his steps, who didn’t sin, ‘neither was deceit found in his mouth.’ When he was cursed, he didn’t curse back. When he suffered, he didn’t threaten, but committed himself to him who judges righteously. He himself bore our sins in his body on the tree, that we, having died to sins, might live to righteousness. You were healed by his wounds. For you were going astray like sheep; but now you have returned to the Shepherd and Overseer of your souls.” At 2:21, where WEB reads “Christ also suffered for us”, the Korean Revised Version reads 그리스도도 너희를 위하여 고난을 받으사, with 너희 where WEB has “us”.
- The appeal to wives and husbands
The letter says, “In the same way, wives, be in subjection to your own husbands, so that, even if any don’t obey the Word, they may be won by the behavior of their wives without a word, seeing your pure behavior in fear. Let your beauty come not from the outward adorning of braiding your hair, and of wearing gold ornaments or of putting on fine clothing, but from the hidden person of the heart, in the incorruptible adornment of a gentle and quiet spirit, which is very precious in God’s sight. For this is how in the past the holy women who hoped in God also adorned themselves, being in subjection to their own husbands. So Sarah obeyed Abraham, calling him lord, whose children you now are if you do well and are not put in fear by any terror. You husbands, in the same way, live with your wives according to knowledge, giving honor to the woman as to the weaker vessel, as also being joint heirs of the grace of life, that your prayers may not be hindered.” At 3:6, where WEB reads “whose children you now are”, the Korean Revised Version reads 그의 딸이 되었느니라, with 딸 (daughter) where WEB has “children”.
- The appeal to bless, and the letter on suffering for righteousness’ sake
The letter says, “Finally, all of you be like-minded, compassionate, loving as brothers, tenderhearted, courteous, not rendering evil for evil or insult for insult; but instead blessing, knowing that you were called to this, that you may inherit a blessing. For, ‘He who would love life and see good days, let him keep his tongue from evil and his lips from speaking deceit. Let him turn away from evil and do good. Let him seek peace and pursue it. For the eyes of the Lord are on the righteous, and his ears open to their prayer; but the face of the Lord is against those who do evil.’ Now who will harm you if you become imitators of that which is good? But even if you should suffer for righteousness’ sake, you are blessed. ‘Don’t fear what they fear, neither be troubled.’ But sanctify the Lord God in your hearts. Always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear, having a good conscience. Thus, while you are spoken against as evildoers, they may be disappointed who curse your good way of life in Christ. For it is better, if it is God’s will, that you suffer for doing what is right than for doing evil.” At 3:15, where WEB reads “sanctify the Lord God in your hearts”, the Korean Revised Version reads 너희 마음에 그리스도를 주로 삼아 거룩하게 하고, naming Christ (그리스도).
- The letter on Christ who suffered for sins, and on the ship in the days of Noah
The letter says, “Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God, being put to death in the flesh, but made alive in the Spirit, in whom he also went and preached to the spirits in prison, who before were disobedient when God waited patiently in the days of Noah while the ship was being built. In it, few, that is, eight souls, were saved through water. This is a symbol of baptism, which now saves you—not the putting away of the filth of the flesh, but the answer of a good conscience toward God—through the resurrection of Jesus Christ, who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.” At 3:18, where WEB reads “suffered for sins” and “that he might bring you to God”, the Korean Revised Version reads 죄를 위하여 죽으사 (died) and 이는 우리를 하나님 앞으로 인도하려 하심이라, with 우리 where WEB has “you”.
- The appeal to be armed with the same mind and to be earnest in love
The letter says, “Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind; for he who has suffered in the flesh has ceased from sin, that you no longer should live the rest of your time in the flesh for the lusts of men, but for the will of God. For we have spent enough of our past time doing the desire of the Gentiles, and having walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries. They think it is strange that you don’t run with them into the same excess of riot, speaking evil of you. They will give account to him who is ready to judge the living and the dead. For to this end the Good News was preached even to the dead, that they might be judged indeed as men in the flesh, but live as to God in the spirit. But the end of all things is near. Therefore be of sound mind, self-controlled, and sober in prayer. And above all things be earnest in your love among yourselves, for love covers a multitude of sins. Be hospitable to one another without grumbling. As each has received a gift, employ it in serving one another, as good managers of the grace of God in its various forms. If anyone speaks, let it be as it were the very words of God. If anyone serves, let it be as of the strength which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen.” The Korean Revised Version’s 4:1 reads 그리스도께서 이미 육체의 고난을 받으셨으니, with no words for “for us”, and its 4:3 has 너희가 where WEB has “we”.
- The letter on the fiery trial and on suffering for being a Christian
The letter says, “Beloved, don’t be astonished at the fiery trial which has come upon you to test you, as though a strange thing happened to you. But because you are partakers of Christ’s sufferings, rejoice, that at the revelation of his glory you also may rejoice with exceeding joy. If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you. On their part he is blasphemed, but on your part he is glorified. But let none of you suffer as a murderer, or a thief, or an evil doer, or a meddler in other men’s matters. But if one of you suffers for being a Christian, let him not be ashamed; but let him glorify God in this matter. For the time has come for judgment to begin with the household of God. If it begins first with us, what will happen to those who don’t obey the Good News of God? ‘If it is hard for the righteous to be saved, what will happen to the ungodly and the sinner?’ Therefore let them also who suffer according to the will of God in doing good entrust their souls to him, as to a faithful Creator.” The Korean Revised Version’s 4:14 has no words for “On their part he is blasphemed, but on your part he is glorified.”
- The writer’s appeal to the elders and the younger ones
The writer (“I”) urges, “Therefore I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, and who will also share in the glory that will be revealed: shepherd the flock of God which is among you, exercising the oversight, not under compulsion, but voluntarily; not for dishonest gain, but willingly; not as lording it over those entrusted to you, but making yourselves examples to the flock. When the chief Shepherd is revealed, you will receive the crown of glory that doesn’t fade away. Likewise, you younger ones, be subject to the elder. Yes, all of you clothe yourselves with humility and subject yourselves to one another; for ‘God resists the proud, but gives grace to the humble.’ Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time, casting all your worries on him, because he cares for you. Be sober and self-controlled. Be watchful. Your adversary, the devil, walks around like a roaring lion, seeking whom he may devour. Withstand him steadfast in your faith, knowing that your brothers who are in the world are undergoing the same sufferings. But may the God of all grace, who called you to his eternal glory by Christ Jesus, after you have suffered a little while, perfect, establish, strengthen, and settle you. To him be the glory and the power forever and ever. Amen.” At 5:10, where WEB reads “by Christ Jesus”, the Korean Revised Version reads 그리스도 안에서, with no name Jesus.
- The brief letter through Silvanus, and the greetings of her who is in Babylon and of Mark
The writer (“I”) says, “Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand. She who is in Babylon, chosen together with you, greets you. So does Mark, my son. Greet one another with a kiss of love. Peace be to all of you who are in Christ Jesus. Amen.” At 5:13, where WEB reads “She who is in Babylon”, the Korean Revised Version reads 바벨론에 있는 교회가 (the assembly that is in Babylon); its 5:14 reads 그리스도 안에 있는 너희 모든 이에게 평강이 있을찌어다, with no name Jesus and no word for “Amen”.
2 Peter
- Simon Peter’s greeting to those who have obtained a like precious faith
Simon Peter, a servant and apostle of Jesus Christ, “to those who have obtained a like precious faith with us in the righteousness of our God and Savior, Jesus Christ”: “Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord”.
- The appeal to supply moral excellence in faith and to make calling and election sure
The letter goes on, “seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue, by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust. Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge; and in knowledge, self-control; and in self-control, perseverance; and in perseverance, godliness; and in godliness, brotherly affection; and in brotherly affection, love. For if these things are yours and abound, they make you to not be idle or unfruitful in the knowledge of our Lord Jesus Christ. For he who lacks these things is blind, seeing only what is near, having forgotten the cleansing from his old sins. Therefore, brothers, be more diligent to make your calling and election sure. For if you do these things, you will never stumble. For thus you will be richly supplied with the entrance into the eternal Kingdom of our Lord and Savior, Jesus Christ.”
- The writer’s purpose that these things be remembered even after his departure
The writer (“I”) says, “Therefore I will not be negligent to remind you of these things, though you know them and are established in the present truth. I think it right, as long as I am in this tent, to stir you up by reminding you, knowing that the putting off of my tent comes swiftly, even as our Lord Jesus Christ made clear to me. Yes, I will make every effort that you may always be able to remember these things even after my departure.”
- The letter’s report of the majesty seen and the voice heard on the holy mountain
The letter says, “For we didn’t follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. For he received from God the Father honor and glory when the voice came to him from the Majestic Glory, ‘This is my beloved Son, in whom I am well pleased.’ We heard this voice come out of heaven when we were with him on the holy mountain.”
- The letter on the more sure word of prophecy
The letter says, “We have the more sure word of prophecy; and you do well that you heed it as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts, knowing this first, that no prophecy of Scripture is of private interpretation. For no prophecy ever came by the will of man, but holy men of God spoke, being moved by the Holy Spirit.”
- The letter on false prophets and false teachers
The letter says, “But false prophets also arose among the people, as false teachers will also be among you, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction. Many will follow their immoral ways, and as a result, the way of the truth will be maligned. In covetousness they will exploit you with deceptive words: whose sentence now from of old doesn’t linger, and their destruction will not slumber.”
- The letter on the angels who sinned, Noah, Sodom and Gomorrah, and righteous Lot
The letter says, “For if God didn’t spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness to be reserved for judgment; and didn’t spare the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood on the world of the ungodly, and turning the cities of Sodom and Gomorrah into ashes, condemned them to destruction, having made them an example to those who would live in an ungodly way, and delivered righteous Lot, who was very distressed by the lustful life of the wicked (for that righteous man dwelling among them was tormented in his righteous soul from day to day with seeing and hearing lawless deeds)”. At 2:4 the Korean Revised Version reads 지옥, where WEB reads “Tartarus”.
- The letter on those who forsook the right way and followed the way of Balaam
The letter says, “then the Lord knows how to deliver the godly out of temptation and to keep the unrighteous under punishment for the day of judgment, but chiefly those who walk after the flesh in the lust of defilement and despise authority. Daring, self-willed, they are not afraid to speak evil of dignitaries, whereas angels, though greater in might and power, don’t bring a slanderous judgment against them before the Lord. But these, as unreasoning creatures, born natural animals to be taken and destroyed, speaking evil in matters about which they are ignorant, will in their destroying surely be destroyed, receiving the wages of unrighteousness; people who count it pleasure to revel in the daytime, spots and defects, reveling in their deceit while they feast with you; having eyes full of adultery, and who can’t cease from sin, enticing unsettled souls, having a heart trained in greed, accursed children! Forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrongdoing; but he was rebuked for his own disobedience. A speechless donkey spoke with a man’s voice and stopped the madness of the prophet.” At 2:15 the Korean Revised Version reads 발람의 길을 좇는도다, in the present (they follow the way of Balaam), where WEB reads “having followed the way of Balaam”, in the past.
- The letter on those who are wells without water
The letter says, “These are wells without water, clouds driven by a storm, for whom the blackness of darkness has been reserved forever. For, uttering great swelling words of emptiness, they entice in the lusts of the flesh, by licentiousness, those who are indeed escaping from those who live in error; promising them liberty, while they themselves are bondservants of corruption; for a man is brought into bondage by whoever overcomes him. For if, after they have escaped the defilement of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in it and overcome, the last state has become worse for them than the first. For it would be better for them not to have known the way of righteousness, than after knowing it, to turn back from the holy commandment delivered to them. But it has happened to them according to the true proverb, ‘The dog turns to his own vomit again,’ and ‘the sow that has washed to wallowing in the mire.’”
- The writer’s word on this second letter, and the word that mockers will come in the last days
The writer (“I”) says, “This is now, beloved, the second letter that I have written to you; and in both of them I stir up your sincere mind by reminding you that you should remember the words which were spoken before by the holy prophets and the commandment of us, the apostles of the Lord and Savior, knowing this first, that in the last days mockers will come, walking after their own lusts and saying, ‘Where is the promise of his coming? For, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation.’ For they willfully forget that there were heavens from of old, and an earth formed out of water and amid water by the word of God, by which means the world that existed then, being overflowed with water, perished. But the heavens that exist now and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men.” At 3:2 the Korean Revised Version reads 주 되신 구주께서 너희의 사도들로 말미암아 명하신 것, what the Lord and Savior commanded through the apostles of those written to, where WEB reads “the commandment of us, the apostles of the Lord and Savior”.
