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Psalm 91:1-6
New English Translation

Psalm 91[a]

91 As for you, the one who lives[b] in the shelter of the Most High,[c]
and resides in the protective shadow[d] of the Sovereign One[e]—
2 I say this about the Lord, my shelter and my stronghold,
my God in whom I trust—
3 he will certainly rescue you from the snare of the hunter[f]
and from the destructive plague.
4 He will shelter you[g] with his wings;[h]
you will find safety under his wings.
His faithfulness is like a shield or a protective wall.[i]
5 You need not fear the terrors of the night,[j]
the arrow that flies by day,
6 the plague that stalks in the darkness,
or the disease that ravages at noon.[k]

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Footnotes

  1. Psalm 91:1 sn Psalm 91. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1-13). In vv. 14-16 God himself promises to keep his loyal follower safe.
  2. Psalm 91:1 tn Heb “[O] one who lives.”
  3. Psalm 91:1 sn The divine title “Most High” (עֶלְיוֹן ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
  4. Psalm 91:1 sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).
  5. Psalm 91:1 sn The divine name used here is “Shaddai” (שַׁדַּי, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the Sovereign God of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness.
  6. Psalm 91:3 tn The word refers specifically to a fowler (or hunter of birds).
  7. Psalm 91:4 tn Heb “put a cover over you” (see Ps 5:11).
  8. Psalm 91:4 tc The Hebrew text has the singular, but the plural should be read. The final י (yod) of the suffix, which indicates the plural, has dropped off by haplography (note the yod at the beginning of the next word).
  9. Psalm 91:4 tn Traditionally the Hebrew term סֹחֵרָה (sokherah), which occurs only here in the OT, has been understood to refer to a buckler or small shield (see BDB 695 s.v.). But HALOT 750 s.v., on the basis of evidence from the cognate languages, proposes the meaning “wall.”
  10. Psalm 91:5 tn This probably alludes to a sneak attack by enemies in the darkness of night (see Song 3:8).
  11. Psalm 91:6 sn As in Deut 32:23-24, vv. 5-6 closely associate military attack and deadly disease. Perhaps the latter alludes to one of the effects of siege warfare on the population of an entrapped city, which was especially vulnerable to the outbreak of epidemics.
Listen to Psalm 91:1-6, Psalm 91:14-16, Jeremiah 24, Luke 9:43-48, Psalm 146, Proverbs 28:11-28, Luke 9:43-48
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Psalm 91:1-6
New International Version

Psalm 91

1 Whoever dwells in the shelter(A) of the Most High
    will rest in the shadow(B) of the Almighty.[a]
2 I will say of the Lord, “He is my refuge(C) and my fortress,(D)
    my God, in whom I trust.”

3 Surely he will save you
    from the fowler’s snare(E)
    and from the deadly pestilence.(F)
4 He will cover you with his feathers,
    and under his wings you will find refuge;(G)
    his faithfulness will be your shield(H) and rampart.
5 You will not fear(I) the terror of night,
    nor the arrow that flies by day,
6 nor the pestilence that stalks in the darkness,
    nor the plague that destroys at midday.

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Footnotes

  1. Psalm 91:1 Hebrew Shaddai
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Psalm 90
Psalm 92
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Psalm 91:14-16
New English Translation

14 The Lord says,[a]
“Because he is devoted to me, I will deliver him;
I will protect him[b] because he is loyal to me.[c]
15 When he calls out to me, I will answer him.
I will be with him when he is in trouble;
I will rescue him and bring him honor.
16 I will satisfy him with long life,[d]
and will let him see my salvation.”

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Footnotes

  1. Psalm 91:14 tn The words “the Lord says” are supplied in the translation to clarify that the words which follow are the Lord’s oracle of assurance.
  2. Psalm 91:14 tn Or “make him secure” (Heb “set him on high”).
  3. Psalm 91:14 tn Heb “because he knows my name” (see Ps 9:10).
  4. Psalm 91:16 tn Heb “length of days.”
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Psalm 91:14-16
New International Version

14 “Because he[a] loves me,” says the Lord, “I will rescue him;
    I will protect him, for he acknowledges my name.
15 He will call on me, and I will answer him;
    I will be with him in trouble,
    I will deliver him and honor him.(A)
16 With long life(B) I will satisfy him
    and show him my salvation.(C)”

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Footnotes

  1. Psalm 91:14 That is, probably the king
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Jeremiah 24
New English Translation

Good Figs and Bad Figs

24 The Lord showed me two baskets of figs sitting before his temple. This happened after King Nebuchadnezzar of Babylon deported Jehoiakim’s son, King Jeconiah of Judah. He deported him and the leaders of Judah from Jerusalem, along with the craftsmen and metal workers, and took them to Babylon.[a] 2 One basket had very good-looking figs in it. They looked like those that had ripened early.[b] The other basket had very bad-looking figs in it, so bad they could not be eaten. 3 The Lord said to me, “What do you see, Jeremiah?” I answered, “I see figs. The good ones look very good. But the bad ones look very bad, so bad that they cannot be eaten.”