- The letter on one day as a thousand years, and on the day of the Lord that will come as a thief
The letter says, “But don’t forget this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slow concerning his promise, as some count slowness; but he is patient with us, not wishing that anyone should perish, but that all should come to repentance. But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will be dissolved with fervent heat; and the earth and the works that are in it will be burned up. Therefore, since all these things will be destroyed like this, what kind of people ought you to be in holy living and godliness, looking for and earnestly desiring the coming of the day of God, which will cause the burning heavens to be dissolved, and the elements will melt with fervent heat? But, according to his promise, we look for new heavens and a new earth, in which righteousness dwells.” At 3:9 the Korean Revised Version reads 너희를 대하여, toward those written to, where WEB reads “with us”. At 3:10 the Korean Revised Version reads 도적 같이, as a thief, without “in the night”, and 드러나리로다, will be laid bare, where WEB reads “will be burned up”. At 3:12 the Korean Revised Version reads 바라보고 간절히 사모하라, a command to look for and earnestly desire, where WEB has “looking for and earnestly desiring” inside a question.
- The letter’s word that the beloved brother Paul also wrote, and the last appeal
The letter says, “Therefore, beloved, seeing that you look for these things, be diligent to be found in peace, without defect and blameless in his sight. Regard the patience of our Lord as salvation; even as our beloved brother Paul also, according to the wisdom given to him, wrote to you, as also in all of his letters, speaking in them of these things. In those, there are some things that are hard to understand, which the ignorant and unsettled twist, as they also do to the other Scriptures, to their own destruction. You therefore, beloved, knowing these things beforehand, beware, lest being carried away with the error of the wicked, you fall from your own steadfastness. But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and forever. Amen.” The Korean Revised Version has no “Amen” at the end of 3:18.
1 John
- The letter on the Word of life, heard, seen and touched
The letter says, “That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life (and the life was revealed, and we have seen, and testify, and declare to you the life, the eternal life, which was with the Father, and was revealed to us); that which we have seen and heard we declare to you, that you also may have fellowship with us. Yes, and our fellowship is with the Father and with his Son, Jesus Christ. And we write these things to you, that our joy may be fulfilled.”
- The letter on the message that God is light, and on walking in the light
The letter says, “This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him and walk in the darkness, we lie and don’t tell the truth. But if we walk in the light as he is in the light, we have fellowship with one another, and the blood of Jesus Christ his Son cleanses us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and righteous to forgive us the sins and to cleanse us from all unrighteousness. If we say that we haven’t sinned, we make him a liar, and his word is not in us.”
- The writer on the Counselor with the Father, Jesus Christ, and on keeping his commandments
The writer (“I”) says, “My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous. And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world. This is how we know that we know him: if we keep his commandments. One who says, ‘I know him,’ and doesn’t keep his commandments, is a liar, and the truth isn’t in him. But God’s love has most certainly been perfected in whoever keeps his word. This is how we know that we are in him: he who says he remains in him ought himself also to walk just like he walked.”
- The letter on the old commandment and the new, and on loving one’s brother
The letter says, “Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. Again, I write a new commandment to you, which is true in him and in you, because the darkness is passing away and the true light already shines. He who says he is in the light and hates his brother is in the darkness even until now. He who loves his brother remains in the light, and there is no occasion for stumbling in him. But he who hates his brother is in the darkness, and walks in the darkness, and doesn’t know where he is going, because the darkness has blinded his eyes.”
- The writer’s reasons for writing to the little children, the fathers and the young men
The writer (“I”) says, “I write to you, little children, because your sins are forgiven you for his name’s sake. I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, little children, because you know the Father. I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one.” The Korean Revised Version sets the words to the little children who know the Father (아이들아 내가 너희에게 쓴 것은 너희가 아버지를 알았음이요) at the opening of 2:14, where WEB has them at the end of 2:13.
- The appeal not to love the world
The letter says, “Don’t love the world or the things that are in the world. If anyone loves the world, the Father’s love isn’t in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—isn’t the Father’s, but is the world’s. The world is passing away with its lusts, but he who does God’s will remains forever.”
- The letter on the many antichrists and the anointing from the Holy One
The letter says, “Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the final hour. They went out from us, but they didn’t belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us. You have an anointing from the Holy One, and you all have knowledge. I have not written to you because you don’t know the truth, but because you know it, and because no lie is of the truth. Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son. Whoever denies the Son doesn’t have the Father. He who confesses the Son has the Father also. Therefore, as for you, let that remain in you which you heard from the beginning. If that which you heard from the beginning remains in you, you also will remain in the Son, and in the Father. This is the promise which he promised us, the eternal life. These things I have written to you concerning those who would lead you astray. As for you, the anointing which you received from him remains in you, and you don’t need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him.” At 2:27, for “even as it taught you, you will remain in him”, the Korean Revised Version reads 너희를 가르치신 그대로 주 안에 거하라 (remain in the Lord, even as you were taught), a command.
- The appeal to remain in him, for boldness at his coming
The letter says, “Now, little children, remain in him, that when he appears, we may have boldness and not be ashamed before him at his coming. If you know that he is righteous, you know that everyone who practices righteousness has been born of him.”
- The letter on the children of God and the children of the devil
The letter says, “See how great a love the Father has given to us, that we should be called children of God! For this cause the world doesn’t know us, because it didn’t know him. Beloved, now we are children of God. It is not yet revealed what we will be; but we know that when he is revealed, we will be like him, for we will see him just as he is. Everyone who has this hope set on him purifies himself, even as he is pure. Everyone who sins also commits lawlessness. Sin is lawlessness. You know that he was revealed to take away our sins, and no sin is in him. Whoever remains in him doesn’t sin. Whoever sins hasn’t seen him and doesn’t know him. Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous. He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed: that he might destroy the works of the devil. Whoever is born of God doesn’t commit sin, because his seed remains in him, and he can’t sin, because he is born of God. In this the children of God are revealed, and the children of the devil. Whoever doesn’t do righteousness is not of God, neither is he who doesn’t love his brother.”
- The letter on the message to love one another, and on Cain, who killed his brother
The letter says, “For this is the message which you heard from the beginning, that we should love one another—unlike Cain, who was of the evil one and killed his brother. Why did he kill him? Because his deeds were evil, and his brother’s righteous. Don’t be surprised, my brothers, if the world hates you. We know that we have passed out of death into life, because we love the brothers. He who doesn’t love his brother remains in death. Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him. By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. But whoever has the world’s goods and sees his brother in need, then closes his heart of compassion against him, how does God’s love remain in him? My little children, let’s not love in word only, or with the tongue only, but in deed and truth.” The Korean Revised Version opens 3:12 with a command of its own, 가인 같이 하지 말라 (do not be as Cain), where WEB goes on from 3:11 with “unlike Cain”.
- The letter on boldness toward God, and on his commandment
The letter says, “And by this we know that we are of the truth and persuade our hearts before him, because if our heart condemns us, God is greater than our heart, and knows all things. Beloved, if our hearts don’t condemn us, we have boldness toward God; so whatever we ask, we receive from him, because we keep his commandments and do the things that are pleasing in his sight. This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded. He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us.”
- The appeal to test the spirits, whether they are of God
The letter says, “Beloved, don’t believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the world. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God, and every spirit who doesn’t confess that Jesus Christ has come in the flesh is not of God; and this is the spirit of the Antichrist, of whom you have heard that it comes. Now it is in the world already. You are of God, little children, and have overcome them, because greater is he who is in you than he who is in the world. They are of the world. Therefore they speak of the world, and the world hears them. We are of God. He who knows God listens to us. He who is not of God doesn’t listen to us. By this we know the spirit of truth, and the spirit of error.” At 4:3 the Korean Revised Version reads 예수를 시인하지 아니하는 영마다 (every spirit that does not confess Jesus), with no words for “Christ has come in the flesh”.
- The letter’s word that God is love, and its appeal, “let’s love one another”
The letter says, “Beloved, let’s love one another, for love is of God; and everyone who loves has been born of God and knows God. He who doesn’t love doesn’t know God, for God is love. By this God’s love was revealed in us, that God has sent his only born Son into the world that we might live through him. In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins. Beloved, if God loved us in this way, we also ought to love one another. No one has seen God at any time. If we love one another, God remains in us, and his love has been perfected in us. By this we know that we remain in him and he in us, because he has given us of his Spirit. We have seen and testify that the Father has sent the Son as the Savior of the world. Whoever confesses that Jesus is the Son of God, God remains in him, and he in God. We know and have believed the love which God has for us. God is love, and he who remains in love remains in God, and God remains in him. In this, love has been made perfect among us, that we may have boldness in the day of judgment, because as he is, even so we are in this world. There is no fear in love; but perfect love casts out fear, because fear has punishment. He who fears is not made perfect in love. We love him, because he first loved us. If a man says, ‘I love God,’ and hates his brother, he is a liar; for he who doesn’t love his brother whom he has seen, how can he love God whom he has not seen? This commandment we have from him, that he who loves God should also love his brother.” At 4:19 the Korean Revised Version reads 우리가 사랑함은 (we love), with no word for “him”.
- The letter on the faith that overcomes the world
The letter says, “Whoever believes that Jesus is the Christ has been born of God. Whoever loves the Father also loves the child who is born of him. By this we know that we love the children of God, when we love God and keep his commandments. For this is loving God, that we keep his commandments. His commandments are not grievous. For whatever is born of God overcomes the world. This is the victory that has overcome the world: your faith. Who is he who overcomes the world, but he who believes that Jesus is the Son of God?” At 5:4, for “your faith”, the Korean Revised Version reads 우리의 믿음 (our faith).
- The letter on him who came by water and blood, and on the testimony of the Spirit, the water and the blood
The letter says, “This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood. It is the Spirit who testifies, because the Spirit is the truth. For there are three who testify: the Spirit, the water, and the blood; and the three agree as one. If we receive the witness of men, the witness of God is greater; for this is God’s testimony which he has testified concerning his Son. He who believes in the Son of God has the testimony in himself. He who doesn’t believe God has made him a liar, because he has not believed in the testimony that God has given concerning his Son. The testimony is this: that God gave to us eternal life, and this life is in his Son. He who has the Son has the life. He who doesn’t have God’s Son doesn’t have the life.” The Korean Revised Version sets 증거하는 이는 성령이시니 성령은 진리니라 (the one who testifies is the Spirit; the Spirit is the truth) as 5:7 and 증거하는 이가 셋이니 성령과 물과 피라 또한 이 셋이 합하여 하나이니라 as 5:8; WEB ends 5:6 with “It is the Spirit who testifies, because the Spirit is the truth” and divides “For there are three who testify: the Spirit, the water, and the blood; and the three agree as one” between 5:7 and 5:8.
- The writer’s word that those who believe may know they have eternal life, and the appeal to keep from idols
The writer (“I”) says, “These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God. This is the boldness which we have toward him, that if we ask anything according to his will, he listens to us. And if we know that he listens to us, whatever we ask, we know that we have the petitions which we have asked of him. If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is sin leading to death. I don’t say that he should make a request concerning this. All unrighteousness is sin, and there is sin not leading to death. We know that whoever is born of God doesn’t sin, but he who was born of God keeps himself, and the evil one doesn’t touch him. We know that we are of God, and the whole world lies in the power of the evil one. We know that the Son of God has come and has given us an understanding, that we know him who is true; and we are in him who is true, in his Son Jesus Christ. This is the true God and eternal life. Little children, keep yourselves from idols.” The Korean Revised Version has no words at 5:13 for “and that you may continue to believe in the name of the Son of God”; at 5:16 it names no one who gives life (저에게 생명을 주시리라), where WEB reads “God will give him life”; and at 5:18 it reads 하나님께로서 나신 자가 저를 지키시매 (the one born of God keeps him) for “he who was born of God keeps himself”.
2 John
- The elder’s greeting to the chosen lady and her children
The elder, to the chosen lady and her children, “whom I love in truth, and not I only, but also all those who know the truth, for the truth’s sake, which remains in us, and it will be with us forever: Grace, mercy, and peace will be with us, from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love.” At 1:3 the Korean Revised Version reads 아버지의 아들 예수 그리스도께로부터 (from Jesus Christ, the Son of the Father), with no word for “the Lord”.
- The writer’s joy at children found walking in truth, and the plea “that we love one another”
The writer (“I”) says, “I rejoice greatly that I have found some of your children walking in truth, even as we have been commanded by the Father. Now I beg you, dear lady, not as though I wrote to you a new commandment, but that which we had from the beginning, that we love one another. This is love, that we should walk according to his commandments. This is the commandment, even as you heard from the beginning, that you should walk in it.”
- The letter on the deceivers, and on remaining in the teaching of Christ
The letter says, “For many deceivers have gone out into the world, those who don’t confess that Jesus Christ came in the flesh. This is the deceiver and the Antichrist. Watch yourselves, that we don’t lose the things which we have accomplished, but that we receive a full reward. Whoever transgresses and doesn’t remain in the teaching of Christ doesn’t have God. He who remains in the teaching has both the Father and the Son. If anyone comes to you and doesn’t bring this teaching, don’t receive him into your house, and don’t welcome him, for he who welcomes him participates in his evil deeds.” At 1:8 the Korean Revised Version reads 너희는 너희를 삼가 우리의 일한 것을 잃지 말고 오직 온전한 상을 얻으라 (watch yourselves; do not lose what we have worked for, but receive a full reward), a command to those written to, where WEB reads “that we don’t lose … but that we receive a full reward”.
- The writer’s hope to come and speak face to face, and the greeting of the chosen sister’s children
The writer (“I”) says, “Having many things to write to you, I don’t want to do so with paper and ink, but I hope to come to you and to speak face to face, that our joy may be made full. The children of your chosen sister greet you. Amen.” At 1:12, for “our joy”, the Korean Revised Version reads 너희 기쁨 (your joy), and it has no “Amen” at 1:13.
3 John
- The elder’s letter to Gaius the beloved, and the brothers who came and testified
The elder to Gaius the beloved, “whom I love in truth.” The writer (“I”) says, “Beloved, I pray that you may prosper in all things and be healthy, even as your soul prospers. For I rejoiced greatly when brothers came and testified about your truth, even as you walk in truth. I have no greater joy than this: to hear about my children walking in truth.”
- The appeal to send the brothers and strangers forward in a way worthy of God
The letter says, “Beloved, you do a faithful work in whatever you accomplish for those who are brothers and strangers. They have testified about your love before the assembly. You will do well to send them forward on their journey in a way worthy of God, because for the sake of the Name they went out, taking nothing from the Gentiles. We therefore ought to receive such, that we may be fellow workers for the truth.”
- The writer’s report of Diotrephes, who does not receive the brothers
The writer (“I”) says, “I wrote to the assembly, but Diotrephes, who loves to be first among them, doesn’t accept what we say. Therefore, if I come, I will call attention to his deeds which he does, unjustly accusing us with wicked words. Not content with this, he doesn’t receive the brothers himself, and those who would, he forbids and throws out of the assembly.” At 1:9, for “doesn’t accept what we say”, the Korean Revised Version reads 우리를 접대하지 아니하니 (does not receive us).
- The appeal to imitate the good, and the testimony Demetrius has
The letter says, “Beloved, don’t imitate that which is evil, but that which is good. He who does good is of God. He who does evil hasn’t seen God. Demetrius has the testimony of all, and of the truth itself; yes, we also testify, and you know that our testimony is true.”
- The writer’s hope of seeing soon and speaking face to face, and the friends’ greeting
The writer (“I”) says, “I had many things to write to you, but I am unwilling to write to you with ink and pen; but I hope to see you soon. Then we will speak face to face. Peace be to you. The friends greet you. Greet the friends by name.” The Korean Revised Version gives the words of WEB’s 1:14 in two verses, setting the peace and the greetings apart as 1:15 (평강이 네게 있을지어다 여러 친구가 네게 문안하느니라 너는 각 친구 명하에 문안하라).
Jude
- The greeting of Jude, brother of James, to those who are called
Jude, a servant of Jesus Christ, and brother of James, to those who are called, sanctified by God the Father, and kept for Jesus Christ: “May mercy, peace, and love be multiplied to you.” At 1:1 the Korean Revised Version reads 하나님 아버지 안에서 사랑을 얻고, beloved in God the Father, where WEB reads “sanctified by God the Father”.
- The appeal to contend earnestly for the faith, and certain men who crept in secretly
The writer (“I”) says, “Beloved, while I was very eager to write to you about our common salvation, I was constrained to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints. For there are certain men who crept in secretly, even those who were long ago written about for this condemnation: ungodly men, turning the grace of our God into indecency, and denying our only Master, God, and Lord, Jesus Christ.” At 1:4 the Korean Revised Version reads 홀로 하나이신 주재 곧 우리 주 예수 그리스도, without the word God, where WEB reads “our only Master, God, and Lord, Jesus Christ”.
- The writer’s reminder of the people saved out of Egypt, of the angels, and of Sodom and Gomorrah
The writer (“I”) says, “Now I desire to remind you, though you already know this, that the Lord, having saved a people out of the land of Egypt, afterward destroyed those who didn’t believe. Angels who didn’t keep their first domain, but deserted their own dwelling place, he has kept in everlasting bonds under darkness for the judgment of the great day. Even as Sodom and Gomorrah and the cities around them, having in the same way as these given themselves over to sexual immorality and gone after strange flesh, are shown as an example, suffering the punishment of eternal fire.”
- The letter on Michael the archangel, who contended with the devil about the body of Moses
The letter says, “Yet in the same way, these also in their dreaming defile the flesh, despise authority, and slander celestial beings. But Michael, the archangel, when contending with the devil and arguing about the body of Moses, dared not bring against him an abusive condemnation, but said, ‘May the Lord rebuke you!’ But these speak evil of whatever things they don’t know. They are destroyed in these things that they understand naturally, like the creatures without reason.” At 1:8 the Korean Revised Version reads 영광을 훼방하는도다, slander glory, where WEB reads “slander celestial beings”.
- The letter on the way of Cain, the error of Balaam, and Korah’s rebellion
The letter says, “Woe to them! For they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in Korah’s rebellion. These are hidden rocky reefs in your love feasts when they feast with you, shepherds who without fear feed themselves; clouds without water, carried along by winds; autumn trees without fruit, twice dead, plucked up by the roots; wild waves of the sea, foaming out their own shame; wandering stars, for whom the blackness of darkness has been reserved forever.”
- The letter’s word that Enoch, the seventh from Adam, prophesied
The letter says, “About these also Enoch, the seventh from Adam, prophesied, saying, ‘Behold, the Lord came with ten thousands of his holy ones, to execute judgment on all, and to convict all the ungodly of all their works of ungodliness which they have done in an ungodly way, and of all the hard things which ungodly sinners have spoken against him.’ These are murmurers and complainers, walking after their lusts—and their mouth speaks proud things—showing respect of persons to gain advantage.”
- The appeal to remember the words spoken before by the apostles
The letter says, “But you, beloved, remember the words which have been spoken before by the apostles of our Lord Jesus Christ. They said to you, ‘In the last time there will be mockers, walking after their own ungodly lusts.’ These are those who cause divisions and are sensual, not having the Spirit. But you, beloved, keep building up yourselves on your most holy faith, praying in the Holy Spirit. Keep yourselves in God’s love, looking for the mercy of our Lord Jesus Christ to eternal life. On some have compassion, making a distinction, and some save, snatching them out of the fire with fear, hating even the clothing stained by the flesh.” At 1:22–23 the Korean Revised Version reads 어떤 의심하는 자들을 긍휼히 여기라 (have compassion on some who doubt), then 또 어떤 자를 불에서 끌어내어 구원하라 (save some, snatching them out of the fire), then 또 어떤 자를 그 육체로 더럽힌 옷이라도 싫어하여 두려움으로 긍휼히 여기라 (have compassion on some with fear, hating even the clothing defiled by the flesh), where WEB reads “On some have compassion, making a distinction, and some save, snatching them out of the fire with fear, hating even the clothing stained by the flesh”.
- The closing words wishing glory to God
The letter says, “Now to him who is able to keep them from stumbling, and to present you faultless before the presence of his glory in great joy, to God our Savior, who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen.” At 1:24 the Korean Revised Version reads 너희를 보호하사, with 너희 (the ones written to), where WEB reads “to keep them from stumbling”. At 1:25 the Korean Revised Version reads 우리 구주 홀로 하나이신 하나님께, to God, the Savior, who alone is one, where WEB reads “to God our Savior, who alone is wise”; the Korean Revised Version also has 우리 주 예수 그리스도로 말미암아 (through Jesus Christ the Lord) and 만고 전부터 (from before all ages), which WEB does not have.
Revelation
- The heading: the revelation shown to his servant John
the text says, “This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John, who testified to God’s word and of the testimony of Jesus Christ, about everything that he saw. Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is near.” At 1:2 the Korean Revised Version names John again, 요한은 … 다 증거하였느니라 (John testified to all …), where WEB goes on from “his servant, John” with “who testified”.
- John’s greeting to the seven assemblies in Asia
John, to the seven assemblies that are in Asia: “Grace to you and peace from God, who is and who was and who is to come; and from the seven Spirits who are before his throne; and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.” The text goes on, “To him who loves us, and washed us from our sins by his blood— and he made us to be a Kingdom, priests to his God and Father—to him be the glory and the dominion forever and ever. Amen. Behold, he is coming with the clouds, and every eye will see him, including those who pierced him. All the tribes of the earth will mourn over him. Even so, Amen.” At 1:8, “I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.” Where WEB names God in the greeting, the Korean Revised Version reads 이제도 계시고 전에도 계시고 장차 오실 이 (him who is and who was and who is to come), and where WEB reads “washed us from our sins”, the Korean reads 우리 죄에서 우리를 해방하시고 (freed us from our sins).
- One like a son of man among the seven lampstands, whom the speaker sees on Patmos
John says, “I John, your brother and partner with you in the oppression, Kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God’s Word and the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and I heard behind me a loud voice, like a trumpet saying, ‘What you see, write in a book and send to the seven assemblies: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and to Laodicea.’ I turned to see the voice that spoke with me. Having turned, I saw seven golden lamp stands. And among the lamp stands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest. His head and his hair were white as white wool, like snow. His eyes were like a flame of fire. His feet were like burnished brass, as if it had been refined in a furnace. His voice was like the voice of many waters. He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest. When I saw him, I fell at his feet like a dead man. He laid his right hand on me, saying, ‘Don’t be afraid. I am the first and the last, and the Living one. I was dead, and behold, I am alive forever and ever. Amen. I have the keys of Death and of Hades. Write therefore the things which you have seen, and the things which are, and the things which will happen hereafter. The mystery of the seven stars which you saw in my right hand, and the seven golden lamp stands is this: The seven stars are the angels of the seven assemblies. The seven lamp stands are seven assemblies.’” The text gives the words of 1:11 to the loud voice, like a trumpet, and those of 1:17–20 to “he” who laid his right hand on the speaker; neither edition says who the one like a son of man is. WEB opens at 1:17 a quotation that it does not close at 1:20. At 1:18 the Korean Revised Version has no word for “Amen”, and at 1:20 it reads 네 본 것은 내 오른손에 일곱 별의 비밀과 일곱 금 촛대라 (what you saw is the mystery of the seven stars in my right hand, and the seven golden lamp stands).
- The words to write to the angel of the assembly in Ephesus
the text says, “To the angel of the assembly in Ephesus write:”, and he who holds the seven stars in his right hand, he who walks among the seven golden lamp stands, says, “I know your works, and your toil and perseverance, and that you can’t tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false. You have perseverance and have endured for my name’s sake, and have not grown weary. But I have this against you, that you left your first love. Remember therefore from where you have fallen, and repent and do the first works; or else I am coming to you swiftly, and will move your lamp stand out of its place, unless you repent. But this you have, that you hate the works of the Nicolaitans, which I also hate. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat from the tree of life, which is in the Paradise of my God.” At 2:7 the Korean Revised Version reads 하나님의 낙원 (the Paradise of God).
- The words to write to the angel of the assembly in Smyrna
the text says, “To the angel of the assembly in Smyrna write:”, and the first and the last, who was dead, and has come to life, says, “I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. Don’t be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life. He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won’t be harmed by the second death.” At 2:9 the Korean Revised Version has no word for “your works”: 내가 네 환난과 궁핍을 아노니 (I know your oppression and poverty).