4 The Lord’s message came to me, 5 “I, the Lord, the God of Israel, say: ‘The exiles of Judah whom I sent away from here to the land of Babylon[c] are like those good figs. I consider them to be good. 6 I will look after their welfare[d] and will restore them to this land. There I will build them up and will not tear them down. I will plant them firmly in the land[e] and will not uproot them.[f] 7 I will give them the desire to acknowledge that I[g] am the Lord. I will be their God and they will be my people. For they will wholeheartedly[h] return to me.’

8 “I, the Lord, also solemnly assert: ‘King Zedekiah of Judah, his officials, and the people who remain in Jerusalem or who have gone to live in Egypt are like those bad figs. I consider them to be just like those bad figs that are so bad they cannot be eaten.[i] 9 I will bring such disaster on them that all the kingdoms of the earth will be horrified. I will make them an object of reproach, a proverbial example of disaster. I will make them an object of ridicule, an example to be used in curses.[j] That is how they will be remembered wherever I banish them.[k] 10 I will bring war, starvation, and disease[l] on them until they are completely destroyed from the land I gave them and their ancestors.’”[m]

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Footnotes

  1. Jeremiah 24:1 sn See 2 Kgs 24:10-17 (especially vv. 14-16). Nebuchadnezzar left behind the poorest people of the land under the puppet king Zedekiah. Jeconiah has already been referred to earlier in 13:18 and 22:25-26. The deportation referred to here occurred in 597 b.c. and included the priest Ezekiel.
  2. Jeremiah 24:2 sn See Isa 28:4 and Hos 9:10.
  3. Jeremiah 24:5 tn Heb “the land of the Chaldeans.” See the study note on 21:4.
  4. Jeremiah 24:6 tn Heb “I will set my eyes upon them for good.” For the nuance of “good” see Jer 21:10 and Amos 9:4 (in these cases the opposite of harm; see BDB 375 s.v. טוֹבָה 1).
  5. Jeremiah 24:6 tn The words “There” and “firmly in the land” are not in the text but are implicit from the connection and the metaphor. They are supplied in the translation for clarity.
  6. Jeremiah 24:6 sn For these terms see Jer 1:10.
  7. Jeremiah 24:7 tn Heb “I will give them a heart to know me, that I am the Lord.” For the use of “heart” here referring to “inclinations, resolutions, and determinations of the will,” see BDB 525 s.v. לֵב 4 and compare the usage in 2 Chr 12:14. For the use of “know” to mean “acknowledge,” see BDB 384 s.v. יָדַע Qal.1.f and compare the usage in Jer 39:4. For the construction “know ‘someone’ that he…” = “know that ‘someone’…,” see GKC 365 §117.h and compare the usage in 2 Sam 3:25.
  8. Jeremiah 24:7 tn Heb “with all their heart.”
  9. Jeremiah 24:8 tn Heb “Like the bad figs which cannot be eaten from badness [= because they are so bad], surely [emphatic כִּי, ki] so I regard Zedekiah, king of Judah, and his officials and the remnant of Jerusalem that remains in this land and those who are living in Egypt.” The sentence has been restructured in the translation to conform more to contemporary English style. For the use of נָתַן (natan) meaning “regard” or “treat like,” see BDB 681 s.v. נָתַן 3.c and compare the usage in Ezek 28:6 and Gen 42:30.
  10. Jeremiah 24:9 tn Or “an object of reproach in peoples’ proverbs…an object of ridicule in peoples’ curses.” The alternate translation treats the two pairs, which are each introduced without (ו) vav but are joined by vav, as examples of hendiadys. This is very possible here, but the chain does not contain this pairing in 25:18 and 29:18.sn For an example of how the “example used in curses” worked, see Jer 29:22. Sodom and Gomorrah evidently function much that same way (see 23:14; 49:18; 50:40; Deut 29:23; Zeph 2:9).
  11. Jeremiah 24:9 tn Heb “I will make them for a terror, for a disaster, to all the kingdoms of the earth, for a reproach and for a proverb, for a taunt and for a curse, in all the places which I banish them there.” The complex Hebrew sentence has been broken down into equivalent shorter sentences to conform more with contemporary English style.
  12. Jeremiah 24:10 sn See Jer 14:12 and the study note there.
  13. Jeremiah 24:10 tn Heb “fathers.”
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Jeremiah 24
New International Version

Two Baskets of Figs

24 After Jehoiachin[a](A) son of Jehoiakim king of Judah and the officials, the skilled workers and the artisans of Judah were carried into exile from Jerusalem to Babylon by Nebuchadnezzar king of Babylon, the Lord showed me two baskets of figs(B) placed in front of the temple of the Lord. 2 One basket had very good figs, like those that ripen early;(C) the other basket had very bad(D) figs, so bad they could not be eaten.