- The words to write to the angel of the assembly in Pergamum
the text says, “To the angel of the assembly in Pergamum write:”, and he who has the sharp two-edged sword says, “I know your works and where you dwell, where Satan’s throne is. You hold firmly to my name, and didn’t deny my faith in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwells. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality. So also you likewise have some who hold to the teaching of the Nicolaitans. Repent therefore, or else I am coming to you quickly and I will make war against them with the sword of my mouth. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written which no one knows but he who receives it.” At 2:13 the Korean Revised Version has no word for “your works”, 네가 어디 사는 것을 내가 아노니 (I know where you dwell), and where WEB reads “in the days of Antipas”, the Korean reads 안디바가 … 죽임을 당할 때에도 (even when Antipas … was killed).
- The words to write to the angel of the assembly in Thyatira
the text says, “To the angel of the assembly in Thyatira write:”, and the Son of God, who has his eyes like a flame of fire, and his feet are like burnished brass, says, “I know your works, your love, faith, service, patient endurance, and that your last works are more than the first. But I have this against you, that you tolerate your woman Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality and to eat things sacrificed to idols. I gave her time to repent, but she refuses to repent of her sexual immorality. Behold, I will throw her and those who commit adultery with her into a bed of great oppression, unless they repent of her works. I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds. But to you I say, to the rest who are in Thyatira—as many as don’t have this teaching, who don’t know what some call ‘the deep things of Satan’—to you I say, I am not putting any other burden on you. Nevertheless, hold that which you have firmly until I come. He who overcomes, and he who keeps my works to the end, to him I will give authority over the nations. He will rule them with a rod of iron, shattering them like clay pots, as I also have received of my Father; and I will give him the morning star. He who has an ear, let him hear what the Spirit says to the assemblies.” At 2:20 the Korean Revised Version reads 자칭 선지자라 하는 여자 이세벨 (the woman Jezebel, who calls herself a prophetess), and at 2:22 it gives two clauses, 내가 그를 침상에 던질터이요 (I will throw her into a bed) and, for those who commit adultery with her unless they repent of her works, 큰 환난 가운데 던지고 (will throw them into great oppression).
- The words to write to the angel of the assembly in Sardis
the text says, “And to the angel of the assembly in Sardis write:”, and he who has the seven Spirits of God and the seven stars says, “I know your works, that you have a reputation of being alive, but you are dead. Wake up and strengthen the things that remain, which you were about to throw away, for I have found no works of yours perfected before my God. Remember therefore how you have received and heard. Keep it and repent. If therefore you won’t watch, I will come as a thief, and you won’t know what hour I will come upon you. Nevertheless you have a few names in Sardis that didn’t defile their garments. They will walk with me in white, for they are worthy. He who overcomes will be arrayed in white garments, and I will in no way blot his name out of the book of life, and I will confess his name before my Father, and before his angels. He who has an ear, let him hear what the Spirit says to the assemblies.” At 3:2 the Korean Revised Version reads 그 남은바 죽게 된 것을 굳게 하라 (strengthen what remains, which was about to die).
- The words to write to the angel of the assembly in Philadelphia
the text says, “To the angel of the assembly in Philadelphia write:”, and he who is holy, he who is true, he who has the key of David, he who opens and no one can shut, and who shuts and no one opens, says, “I know your works (behold, I have set before you an open door, which no one can shut), that you have a little power, and kept my word, and didn’t deny my name. Behold, I make some of the synagogue of Satan, of those who say they are Jews, and they are not, but lie—behold, I will make them to come and worship before your feet, and to know that I have loved you. Because you kept my command to endure, I also will keep you from the hour of testing which is to come on the whole world, to test those who dwell on the earth. I am coming quickly! Hold firmly that which you have, so that no one takes your crown. He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name. He who has an ear, let him hear what the Spirit says to the assemblies.” At 3:8 the Korean Revised Version opens with the open door, 볼찌어다 내가 네 앞에 열린 문을 두었으되 능히 닫을 사람이 없으리라 (behold, I have set before you an open door, which no one can shut), and then reads 내가 네 행위를 아노니 (I know your works).
- The words to write to the angel of the assembly in Laodicea
the text says, “To the angel of the assembly in Laodicea write:”, and the Amen, the Faithful and True Witness, the Beginning of God’s creation, says, “I know your works, that you are neither cold nor hot. I wish you were cold or hot. So, because you are lukewarm, and neither hot nor cold, I will vomit you out of my mouth. Because you say, ‘I am rich, and have gotten riches, and have need of nothing,’ and don’t know that you are the wretched one, miserable, poor, blind, and naked; I counsel you to buy from me gold refined by fire, that you may become rich; and white garments, that you may clothe yourself, and that the shame of your nakedness may not be revealed; and eye salve to anoint your eyes, that you may see. As many as I love, I reprove and chasten. Be zealous therefore, and repent. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him and will dine with him, and he with me. He who overcomes, I will give to him to sit down with me on my throne, as I also overcame and sat down with my Father on his throne. He who has an ear, let him hear what the Spirit says to the assemblies.”
- The throne in heaven, the twenty-four elders and the four living creatures, which the speaker sees
the speaker (“I”) says, “After these things I looked and saw a door opened in heaven; and the first voice that I heard, like a trumpet speaking with me, was one saying, ‘Come up here, and I will show you the things which must happen after this.’ Immediately I was in the Spirit. Behold, there was a throne set in heaven, and one sitting on the throne that looked like a jasper stone and a sardius. There was a rainbow around the throne, like an emerald to look at. Around the throne were twenty-four thrones. On the thrones were twenty-four elders sitting, dressed in white garments, with crowns of gold on their heads. Out of the throne proceed lightnings, sounds, and thunders. There were seven lamps of fire burning before his throne, which are the seven Spirits of God. Before the throne was something like a sea of glass, similar to crystal. In the middle of the throne, and around the throne were four living creatures full of eyes before and behind. The first creature was like a lion, the second creature like a calf, the third creature had a face like a man, and the fourth was like a flying eagle. The four living creatures, each one of them having six wings, are full of eyes around and within. They have no rest day and night, saying, ‘Holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!’ When the living creatures give glory, honor, and thanks to him who sits on the throne, to him who lives forever and ever, the twenty-four elders fall down before him who sits on the throne and worship him who lives forever and ever, and throw their crowns before the throne, saying, ‘Worthy are you, our Lord and God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed and were created!’” The text gives the words of 4:1 to the first voice, like a trumpet, those of 4:8 to the four living creatures, and those of 4:10–11 to the twenty-four elders. Where WEB reads “our Lord and God, the Holy One” at 4:11, the Korean Revised Version reads 우리 주 하나님이여 (our Lord God), with no word for “the Holy One”.
- The book sealed with seven seals, which the speaker sees
the speaker (“I”) says, “I saw, in the right hand of him who sat on the throne, a book written inside and outside, sealed shut with seven seals. I saw a mighty angel proclaiming with a loud voice, ‘Who is worthy to open the book, and to break its seals?’ No one in heaven above, or on the earth, or under the earth, was able to open the book or to look in it. Then I wept much, because no one was found worthy to open the book or to look in it. One of the elders said to me, ‘Don’t weep. Behold, the Lion who is of the tribe of Judah, the Root of David, has overcome: he who opens the book and its seven seals.’” The text gives the question of 5:2 to a mighty angel and the words of 5:5 to one of the elders. At 5:5 the Korean Revised Version reads 유대 지파의 사자 다윗의 뿌리가 이기었으니 이 책과 그 일곱 인을 떼시리라 (the Lion of the tribe of 유대, the Root of David, has overcome, and will open this book and its seven seals), with no word for “Behold”.
- A Lamb standing as though it had been slain, and the new song, which the speaker sees and hears
the speaker (“I”) says, “I saw in the middle of the throne and of the four living creatures, and in the middle of the elders, a Lamb standing, as though it had been slain, having seven horns and seven eyes, which are the seven Spirits of God, sent out into all the earth. Then he came, and he took it out of the right hand of him who sat on the throne. Now when he had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one having a harp, and golden bowls full of incense, which are the prayers of the saints. They sang a new song, saying, ‘You are worthy to take the book and to open its seals, for you were killed, and bought us for God with your blood out of every tribe, language, people, and nation, and made us kings and priests to our God; and we will reign on the earth.’ I looked, and I heard something like a voice of many angels around the throne, the living creatures, and the elders. The number of them was ten thousands of ten thousands, and thousands of thousands, saying with a loud voice, ‘Worthy is the Lamb who has been killed to receive the power, wealth, wisdom, strength, honor, glory, and blessing!’ I heard every created thing which is in heaven, on the earth, under the earth, on the sea, and everything in them, saying, ‘To him who sits on the throne and to the Lamb be the blessing, the honor, the glory, and the dominion, forever and ever! Amen!’ The four living creatures said, ‘Amen!’ Then the elders fell down and worshiped.” The text gives the new song of 5:9–10 to the four living creatures and the twenty-four elders, the words of 5:12 to the many angels, and those of 5:13 to every created thing. At 5:7 the Korean Revised Version names the Lamb, 어린 양이 나아와서 (the Lamb came), where WEB reads “Then he came”. At 5:9–10 the Korean reads 사람들을 피로 사서 하나님께 드리시고 저희로 우리 하나님 앞에서 나라와 제사장을 삼으셨으니 저희가 땅에서 왕노릇하리로다 (bought people with blood and presented them to God, and made them a kingdom and priests before our God, and they will reign on the earth), where WEB reads “us” and “we”. At 5:13 the Korean has no word for “Amen”.
- The first four seals and four horses, which the speaker sees
the speaker (“I”) says, “I saw that the Lamb opened one of the seven seals, and I heard one of the four living creatures saying, as with a voice of thunder, ‘Come and see!’ Then a white horse appeared, and he who sat on it had a bow. A crown was given to him, and he came out conquering, and to conquer. When he opened the second seal, I heard the second living creature saying, ‘Come!’ Another came out, a red horse. To him who sat on it was given power to take peace from the earth, and that they should kill one another. There was given to him a great sword. When he opened the third seal, I heard the third living creature saying, ‘Come and see!’ And behold, a black horse, and he who sat on it had a balance in his hand. I heard a voice in the middle of the four living creatures saying, ‘A choenix of wheat for a denarius, and three choenix of barley for a denarius! Don’t damage the oil and the wine!’ When he opened the fourth seal, I heard the fourth living creature saying, ‘Come and see!’ And behold, a pale horse, and the name of he who sat on it was Death. Hades followed with him. Authority over one fourth of the earth, to kill with the sword, with famine, with death, and by the wild animals of the earth was given to him.” At 6:3, 6:5 and 6:7 the Korean Revised Version names no one who opens the seal (떼실 때에, when … opened). Where WEB reads “Come and see!” at 6:1, 6:5 and 6:7, the Korean reads 오라 (Come). At 6:6 the Korean reads 한 데나리온에 밀 한되요 한 데나리온에 보리 석되로다 (a 되 of wheat for a denarius, and three 되 of barley for a denarius). At 6:8 the Korean reads 저희가 땅 사분 일의 권세를 얻어 검과 흉년과 사망과 땅의 짐승으로써 죽이더라 (they received authority over a fourth of the earth, and killed with the sword, with famine, with death and with the wild animals of the earth), where WEB reads that the authority “was given to him”.
- The fifth seal and the souls under the altar, which the speaker sees
the speaker (“I”) says, “When he opened the fifth seal, I saw underneath the altar the souls of those who had been killed for the Word of God, and for the testimony of the Lamb which they had. They cried with a loud voice, saying, ‘How long, Master, the holy and true, until you judge and avenge our blood on those who dwell on the earth?’ A long white robe was given to each of them. They were told that they should rest yet for a while, until their fellow servants and their brothers, who would also be killed even as they were, should complete their course.” The text gives the cry of 6:10 to the souls. Neither edition names who gives the robes or who speaks at 6:11; the Korean Revised Version gives the words as spoken, 아직 잠시 동안 쉬되 저희 동무 종들과 형제들도 자기처럼 죽임을 받아 그 수가 차기까지 하라 (rest yet a little while, until their fellow servants and brothers are killed as they were and the number is complete). At 6:9 the Korean reads 저희의 가진 증거 (the testimony which they had), with no word for “of the Lamb”.
- The sixth seal and the great earthquake, which the speaker sees
the speaker (“I”) says, “I saw when he opened the sixth seal, and there was a great earthquake. The sun became black as sackcloth made of hair, and the whole moon became as blood. The stars of the sky fell to the earth, like a fig tree dropping its unripe figs when it is shaken by a great wind. The sky was removed like a scroll when it is rolled up. Every mountain and island was moved out of its place. The kings of the earth, the princes, the commanding officers, the rich, the strong, and every slave and free person, hid themselves in the caves and in the rocks of the mountains. They told the mountains and the rocks, ‘Fall on us, and hide us from the face of him who sits on the throne, and from the wrath of the Lamb, for the great day of his wrath has come, and who is able to stand?’” The text gives the words of 6:16–17 to the kings of the earth, the princes, the commanding officers, the rich, the strong, and every slave and free person, who hid themselves in the caves and in the rocks of the mountains. At 6:17 the Korean Revised Version reads 그들의 진노의 큰 날 (the great day of their wrath), where WEB reads “the great day of his wrath”.
- Four angels at the four corners of the earth, and another angel with the seal of the living God, whom the speaker sees
the speaker (“I”) says, “After this, I saw four angels standing at the four corners of the earth, holding the four winds of the earth, so that no wind would blow on the earth, or on the sea, or on any tree. I saw another angel ascend from the sunrise, having the seal of the living God. He cried with a loud voice to the four angels to whom it was given to harm the earth and the sea, saying, ‘Don’t harm the earth, the sea, or the trees, until we have sealed the bondservants of our God on their foreheads!’”
- The number of the sealed, which the speaker hears
the speaker (“I”) says, “I heard the number of those who were sealed, one hundred forty-four thousand, sealed out of every tribe of the children of Israel: of the tribe of Judah twelve thousand were sealed, of the tribe of Reuben twelve thousand, of the tribe of Gad twelve thousand, of the tribe of Asher twelve thousand, of the tribe of Naphtali twelve thousand, of the tribe of Manasseh twelve thousand, of the tribe of Simeon twelve thousand, of the tribe of Levi twelve thousand, of the tribe of Issachar twelve thousand, of the tribe of Zebulun twelve thousand, of the tribe of Joseph twelve thousand, and of the tribe of Benjamin twelve thousand were sealed.”
- The great multitude dressed in white robes, which the speaker sees, and the elder’s words
the speaker (“I”) says, “After these things I looked, and behold, a great multitude which no man could count, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. They cried with a loud voice, saying, ‘Salvation be to our God, who sits on the throne, and to the Lamb!’ All the angels were standing around the throne, the elders, and the four living creatures; and they fell on their faces before his throne, and worshiped God, saying, ‘Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen.’ One of the elders answered, saying to me, ‘These who are arrayed in the white robes, who are they, and where did they come from?’ I told him, ‘My lord, you know.’ He said to me, ‘These are those who came out of the great suffering. They washed their robes and made them white in the Lamb’s blood. Therefore they are before the throne of God, and they serve him day and night in his temple. He who sits on the throne will spread his tabernacle over them. They will never be hungry or thirsty any more. The sun won’t beat on them, nor any heat; for the Lamb who is in the middle of the throne shepherds them and leads them to springs of life-giving waters. And God will wipe away every tear from their eyes.’” At 7:14 the Korean Revised Version reads 이는 큰 환난에서 나오는 자들인데 (these are those who come out of the great tribulation), where WEB reads “These are those who came out of the great suffering”.
- The seventh seal and the silence in heaven, and the seven trumpets and the golden censer, which the speaker sees
the speaker (“I”) says, “When he opened the seventh seal, there was silence in heaven for about half an hour. I saw the seven angels who stand before God, and seven trumpets were given to them. Another angel came and stood over the altar, having a golden censer. Much incense was given to him, that he should add it to the prayers of all the saints on the golden altar which was before the throne. The smoke of the incense, with the prayers of the saints, went up before God out of the angel’s hand. The angel took the censer, and he filled it with the fire of the altar, then threw it on the earth. Thunders, sounds, lightnings, and an earthquake followed. The seven angels who had the seven trumpets prepared themselves to sound.” At 8:1 the Korean Revised Version gives 떼실 (opened) no subject, where WEB reads “When he opened the seventh seal”; neither edition names who opened it. At 8:3 the Korean reads 제단 곁에 서서 (stood beside the altar), where WEB reads “stood over the altar”.
- The trumpets of the first to the fourth angel, and the eagle’s words, which the speaker hears
the speaker (“I”) says, “The first sounded, and there followed hail and fire, mixed with blood, and they were thrown to the earth. One third of the earth was burned up, and one third of the trees were burned up, and all green grass was burned up. The second angel sounded, and something like a great burning mountain was thrown into the sea. One third of the sea became blood, and one third of the living creatures which were in the sea died. One third of the ships were destroyed. The third angel sounded, and a great star fell from the sky, burning like a torch, and it fell on one third of the rivers, and on the springs of water. The name of the star is ‘Wormwood.’ One third of the waters became wormwood. Many people died from the waters, because they were made bitter. The fourth angel sounded, and one third of the sun was struck, and one third of the moon, and one third of the stars, so that one third of them would be darkened; and the day wouldn’t shine for one third of it, and the night in the same way. I saw, and I heard an eagle, flying in mid heaven, saying with a loud voice, ‘Woe! Woe! Woe to those who dwell on the earth, because of the other blasts of the trumpets of the three angels, who are yet to sound!’” At 8:7 the Korean Revised Version reads 첫째 천사가 (the first angel), where WEB reads “The first”.
- The fifth angel’s trumpet, and the pit of the abyss and the locusts, which the speaker sees
the speaker (“I”) says, “The fifth angel sounded, and I saw a star from the sky which had fallen to the earth. The key to the pit of the abyss was given to him. He opened the pit of the abyss, and smoke went up out of the pit, like the smoke from a burning furnace. The sun and the air were darkened because of the smoke from the pit. Then out of the smoke came locusts on the earth, and power was given to them, as the scorpions of the earth have power. They were told that they should not hurt the grass of the earth, neither any green thing, neither any tree, but only those people who don’t have God’s seal on their foreheads. They were given power, not to kill them, but to torment them for five months. Their torment was like the torment of a scorpion when it strikes a person. In those days people will seek death, and will in no way find it. They will desire to die, and death will flee from them. The shapes of the locusts were like horses prepared for war. On their heads were something like golden crowns, and their faces were like people’s faces. They had hair like women’s hair, and their teeth were like those of lions. They had breastplates like breastplates of iron. The sound of their wings was like the sound of many chariots and horses rushing to war. They have tails like those of scorpions, with stingers. In their tails they have power to harm men for five months. They have over them as king the angel of the abyss. His name in Hebrew is ‘Abaddon’, but in Greek, he has the name ‘Apollyon’. The first woe is past. Behold, there are still two woes coming after this.” At 9:4 the Korean Revised Version reads 저희에게 이르시되 (said to them), and at 9:5 그들을 죽이지는 못하게 하시고 다섯달 동안 괴롭게만 하게 하시는데 (not letting them kill them, but only torment them five months), with no subject, where WEB reads “They were told” and “They were given power”; neither edition names anyone as the subject of these verbs. At 9:11 the Korean spells the two names 아바돈 and 아볼루온, where WEB reads “Abaddon” and “Apollyon”.
- The sixth angel’s trumpet, and the number of the armies of the horsemen, which the speaker hears
the speaker (“I”) says, “The sixth angel sounded. I heard a voice from the horns of the golden altar which is before God, saying to the sixth angel who had the trumpet, ‘Free the four angels who are bound at the great river Euphrates!’ The four angels were freed who had been prepared for that hour and day and month and year, so that they might kill one third of mankind. The number of the armies of the horsemen was two hundred million. I heard the number of them. Thus I saw the horses in the vision and those who sat on them, having breastplates of fiery red, hyacinth blue, and sulfur yellow; and the horses’ heads resembled lions’ heads. Out of their mouths proceed fire, smoke, and sulfur. By these three plagues, one third of mankind was killed: by the fire, the smoke, and the sulfur, which proceeded out of their mouths. For the power of the horses is in their mouths and in their tails. For their tails are like serpents, and have heads; and with them they harm. The rest of mankind, who were not killed with these plagues, didn’t repent of the works of their hands, that they wouldn’t worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood, which can’t see, hear, or walk. They didn’t repent of their murders, their sorceries, their sexual immorality, or their thefts.” At 9:13 the Korean Revised Version reads 금단 네 뿔 (the four horns of the golden altar), where WEB reads “the horns of the golden altar” and gives no number of horns. At 9:15 the Korean reads 그 년 월 일 시 (that year, month, day and hour), where WEB reads “that hour and day and month and year”. At 9:20 the Korean reads 그 손으로 행하는 일을 회개치 아니하고 오히려 여러 귀신과 … 우상에게 절하고 (did not repent of the works of their hands, but rather bowed down to demons and … idols), where WEB reads “didn’t repent of the works of their hands, that they wouldn’t worship demons, and the idols”.
- The little book which the speaker takes out of the mighty angel’s hand and eats
the speaker (“I”) says, “I saw a mighty angel coming down out of the sky, clothed with a cloud. A rainbow was on his head. His face was like the sun, and his feet like pillars of fire. He had in his hand a little open book. He set his right foot on the sea, and his left on the land. He cried with a loud voice, as a lion roars. When he cried, the seven thunders uttered their voices. When the seven thunders sounded, I was about to write; but I heard a voice from the sky saying, ‘Seal up the things which the seven thunders said, and don’t write them.’ The angel whom I saw standing on the sea and on the land lifted up his right hand to the sky and swore by him who lives forever and ever, who created heaven and the things that are in it, the earth and the things that are in it, and the sea and the things that are in it, that there will no longer be delay, but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as he declared to his servants the prophets. The voice which I heard from heaven, again speaking with me, said, ‘Go, take the book which is open in the hand of the angel who stands on the sea and on the land.’ I went to the angel, telling him to give me the little book. He said to me, ‘Take it and eat it. It will make your stomach bitter, but in your mouth it will be as sweet as honey.’ I took the little book out of the angel’s hand, and ate it. It was as sweet as honey in my mouth. When I had eaten it, my stomach was made bitter. They told me, ‘You must prophesy again over many peoples, nations, languages, and kings.’” At 10:1 the Korean Revised Version reads 힘센 다른 천사 (another mighty angel), where WEB reads “a mighty angel”. At 10:6–7 the Korean gives the oath as the angel’s own words, opened with 가로되 (saying) and closed with 이루리라 (will be fulfilled) at the end of 10:7, where WEB reports it without quotation marks; and where WEB reads “as he declared to his servants the prophets”, the Korean reads 그 종 선지자들에게 전하신 복음과 같이 (as the good news declared to his servants the prophets). At 10:11 the Korean reads 저가 내게 말하기를 (he said to the speaker), where WEB reads “They told me”; neither edition names who spoke.
- The reed like a rod given to the speaker, and the two witnesses
the speaker (“I”) says, “A reed like a rod was given to me. Someone said, ‘Rise and measure God’s temple, and the altar, and those who worship in it. Leave out the court which is outside of the temple, and don’t measure it, for it has been given to the nations. They will tread the holy city under foot for forty-two months. I will give power to my two witnesses, and they will prophesy one thousand two hundred sixty days, clothed in sackcloth.’ These are the two olive trees and the two lamp stands, standing before the Lord of the earth. If anyone desires to harm them, fire proceeds out of their mouth and devours their enemies. If anyone desires to harm them, he must be killed in this way. These have the power to shut up the sky, that it may not rain during the days of their prophecy. They have power over the waters, to turn them into blood, and to strike the earth with every plague, as often as they desire. When they have finished their testimony, the beast that comes up out of the abyss will make war with them, and overcome them, and kill them. Their dead bodies will be in the street of the great city, which spiritually is called Sodom and Egypt, where also their Lord was crucified. From among the peoples, tribes, languages, and nations, people will look at their dead bodies for three and a half days, and will not allow their dead bodies to be laid in a tomb. Those who dwell on the earth will rejoice over them, and they will be glad. They will give gifts to one another, because these two prophets tormented those who dwell on the earth. After the three and a half days, the breath of life from God entered into them, and they stood on their feet. Great fear fell on those who saw them. I heard a loud voice from heaven saying to them, ‘Come up here!’ They went up into heaven in a cloud, and their enemies saw them. In that day there was a great earthquake, and a tenth of the city fell. Seven thousand people were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven. The second woe is past. Behold, the third woe comes quickly.” At 11:1 the Korean Revised Version names no one who gives the reed and speaks, 내게 지팡이 같은 갈대를 주며 말하기를 (gave the speaker a reed like a rod, saying), where WEB reads “A reed like a rod was given to me. Someone said”. WEB closes that quotation at the end of 11:3 and gives 11:4–10 as the text’s own telling; the Korean closes the words opened at 11:1 only with 하더라 at the end of 11:10. At 11:9 the Korean reads 사흘 반 and at 11:11 삼일 반, two words, where WEB reads “three and a half days” in both verses. At 11:12 the Korean reads 이리로 올라오라 함을 저희가 듣고 (they heard it say, Come up here), where WEB reads “I heard a loud voice from heaven saying to them”. At 11:13 the Korean reads 그 시에 (at that hour), where WEB reads “In that day”.