3 Then the Lord asked me, “What do you see,(E) Jeremiah?”

“Figs,” I answered. “The good ones are very good, but the bad ones are so bad they cannot be eaten.”

4 Then the word of the Lord came to me: 5 “This is what the Lord, the God of Israel, says: ‘Like these good figs, I regard as good the exiles from Judah, whom I sent(F) away from this place to the land of the Babylonians.[b] 6 My eyes will watch over them for their good, and I will bring them back(G) to this land. I will build(H) them up and not tear them down; I will plant(I) them and not uproot them. 7 I will give them a heart to know(J) me, that I am the Lord. They will be my people,(K) and I will be their God, for they will return(L) to me with all their heart.(M)

8 “‘But like the bad(N) figs, which are so bad they cannot be eaten,’ says the Lord, ‘so will I deal with Zedekiah(O) king of Judah, his officials(P) and the survivors(Q) from Jerusalem, whether they remain in this land or live in Egypt.(R) 9 I will make them abhorrent(S) and an offense to all the kingdoms of the earth, a reproach and a byword,(T) a curse[c](U) and an object of ridicule, wherever I banish(V) them. 10 I will send the sword,(W) famine(X) and plague(Y) against them until they are destroyed from the land I gave to them and their ancestors.(Z)’”

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Footnotes

  1. Jeremiah 24:1 Hebrew Jeconiah, a variant of Jehoiachin
  2. Jeremiah 24:5 Or Chaldeans
  3. Jeremiah 24:9 That is, their names will be used in cursing (see 29:22); or, others will see that they are cursed.
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Jeremiah 23
Jeremiah 25
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Luke 9:43-48
New English Translation

43 Then[a] they were all astonished at the mighty power[b] of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd[c] was amazed at everything Jesus[d] was doing, he said to his disciples, 44 “Take these words to heart,[e] for the Son of Man is going to be betrayed into the hands of men.”[f] 45 But they did not understand this statement; its meaning[g] had been concealed[h] from them, so that they could not grasp it. Yet[i] they were afraid to ask him about this statement.

Concerning the Greatest

46 Now an argument started among the disciples[j] as to which of them might be[k] the greatest. 47 But when Jesus discerned their innermost thoughts,[l] he took a child, had him stand by[m] his side, 48 and said to them, “Whoever welcomes[n] this child[o] in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.”[p]

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Footnotes

  1. Luke 9:43 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
  2. Luke 9:43 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
  3. Luke 9:43 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
  4. Luke 9:43 tc Most mss, especially the later ones (A C W Θ Ψ 0115 ƒ13 33 892 M al), actually supply ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (P75 א B D L Ξ ƒ1 579 700 1241 2542 lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the reading of the initial text.tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.
  5. Luke 9:44 tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.
  6. Luke 9:44 tn The plural Greek term ἀνθρώπων (anthrōpōn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
  7. Luke 9:45 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
  8. Luke 9:45 sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.
  9. Luke 9:45 tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  10. Luke 9:46 tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.
  11. Luke 9:46 tn The use of the optative mood means the answer is not clear (BDF §§267.2.2; 385.2.2).
  12. Luke 9:47 tn Grk “knowing the thoughts of their hearts” (an idiom).
  13. Luke 9:47 tn On this use of παρά (para), see BDF §238.
  14. Luke 9:48 tn This verb, δέχομαι (dechomai), is a term of hospitality (L&N 34.53).
  15. Luke 9:48 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
  16. Luke 9:48 tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.
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Luke 9:43-48
New International Version

43 And they were all amazed at the greatness of God.

Jesus Predicts His Death a Second Time

While everyone was marveling at all that Jesus did, he said to his disciples, 44 “Listen carefully to what I am about to tell you: The Son of Man is going to be delivered into the hands of men.”(A) 45 But they did not understand what this meant. It was hidden from them, so that they did not grasp it,(B) and they were afraid to ask him about it.

46 An argument started among the disciples as to which of them would be the greatest.(C) 47 Jesus, knowing their thoughts,(D) took a little child and had him stand beside him. 48 Then he said to them, “Whoever welcomes this little child in my name welcomes me; and whoever welcomes me welcomes the one who sent me.(E) For it is the one who is least among you all who is the greatest.”(F)

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Psalm 146
New English Translation

Psalm 146[a]

146 Praise the Lord.
Praise the Lord, O my soul.
2 I will praise the Lord as long as I live.
I will sing praises to my God as long as I exist.
3 Do not trust in princes,
or in human beings, who cannot deliver.[b]
4 Their life’s breath departs, they return to the ground.
On that day their plans die.[c]
5 How blessed is the one whose helper is the God of Jacob,
whose hope is in the Lord his God,
6 the one who made heaven and earth,
the sea, and all that is in them,
who remains forever faithful,[d]
7 vindicates the oppressed,[e]
and gives food to the hungry.
The Lord releases the imprisoned.
8 The Lord gives sight to the blind.
The Lord lifts up all who are bent over.[f]
The Lord loves the godly.
9 The Lord protects the resident foreigner.
He lifts up the fatherless and the widow,[g]
but he opposes the wicked.[h]
10 The Lord rules forever,
your God, O Zion, throughout the generations to come.[i]
Praise the Lord!

Footnotes

  1. Psalm 146:1 sn Psalm 146. The psalmist urges his audience not to trust in men, but in the Lord, the just king of the world who cares for the needy.
  2. Psalm 146:3 tn Heb “in a son of man, to whom there is no deliverance.”
  3. Psalm 146:4 tn Heb “his spirit goes out, it returns to his ground; in that day his plans die.” The singular refers to the representative man mentioned in v. 3b.
  4. Psalm 146:6 tn Heb “the one who guards faithfulness forever.”
  5. Psalm 146:7 tn Heb “executes justice for the oppressed.”
  6. Psalm 146:8 tn Perhaps “discouraged” (see Ps 57:6).
  7. Psalm 146:9 sn God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by resident foreigners, the fatherless, and widows. Cf. Exod 22:21; Lev 19:33-34; Deut 10:18-19; 24:14, 17; 27:19; Jer 22:3; Zech 7:10; Mal 3:5.
  8. Psalm 146:9 tn Heb “he makes the way of the wicked twisted.” The “way of the wicked” probably refers to their course of life (see Prov 4:19; Jer 12:1). God makes their path tortuous in the sense that he makes them pay the harmful consequences of their actions.
  9. Psalm 146:10 tn Heb “for a generation and a generation.”
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Psalm 146
New International Version

Psalm 146

1 Praise the Lord.[a]

Praise the Lord,(A) my soul.

2 I will praise the Lord all my life;(B)
    I will sing praise(C) to my God as long as I live.(D)
3 Do not put your trust in princes,(E)
    in human beings,(F) who cannot save.
4 When their spirit departs, they return to the ground;(G)
    on that very day their plans come to nothing.(H)
5 Blessed are those(I) whose help(J) is the God of Jacob,
    whose hope is in the Lord their God.

6 He is the Maker of heaven(K) and earth,
    the sea, and everything in them—
    he remains faithful(L) forever.
7 He upholds(M) the cause of the oppressed(N)
    and gives food to the hungry.(O)
The Lord sets prisoners free,(P)
8     the Lord gives sight(Q) to the blind,(R)
the Lord lifts up those who are bowed down,(S)
    the Lord loves the righteous.(T)
9 The Lord watches over the foreigner(U)
    and sustains the fatherless(V) and the widow,(W)
    but he frustrates the ways of the wicked.

10 The Lord reigns(X) forever,
    your God, O Zion, for all generations.

Praise the Lord.

Footnotes

  1. Psalm 146:1 Hebrew Hallelu Yah; also in verse 10
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Psalm 147
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Proverbs 28:11-28
New English Translation