- The seventh angel’s trumpet, the great voices in heaven, and the thanks of the twenty-four elders
the text says, “The seventh angel sounded, and great voices in heaven followed, saying, ‘The kingdom of the world has become the Kingdom of our Lord and of his Christ. He will reign forever and ever!’ The twenty-four elders, who sit on their thrones before God’s throne, fell on their faces and worshiped God, saying: ‘We give you thanks, Lord God, the Almighty, the one who is and who was, because you have taken your great power and reigned. The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your bondservants the prophets, their reward, as well as to the saints and those who fear your name, to the small and the great, and to destroy those who destroy the earth.’ God’s temple that is in heaven was opened, and the ark of the Lord’s covenant was seen in his temple. Lightnings, sounds, thunders, an earthquake, and great hail followed.” At 11:19 the Korean Revised Version reads 하나님의 언약궤 (the ark of God’s covenant), where WEB reads “the ark of the Lord’s covenant”.
- The signs seen in heaven, a woman clothed with the sun and a great red dragon
the text says, “A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. She was with child. She cried out in pain, laboring to give birth. Another sign was seen in heaven. Behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns. His tail drew one third of the stars of the sky, and threw them to the earth. The dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. She gave birth to a son, a male child, who is to rule all the nations with a rod of iron. Her child was caught up to God and to his throne. The woman fled into the wilderness, where she has a place prepared by God, that there they may nourish her one thousand two hundred sixty days.” These verses do not say who the woman, the dragon or the child is. At 12:4 the Korean Revised Version reads 용이 해산하려는 여자 앞에서 (the dragon, before the woman who was about to give birth), with no word for “stood”, where WEB reads “The dragon stood before the woman who was about to give birth”.
- The war in heaven, Michael and the dragon, and the loud voice which the speaker hears
the speaker (“I”) says, “There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. They didn’t prevail. No place was found for them any more in heaven. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. I heard a loud voice in heaven, saying, ‘Now the salvation, the power, and the Kingdom of our God, and the authority of his Christ has come; for the accuser of our brothers has been thrown down, who accuses them before our God day and night. They overcame him because of the Lamb’s blood, and because of the word of their testimony. They didn’t love their life, even to death. Therefore rejoice, heavens, and you who dwell in them. Woe to the earth and to the sea, because the devil has gone down to you, having great wrath, knowing that he has but a short time.’” At 12:11 the Korean Revised Version reads 여러 형제가 … 저를 이기었으니 (many brothers … overcame him), where WEB reads “They overcame him”.
- The dragon persecuting the woman, as the vision goes on
the text says, “When the dragon saw that he was thrown down to the earth, he persecuted the woman who gave birth to the male child. Two wings of the great eagle were given to the woman, that she might fly into the wilderness to her place, so that she might be nourished for a time, times, and half a time, from the face of the serpent. The serpent spewed water out of his mouth after the woman like a river, that he might cause her to be carried away by the stream. The earth helped the woman, and the earth opened its mouth and swallowed up the river which the dragon spewed out of his mouth. The dragon grew angry with the woman, and went away to make war with the rest of her offspring, who keep God’s commandments and hold Jesus’ testimony.” The Korean Revised Version ends 12:17 with the dragon standing on the sand of the sea, 바다 모래 위에 섰더라, words WEB’s 12:17 does not have. At 12:14 the Korean reads 한 때와 두 때와 반 때 (one time and two times and half a time), where WEB reads “a time, times, and half a time”.
- A beast coming up out of the sea, which the speaker sees
the speaker (“I”) says, “Then I stood on the sand of the sea. I saw a beast coming up out of the sea, having ten horns and seven heads. On his horns were ten crowns, and on his heads, blasphemous names. The beast which I saw was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. The dragon gave him his power, his throne, and great authority. One of his heads looked like it had been wounded fatally. His fatal wound was healed, and the whole earth marveled at the beast. They worshiped the dragon because he gave his authority to the beast; and they worshiped the beast, saying, ‘Who is like the beast? Who is able to make war with him?’ A mouth speaking great things and blasphemy was given to him. Authority to make war for forty-two months was given to him. He opened his mouth for blasphemy against God, to blaspheme his name, his dwelling, and those who dwell in heaven. It was given to him to make war with the saints and to overcome them. Authority over every tribe, people, language, and nation was given to him. All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been killed. If anyone has an ear, let him hear. If anyone is to go into captivity, he will go into captivity. If anyone is to be killed with the sword, he must be killed. Here is the endurance and the faith of the saints.” The Korean Revised Version’s 13:1 has no words for “Then I stood on the sand of the sea”. At 13:5 the Korean reads 마흔 두달 일할 권세 (authority to act forty-two months), where WEB reads “Authority to make war for forty-two months”; and at 13:10 it reads 사로잡는 자는 사로잡힐 것이요 칼로 죽이는 자는 자기도 마땅히 칼에 죽으리니 (he who takes captive will be taken captive; he who kills with the sword must himself die by the sword), where WEB reads “If anyone is to go into captivity, he will go into captivity. If anyone is to be killed with the sword, he must be killed”.
- Another beast coming up out of the earth, which the speaker sees
the speaker (“I”) says, “I saw another beast coming up out of the earth. He had two horns like a lamb and it spoke like a dragon. He exercises all the authority of the first beast in his presence. He makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. He performs great signs, even making fire come down out of the sky to the earth in the sight of people. He deceives my own people who dwell on the earth because of the signs he was granted to do in front of the beast, saying to those who dwell on the earth that they should make an image to the beast who had the sword wound and lived. It was given to him to give breath to the image of the beast, that the image of the beast should both speak, and cause as many as wouldn’t worship the image of the beast to be killed. He causes all, the small and the great, the rich and the poor, and the free and the slave, to be given marks on their right hands or on their foreheads; and that no one would be able to buy or to sell unless he has that mark, which is the name of the beast or the number of his name. Here is wisdom. He who has understanding, let him calculate the number of the beast, for it is the number of a man. His number is six hundred sixty-six.” At 13:14 the Korean Revised Version reads 땅에 거하는 자들을 미혹하며 (deceives those who dwell on the earth), with no word for WEB’s “my own people”.
- The Lamb standing on Mount Zion with the one hundred forty-four thousand, which the speaker sees
the speaker (“I”) says, “I saw, and behold, the Lamb standing on Mount Zion, and with him a number, one hundred forty-four thousand, having his name and the name of his Father written on their foreheads. I heard a sound from heaven like the sound of many waters and like the sound of a great thunder. The sound which I heard was like that of harpists playing on their harps. They sing a new song before the throne and before the four living creatures and the elders. No one could learn the song except the one hundred forty-four thousand, those who had been redeemed out of the earth. These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb. In their mouth was found no lie, for they are blameless.” At 14:1 the Korean Revised Version reads 어린 양의 이름 (the Lamb’s name), where WEB reads “his name”; at 14:4 it reads 사람 가운데서 구속을 받아 (were redeemed from among men) and names no one who redeemed them, where WEB reads “redeemed by Jesus from among men”.
- The words of the angel with an eternal Good News, and of the second and third angels who follow
the speaker (“I”) says, “I saw an angel flying in mid heaven, having an eternal Good News to proclaim to those who dwell on the earth—to every nation, tribe, language, and people. He said with a loud voice, ‘Fear the Lord, and give him glory, for the hour of his judgment has come. Worship him who made the heaven, the earth, the sea, and the springs of waters!’ Another, a second angel, followed, saying, ‘Babylon the great has fallen, which has made all the nations to drink of the wine of the wrath of her sexual immorality.’ Another angel, a third, followed them, saying with a great voice, ‘If anyone worships the beast and his image, and receives a mark on his forehead or on his hand, he also will drink of the wine of the wrath of God, which is prepared unmixed in the cup of his anger. He will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb. The smoke of their torment goes up forever and ever. They have no rest day and night, those who worship the beast and his image, and whoever receives the mark of his name. Here is the perseverance of the saints, those who keep the commandments of God and the faith of Jesus.’ I heard a voice from heaven saying, ‘Write, “Blessed are the dead who die in the Lord from now on.”’ ‘Yes,’ says the Spirit, ‘that they may rest from their labors, for their works follow with them.’” WEB closes the third angel’s words at the end of 14:12; the Korean Revised Version closes them at the end of 14:11 with 하더라 and gives 14:12 after them. At 14:6 the Korean reads 다른 천사 (another angel), where WEB reads “an angel”; at 14:7 하나님을 두려워하며 (fear God), where WEB reads “Fear the Lord”; and at 14:8 무너졌도다 무너졌도다 (has fallen, has fallen), twice, where WEB reads “has fallen” once.
- One like a son of man on a white cloud, and the harvest and the vintage of the earth, which the speaker sees
the speaker (“I”) says, “I looked, and saw a white cloud, and on the cloud one sitting like a son of man, having on his head a golden crown, and in his hand a sharp sickle. Another angel came out of the temple, crying with a loud voice to him who sat on the cloud, ‘Send your sickle and reap, for the hour to reap has come; for the harvest of the earth is ripe!’ He who sat on the cloud thrust his sickle on the earth, and the earth was reaped. Another angel came out of the temple which is in heaven. He also had a sharp sickle. Another angel came out from the altar, he who has power over fire, and he called with a great voice to him who had the sharp sickle, saying, ‘Send your sharp sickle and gather the clusters of the vine of the earth, for the earth’s grapes are fully ripe!’ The angel thrust his sickle into the earth, and gathered the vintage of the earth and threw it into the great wine press of the wrath of God. The wine press was trodden outside of the city, and blood came out of the wine press, up to the bridles of the horses, as far as one thousand six hundred stadia.” Neither edition says who the one like a son of man is, or names the city of 14:20. At 14:16 the Korean Revised Version reads 곡식이 거두어지니라 (the grain was reaped), where WEB reads “the earth was reaped”.
- Seven angels having the seven last plagues, and the song of those standing on the sea of glass
the speaker (“I”) says, “I saw another great and marvelous sign in the sky: seven angels having the seven last plagues, for in them God’s wrath is finished. I saw something like a sea of glass mixed with fire, and those who overcame the beast, his image, and the number of his name, standing on the sea of glass, having harps of God. They sang the song of Moses, the servant of God, and the song of the Lamb, saying, ‘Great and marvelous are your works, Lord God, the Almighty! Righteous and true are your ways, you King of the nations. Who wouldn’t fear you, Lord, and glorify your name? For you only are holy. For all the nations will come and worship before you. For your righteous acts have been revealed.’” At 15:2 the Korean Revised Version reads 유리바다 가에 서서 (standing beside the sea of glass), where WEB reads “standing on the sea of glass”; and at 15:4 it gives 주의 의로우신 일이 나타났으매 (the Lord’s righteous acts have appeared) before 만국이 와서 주께 경배하리이다 (all the nations will come and worship the Lord), the other order from WEB’s.
- The temple of the tabernacle of the testimony in heaven, and the seven golden bowls, which the speaker sees
the speaker (“I”) says, “After these things I looked, and the temple of the tabernacle of the testimony in heaven was opened. The seven angels who had the seven plagues came out, clothed with pure, bright linen, and wearing golden sashes around their chests. One of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God, who lives forever and ever. The temple was filled with smoke from the glory of God and from his power. No one was able to enter into the temple until the seven plagues of the seven angels would be finished.” At 15:6 the Korean Revised Version reads 성전으로부터 나와 (came out from the temple), where WEB reads “came out”.
- The loud voice out of the temple, which the speaker hears, and the first to the fifth bowls
the speaker (“I”) says, “I heard a loud voice out of the temple, saying to the seven angels, ‘Go and pour out the seven bowls of the wrath of God on the earth!’ The first went, and poured out his bowl into the earth, and it became a harmful and painful sore on the people who had the mark of the beast, and who worshiped his image. The second angel poured out his bowl into the sea, and it became blood as of a dead man. Every living thing in the sea died. The third poured out his bowl into the rivers and springs of water, and they became blood. I heard the angel of the waters saying, ‘You are righteous, who are and who were, O Holy One, because you have judged these things. For they poured out the blood of saints and prophets, and you have given them blood to drink. They deserve this.’ I heard the altar saying, ‘Yes, Lord God, the Almighty, true and righteous are your judgments.’ The fourth poured out his bowl on the sun, and it was given to him to scorch men with fire. People were scorched with great heat, and people blasphemed the name of God who has the power over these plagues. They didn’t repent and give him glory. The fifth poured out his bowl on the throne of the beast, and his kingdom was darkened. They gnawed their tongues because of the pain, and they blasphemed the God of heaven because of their pains and their sores. They still didn’t repent of their works.” At 16:5 the Korean Revised Version reads 물을 차지한 천사 (the angel who holds the waters) and 전에도 계셨고 시방도 계신 (who were and who are), where WEB reads “the angel of the waters” and “who are and who were”; and at 16:8 해가 권세를 받아 불로 사람들을 태우니 (the sun received power and scorched people with fire), where WEB reads “it was given to him to scorch men with fire”.
- The sixth bowl, and three unclean spirits, something like frogs, which the speaker sees
the speaker (“I”) says, “The sixth poured out his bowl on the great river, the Euphrates. Its water was dried up, that the way might be prepared for the kings that come from the sunrise. I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, something like frogs; for they are spirits of demons, performing signs, which go out to the kings of the whole inhabited earth, to gather them together for the war of that great day of God the Almighty.” The text goes on, “Behold, I come like a thief. Blessed is he who watches, and keeps his clothes, so that he doesn’t walk naked, and they see his shame.” and then, “He gathered them together into the place which is called in Hebrew, ‘Harmagedon’.” Neither edition says whose words 16:15 gives; WEB sets them in quotation marks of their own. At 16:16 WEB reads “He”, where the Korean Revised Version reads 세 영이 (the three spirits), and the Korean writes the name 아마겟돈.
- The seventh bowl, the loud voice from the throne, and the great earthquake
the text says, “The seventh poured out his bowl into the air. A loud voice came out of the temple of heaven, from the throne, saying, ‘It is done!’ There were lightnings, sounds, and thunders; and there was a great earthquake such as has not happened since there were men on the earth—so great an earthquake and so mighty. The great city was divided into three parts, and the cities of the nations fell. Babylon the great was remembered in the sight of God, to give to her the cup of the wine of the fierceness of his wrath. Every island fled away, and the mountains were not found. Great hailstones, about the weight of a talent, came down out of the sky on people. People blasphemed God because of the plague of the hail, for this plague was exceedingly severe.” The speaker (“I”) does not appear in these verses. At 16:21 the Korean Revised Version gives the weight of the hail as 중수가 한 달란트나 되는 (as much as a talent in weight), where WEB reads “about the weight of a talent”; at 16:17 it reads 성전에서 (out of the temple), where WEB reads “out of the temple of heaven”; and at 16:19 it reads 그의 맹렬한 진노의 포도주 잔을 받으매 (received the cup of the wine of his fierce wrath), where WEB reads “to give to her the cup of the wine of the fierceness of his wrath”.
- A woman sitting on a scarlet-colored beast, whom the speaker sees
the speaker (“I”) says, “One of the seven angels who had the seven bowls came and spoke with me, saying, ‘Come here. I will show you the judgment of the great prostitute who sits on many waters, with whom the kings of the earth committed sexual immorality. Those who dwell on the earth were made drunken with the wine of her sexual immorality.’ He carried me away in the Spirit into a wilderness. I saw a woman sitting on a scarlet-colored beast, full of blasphemous names, having seven heads and ten horns. The woman was dressed in purple and scarlet, and decked with gold and precious stones and pearls, having in her hand a golden cup full of abominations and the impurities of the sexual immorality of the earth. And on her forehead a name was written, ‘MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH.’ I saw the woman drunken with the blood of the saints and with the blood of the martyrs of Jesus. When I saw her, I wondered with great amazement.” At 17:3 the Korean Revised Version gives no subject to the one who carried the speaker away (곧 성령으로 나를 데리고 광야로 가니라), where WEB reads “He carried me away”; and at 17:4 it reads 그의 음행의 더러운 것들 (the impurities of her sexual immorality), where WEB reads “the impurities of the sexual immorality of the earth”.
- The angel’s words on the mystery of the woman and of the beast
the angel says to the speaker, “Why do you wonder? I will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and the ten horns. The beast that you saw was, and is not; and is about to come up out of the abyss and to go into destruction. Those who dwell on the earth and whose names have not been written in the book of life from the foundation of the world will marvel when they see that the beast was, and is not, and shall be present. Here is the mind that has wisdom. The seven heads are seven mountains on which the woman sits. They are seven kings. Five have fallen, the one is, and the other has not yet come. When he comes, he must continue a little while. The beast that was, and is not, is himself also an eighth, and is of the seven; and he goes to destruction. The ten horns that you saw are ten kings who have received no kingdom as yet, but they receive authority as kings with the beast for one hour. These have one mind, and they give their power and authority to the beast. These will war against the Lamb, and the Lamb will overcome them, for he is Lord of lords and King of kings; and those who are with him are called, chosen, and faithful.” The text goes on, “He said to me, ‘The waters which you saw, where the prostitute sits, are peoples, multitudes, nations, and languages. The ten horns which you saw, they and the beast will hate the prostitute, will make her desolate, will strip her naked, will eat her flesh, and will burn her utterly with fire. For God has put in their hearts to do what he has in mind, to be of one mind, and to give their kingdom to the beast, until the words of God should be accomplished. The woman whom you saw is the great city which reigns over the kings of the earth.’” At 17:15 the Korean Revised Version names the angel (또 천사가 내게 말하되), where WEB reads “He said to me”. At 17:11 the Korean reads 여덟째 왕이니 (is the eighth king), where WEB reads “is himself also an eighth”; at 17:12 일시 동안 (for one hour, or for a while), and WEB “for one hour”; at 17:13 주더라 (gave), where WEB reads “they give”; and at 17:14 또 그와 함께 있는 자들 곧 부르심을 입고 빼내심을 얻고 진실한 자들은 이기리로다 (and those with him, the called and chosen and faithful, will overcome), where WEB reads “and those who are with him are called, chosen, and faithful”.
- An angel’s cry that Babylon the great has fallen
the speaker (“I”) says, “After these things, I saw another angel coming down out of the sky, having great authority. The earth was illuminated with his glory. He cried with a mighty voice, saying, ‘Fallen, fallen is Babylon the great, and she has become a habitation of demons, a prison of every unclean spirit, and a prison of every unclean and hated bird! For all the nations have drunk of the wine of the wrath of her sexual immorality, the kings of the earth committed sexual immorality with her, and the merchants of the earth grew rich from the abundance of her luxury.’” At 18:1 the Korean Revised Version gives the verb 보니 (saw) no subject. At 18:3 it reads 그 음행의 진노의 포도주를 인하여 만국이 무너졌으며 (because of the wine of the wrath of her fornication all the nations have fallen), where WEB reads “For all the nations have drunk of the wine of the wrath of her sexual immorality”.
- Another voice from heaven saying, “Come out of her, my people”
the speaker (“I”) says, “I heard another voice from heaven, saying,” and the voice says, “Come out of her, my people, that you have no participation in her sins, and that you don’t receive of her plagues, for her sins have reached to the sky, and God has remembered her iniquities. Return to her just as she returned, and repay her double as she did, and according to her works. In the cup which she mixed, mix to her double. However much she glorified herself and grew wanton, so much give her of torment and mourning. For she says in her heart, ‘I sit a queen, and am no widow, and will in no way see mourning.’ Therefore in one day her plagues will come: death, mourning, and famine; and she will be utterly burned with fire, for the Lord God who has judged her is strong.” Neither edition closes these words at the end of 18:8, and WEB closes the quotation it opens at 18:4 only at the end of 18:20.
- The words on the kings of the earth, the merchants and the shipmasters who weep over the great city
the text says, “The kings of the earth who committed sexual immorality and lived wantonly with her will weep and wail over her, when they look at the smoke of her burning, standing far away for the fear of her torment, saying, ‘Woe, woe, the great city, Babylon, the strong city! For your judgment has come in one hour.’ The merchants of the earth weep and mourn over her, for no one buys their merchandise any more: merchandise of gold, silver, precious stones, pearls, fine linen, purple, silk, scarlet, all expensive wood, every vessel of ivory, every vessel made of most precious wood, and of brass, and iron, and marble; and cinnamon, incense, perfume, frankincense, wine, olive oil, fine flour, wheat, cattle, sheep, horses, chariots, and people’s bodies and souls. The fruits which your soul lusted after have been lost to you. All things that were dainty and sumptuous have perished from you, and you will find them no more at all. The merchants of these things, who were made rich by her, will stand far away for the fear of her torment, weeping and mourning, saying, ‘Woe, woe, the great city, she who was dressed in fine linen, purple, and scarlet, and decked with gold and precious stones and pearls! For in an hour such great riches are made desolate.’ Every ship master, and everyone who sails anywhere, and mariners, and as many as gain their living by sea, stood far away, and cried out as they looked at the smoke of her burning, saying, ‘What is like the great city?’ They cast dust on their heads, and cried, weeping and mourning, saying, ‘Woe, woe, the great city, in which all who had their ships in the sea were made rich by reason of her great wealth!’ For she is made desolate in one hour. Rejoice over her, O heaven, you saints, apostles, and prophets, for God has judged your judgment on her.” These verses do not say whose words they are. WEB sets them inside the quotation it opens at 18:4 and closes it at the end of 18:20; the Korean Revised Version ends 18:20 with 하더라 (said). At 18:14 and 18:15 the Korean names 바벨론 (Babylon: 바벨론아, 바벨론을 인하여), where WEB reads “your soul” and “by her”. At 18:19 the Korean gives the cry and 일시간에 망하였도다 (in one hour it is made desolate) as one sentence (치부하였더니 일시간에 망하였도다: were made rich, and in one hour it is made desolate), where WEB closes the cry and goes on, “For she is made desolate in one hour.”
- A stone like a great millstone, and the mighty angel’s words on Babylon, the great city
the text says, “A mighty angel took up a stone like a great millstone and cast it into the sea, saying, ‘Thus with violence will Babylon, the great city, be thrown down, and will be found no more at all. The voice of harpists, minstrels, flute players, and trumpeters will be heard no more at all in you. No craftsman of whatever craft will be found any more at all in you. The sound of a mill will be heard no more at all in you. The light of a lamp will shine no more at all in you. The voice of the bridegroom and of the bride will be heard no more at all in you, for your merchants were the princes of the earth; for with your sorcery all the nations were deceived. In her was found the blood of prophets and of saints, and of all who have been slain on the earth.’” The speaker (“I”) does not appear in these verses.
- The hallelujah of a great multitude in heaven, which the speaker hears
the speaker (“I”) hears something like a loud voice of a great multitude in heaven. The text says, “After these things I heard something like a loud voice of a great multitude in heaven, saying, ‘Hallelujah! Salvation, power, and glory belong to our God; for his judgments are true and righteous. For he has judged the great prostitute who corrupted the earth with her sexual immorality, and he has avenged the blood of his servants at her hand.’ A second said, ‘Hallelujah! Her smoke goes up forever and ever.’ The twenty-four elders and the four living creatures fell down and worshiped God who sits on the throne, saying, ‘Amen! Hallelujah!’ A voice came from the throne, saying, ‘Give praise to our God, all you his servants, you who fear him, the small and the great!’ I heard something like the voice of a great multitude, and like the voice of many waters, and like the voice of mighty thunders, saying, ‘Hallelujah! For the Lord our God, the Almighty, reigns! Let’s rejoice and be exceedingly glad, and let’s give the glory to him. For the wedding of the Lamb has come, and his wife has made herself ready.’ It was given to her that she would array herself in bright, pure, fine linen, for the fine linen is the righteous acts of the saints. He said to me, ‘Write, “Blessed are those who are invited to the wedding supper of the Lamb.”’ He said to me, ‘These are true words of God.’ I fell down before his feet to worship him. He said to me, ‘Look! Don’t do it! I am a fellow bondservant with you and with your brothers who hold the testimony of Jesus. Worship God, for the testimony of Jesus is the Spirit of Prophecy.’” At 19:3 WEB puts “Her smoke goes up forever and ever” inside what the second says, where the Korean Revised Version reads 할렐루야 하더니 그 연기가 세세토록 올라가더라 (said Hallelujah, and the smoke went up forever and ever), telling of the smoke after the words. WEB closes the words opened at 19:6 at the end of 19:7 and gives 19:8 outside them; the Korean closes them with 하더라 (said) at the end of 19:8. At 19:9 WEB reads “He said to me”, where the Korean reads 천사가 내게 말하기를 (the angel said to me).
- The white horse and the one who sat on it, which the speaker sees
the speaker (“I”) sees heaven opened, and a white horse and the one who sat on it. The text says, “I saw heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war. His eyes are a flame of fire, and on his head are many crowns. He has names written and a name written which no one knows but he himself. He is clothed in a garment sprinkled with blood. His name is called ‘The Word of God.’ The armies which are in heaven, clothed in white, pure, fine linen, followed him on white horses. Out of his mouth proceeds a sharp, double-edged sword that with it he should strike the nations. He will rule them with an iron rod. He treads the wine press of the fierceness of the wrath of God, the Almighty. He has on his garment and on his thigh a name written, ‘KING OF KINGS AND LORD OF LORDS.’” At 19:12 the Korean Revised Version reads 또 이름 쓴 것이 하나가 있으니 (and there is one name written), where WEB reads “He has names written and a name written”; at 19:15 it reads 밟겠고 (will tread), where WEB reads “He treads”.
- The angel standing in the sun, the beast and the false prophet, which the speaker sees
the speaker (“I”) sees an angel standing in the sun, and the beast, the kings of the earth and their armies. The text says, “I saw an angel standing in the sun. He cried with a loud voice, saying to all the birds that fly in the sky, ‘Come! Be gathered together to the great supper of God, that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, and the flesh of horses and of those who sit on them, and the flesh of all men, both free and slave, small and great.’ I saw the beast, the kings of the earth, and their armies, gathered together to make war against him who sat on the horse and against his army. The beast was taken, and with him the false prophet who worked the signs in his sight, with which he deceived those who had received the mark of the beast and those who worshiped his image. These two were thrown alive into the lake of fire that burns with sulfur. The rest were killed with the sword of him who sat on the horse, the sword which came out of his mouth. So all the birds were filled with their flesh.”
- The angel with the key of the abyss and the dragon, which the speaker sees
the speaker (“I”) sees an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. The text says, “I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. He seized the dragon, the old serpent, who is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years, and cast him into the abyss, and shut it and sealed it over him, that he should deceive the nations no more until the thousand years were finished. After this, he must be freed for a short time.” The Korean Revised Version has no words at 20:2 for “who deceives the whole inhabited earth”.
- The thrones and the souls of those who had been beheaded, which the speaker sees
the speaker (“I”) sees thrones, and the souls of those who had been beheaded. The text says, “I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and such as didn’t worship the beast nor his image, and didn’t receive the mark on their forehead and on their hand. They lived and reigned with Christ for a thousand years. The rest of the dead didn’t live until the thousand years were finished. This is the first resurrection. Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years.” At 20:4 the Korean Revised Version reads 거기 앉은 자들이 있어 심판하는 권세를 받았더라 (there were those who sat there, and they received authority to judge), where WEB reads “they sat on them, and judgment was given to them”. It sets the first words of 20:5, 그 나머지 죽은 자들은 그 천년이 차기까지 살지 못하더라 (the rest of the dead did not live until the thousand years were finished), in parentheses. At 20:6 it reads 참예하는 자들은 (those who have part), where WEB reads “he who has part”, and 천년 동안 그리스도로 더불어 왕노릇 하리라 (will reign with Christ a thousand years), where WEB reads “will reign with him one thousand years”.
- Satan, to be released from his prison after the thousand years, and the nations of the four corners of the earth
the text says, “And after the thousand years, Satan will be released from his prison and he will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to the war, whose number is as the sand of the sea. They went up over the width of the earth and surrounded the camp of the saints and the beloved city. Fire came down out of heaven from God and devoured them. The devil who deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet are also. They will be tormented day and night forever and ever.” These verses do not say that the speaker saw or heard this, and neither edition names the beloved city. At 20:9 the Korean Revised Version reads 하늘에서 불이 내려와 (fire came down from heaven), with no words for “from God”.
- The great white throne and the opened books, which the speaker sees
the speaker (“I”) sees a great white throne and him who sat on it, and the dead standing before the throne. The text says, “I saw a great white throne and him who sat on it, from whose face the earth and the sky fled away. There was found no place for them. I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works. The sea gave up the dead who were in it. Death and Hades gave up the dead who were in them. They were judged, each one according to his works. Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. If anyone was not found written in the book of life, he was cast into the lake of fire.” Neither edition names him who sat on the throne. At 20:12 the Korean Revised Version reads 책들이 펴 있고 (books were open), where WEB reads “they opened books”.
- A new heaven and a new earth and the words of him who sits on the throne, which the speaker sees and hears
the speaker (“I”) sees a new heaven and a new earth and the holy city, New Jerusalem, and hears a loud voice. The text says, “I saw a new heaven and a new earth, for the first heaven and the first earth have passed away, and the sea is no more. I saw the holy city, New Jerusalem, coming down out of heaven from God, prepared like a bride adorned for her husband. I heard a loud voice out of heaven saying, ‘Behold, God’s dwelling is with people; and he will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain any more. The first things have passed away.’” He who sits on the throne says, “Behold, I am making all things new.” He says, “Write, for these words of God are faithful and true.” The text goes on, “He said to me, ‘I am the Alpha and the Omega, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life. He who overcomes, I will give him these things. I will be his God, and he will be my son. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death.’” At 21:3 the Korean Revised Version reads 보좌에서 큰 음성이 나서 (a loud voice came from the throne), where WEB reads “a loud voice out of heaven”, and has no words for “as their God”. At 21:5 it reads 이 말은 신실하고 참되니 (these words are faithful and true), with no words for “of God”. At 21:6 it reads 이루었도다 (it is done) before 나는 알파와 오메가요 (I am the Alpha and the Omega), where WEB has no such words. At 21:7 it reads 이기는 자는 이것들을 유업으로 얻으리라 (he who overcomes will inherit these things), where WEB reads “He who overcomes, I will give him these things”, and at 21:8 it has no word for “sinners”.
- The holy city, which one of the seven angels shows the speaker
the speaker (“I”) hears one of the seven angels and is shown the holy city, Jerusalem. The text says, “One of the seven angels who had the seven bowls which were loaded with the seven last plagues came, and he spoke with me, saying, ‘Come here. I will show you the bride, the Lamb’s wife.’ He carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God, having the glory of God. Her light was like a most precious stone, like a jasper stone, clear as crystal; having a great and high wall with twelve gates, and at the gates twelve angels, and names written on them, which are the names of the twelve tribes of the children of Israel. On the east were three gates, and on the north three gates, and on the south three gates, and on the west three gates. The wall of the city had twelve foundations, and on them twelve names of the twelve Apostles of the Lamb. He who spoke with me had for a measure a golden reed to measure the city, its gates, and its walls. The city is square. Its length is as great as its width. He measured the city with the reed: twelve thousand twelve stadia. Its length, width, and height are equal. Its wall is one hundred forty-four cubits, by the measure of a man, that is, of an angel. The construction of its wall was jasper. The city was pure gold, like pure glass. The foundations of the city’s wall were adorned with all kinds of precious stones. The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst. The twelve gates were twelve pearls. Each one of the gates was made of one pearl. The street of the city was pure gold, like transparent glass.” Neither edition gives the names of the twelve tribes or of the twelve apostles one by one. At 21:16 the Korean Revised Version reads 일만 이천 스다디온 (twelve thousand stadia), where WEB reads “twelve thousand twelve stadia”; at 21:17 it reads 그 성곽을 척량하매 (when he measured its wall), where WEB reads “Its wall is”.
- The speaker sees no temple in the city
the speaker (“I”) sees no temple in the city. The text says, “I saw no temple in it, for the Lord God the Almighty and the Lamb are its temple. The city has no need for the sun or moon to shine, for the very glory of God illuminated it and its lamp is the Lamb. The nations will walk in its light. The kings of the earth bring the glory and honor of the nations into it. Its gates will in no way be shut by day (for there will be no night there), and they shall bring the glory and the honor of the nations into it so that they may enter. There will in no way enter into it anything profane, or one who causes an abomination or a lie, but only those who are written in the Lamb’s book of life.” At 21:24 the Korean Revised Version reads 땅의 왕들이 자기 영광을 가지고 그리로 들어오리라 (the kings of the earth will bring their own glory into it), where WEB reads “The kings of the earth bring the glory and honor of the nations into it”.
- The river of the water of life and the tree of life, which are shown to the speaker
the speaker (“I”) is shown a river of water of life and the tree of life. The text says, “He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb, in the middle of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations. There will be no curse any more. The throne of God and of the Lamb will be in it, and his servants will serve him. They will see his face, and his name will be on their foreheads. There will be no night, and they need no lamp light or sun light; for the Lord God will illuminate them. They will reign forever and ever.” Neither edition names the “He” of 22:1.
- “Behold, I am coming soon”, and the blessing on him who keeps the words of the prophecy
the text says, “He said to me, ‘These words are faithful and true. The Lord God of the spirits of the prophets sent his angel to show to his bondservants the things which must happen soon.’ ‘Behold, I am coming soon! Blessed is he who keeps the words of the prophecy of this book.’” Neither edition names the “He” of 22:6. WEB closes the words of 22:6 at the end of that verse and sets 22:7 in a quotation of its own that names no speaker; the Korean Revised Version closes 22:6–7 once, with 하더라 (he said), as one saying.
- John falls down to worship before the feet of the angel
John falls down to worship before the feet of the angel who had shown him these things. The text says, “Now I, John, am the one who heard and saw these things. When I heard and saw, I fell down to worship before the feet of the angel who had shown me these things. He said to me, ‘You must not do that! I am a fellow bondservant with you and with your brothers, the prophets, and with those who keep the words of this book. Worship God.’” At 22:9 the Korean Revised Version gives 나는 … 종이니 (I am a … servant) before 그리하지 말고 (do not do that), where WEB opens with “You must not do that!”
- The word not to seal up the words of the prophecy
the text says, “He said to me, ‘Don’t seal up the words of the prophecy of this book, for the time is at hand. He who acts unjustly, let him act unjustly still. He who is filthy, let him be filthy still. He who is righteous, let him do righteousness still. He who is holy, let him be holy still.’” It goes on, “Behold, I am coming soon! My reward is with me, to repay to each man according to his work. I am the Alpha and the Omega, the First and the Last, the Beginning and the End. Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.” WEB closes the words of 22:10–11 at the end of 22:11, and the quotation it opens at 22:12 it closes only at the end of 22:16; in neither edition do 22:12–13 themselves name the “I” who speaks there. At 22:10 the Korean Revised Version has no word for the speaker, 또 내게 말하되 (and said to me), where WEB reads “He said to me”; neither edition names him. At 22:14 it reads 그 두루마기를 빠는 자들은 복이 있으니 (blessed are those who wash their robes), where WEB reads “Blessed are those who do his commandments”.
- Jesus’ word that he has sent his angel, and the “Come!” of the Spirit and the bride
Jesus says, “I, Jesus, have sent my angel to testify these things to you for the assemblies. I am the root and the offspring of David, the Bright and Morning Star.” The Spirit and the bride say, “Come!” The text goes on, “He who hears, let him say, ‘Come!’ He who is thirsty, let him come. He who desires, let him take the water of life freely.” In WEB the words of 22:16 close the quotation opened at 22:12; the Korean Revised Version ends both 22:16 and 22:17 with 하시더라 (said). At 22:16 the Korean reads 내 사자 (my messenger), where WEB reads “my angel”.
- The testimony on anyone who adds to the words of the prophecy of this book or takes away from them
the speaker (“I”) says, “I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues which are written in this book. If anyone takes away from the words of the book of this prophecy, God will take away his part from the tree of life, and out of the holy city, which are written in this book.”
- “Yes, I am coming soon”, and the grace of the Lord Jesus Christ
he who testifies these things says, “Yes, I am coming soon.” The text goes on, “Amen! Yes, come, Lord Jesus! The grace of the Lord Jesus Christ be with all the saints. Amen.” At 22:20 the Korean Revised Version reads 이것들을 증거하신 이가 (he who testified these things), where WEB reads “He who testifies these things”, and 아멘 주 예수여 오시옵소서 (Amen, come, Lord Jesus), with no word for the second “Yes”. At 22:21 it reads 주 예수의 은혜가 모든 자들에게 (the grace of the Lord Jesus be with all), where WEB reads “The grace of the Lord Jesus Christ be with all the saints”.
No entry matches.