11 A rich person[a] is wise in his own opinion,[b]
but a discerning poor person can evaluate him properly.[c]
12 When the righteous rejoice,[d] great is the glory,[e]
but when the wicked rise to power, people are sought out.[f]
13 The one who covers[g] his transgressions will not prosper,[h]
but whoever confesses them and forsakes them will find mercy.[i]
14 Blessed is the one who is always cautious,[j]
but whoever hardens his heart[k] will fall into evil.
15 Like[l] a roaring lion or a roving bear,[m]
so is a wicked ruler over a poor people.[n]
16 The prince who is a great oppressor lacks wisdom,[o]
but the one who hates[p] unjust gain will prolong his days.
17 The one who is tormented[q] by the murder[r] of another will flee to the pit;[s]
let no one support him.
18 The one who walks blamelessly will be delivered,[t]
but whoever is perverse in his ways will fall[u] at once.[v]
19 The one who works his land will be satisfied with food,[w]
but whoever chases daydreams[x] will have his fill[y] of poverty.
20 A faithful person[z] will have an abundance of blessings,
but the one who hastens[aa] to gain riches will not go unpunished.
21 To show partiality[ab] is terrible,[ac]
for a person will transgress over the smallest piece of bread.[ad]
22 The stingy person[ae] hastens after riches
and does not know that poverty will overtake him.[af]
23 The one who reproves[ag] another[ah] will in the end[ai] find more favor
than the one who flatters[aj] with the tongue.
24 The one who robs[ak] his father and mother and says, “There is no transgression,”
is a companion[al] to the one[am] who destroys.
25 The greedy person[an] stirs up dissension,[ao]
but the one who trusts[ap] in the Lord will prosper.[aq]
26 The one who trusts in his own heart[ar] is a fool,
but the one who walks in wisdom[as] will escape.[at]
27 The one who gives to the poor will not lack,[au]
but whoever shuts his eyes to them[av] will receive[aw] many curses.[ax]
28 When the wicked gain control,[ay] people[az] hide themselves,[ba]
but when they perish,[bb] the righteous increase.

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Footnotes

  1. Proverbs 28:11 tn Heb “a rich man,” although the context does not indicate that this is limited only to males.
  2. Proverbs 28:11 sn The idiom “in his own eyes” means “in his own opinion,” that is, his self conceit. The rich person thinks he is wise because he is rich, that he has made all the right choices.
  3. Proverbs 28:11 tn The form יַחְקְרֶנּוּ (yakhqerennu) means “he searches him” (cf. KJV, ASV) or “he examines him”; a potential imperfect nuance fits well here to indicate that a discerning person, even though poor, can search the flaws of the rich and see through the pretension and the false assumptions (cf. NAB, NASB, NIV “sees through him”). Several commentators have connected the word to the Arabic root hqr, which means “despise” (D. W. Thomas, “Notes on Some Passages in the Book of Proverbs,” JTS 38 [1937]: 400-403), but that would be both predictable and flat.
  4. Proverbs 28:12 tn The form בַּעֲלֹץ (baʿalots) is the infinitive construct with the preposition indicating a temporal clause (“when…”); the “righteous” are the subject of this clause (subjective genitive). The word may be taken as a metonymy of adjunct—the righteous exult or rejoice because they are prosperous (cf. NLT “succeed”).
  5. Proverbs 28:12 sn “Glory” here may have the sense of elation and praise.
  6. Proverbs 28:12 tn The meaning of “sought out” (יְחֻפַּשׂ, yekhuppas) indicates that people have gone into hiding. So the development of the ideas for this proverb requires in the first line that “rejoice” be connected with “triumph” that means they have come to power; and in the second line that “are sought out” means people have gone into hiding (cf. ASV, NIV, NRSV, NLT). C. H. Toy thinks this is too strained; he offers this rendering: “When the righteous are exalted there is great confidence, but when the wicked come into power men hide themselves” (Proverbs [ICC], 500). For the verb G. R. Driver posits an Arabic cognate hafasa, “prostrated; trampled on” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 192-93), which gives a clearer result of wicked rule, but is perhaps unnecessary (e.g., Prov 28:28; 29:2). See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-20.
  7. Proverbs 28:13 tn The Hebrew participles provide the subject matter in this contrast. On the one hand is the person who covers over (מְכַסֶּה, mekhasseh) his sins. This means refusing to acknowledge them in confession, and perhaps rationalizing them away. On the other hand there is the one who both “confesses” (מוֹדֶה, modeh) and “forsakes” (עֹזֵב, ʿozev) the sin. To “confess” sins means to acknowledge them, to say the same thing about them that God does.
  8. Proverbs 28:13 sn The verse contrasts the consequences of each. The person who refuses to confess will not prosper. This is an understatement (a figure of speech known as tapeinosis); the opposite is the truth, that eventually such a person will be undone and ruined. On the other hand, the penitent will find mercy. This expression is a metonymy of cause for the effect—although “mercy” is mentioned, what mercy provides is intended, i.e., forgiveness. In other passages the verb “conceal” is used of God’s forgiveness—he covers over the iniquity (Ps 32:1). Whoever acknowledges sin, God will cover it; whoever covers it, God will lay it open.
  9. Proverbs 28:13 sn This verse is unique in the book of Proverbs; it captures the theology of forgiveness (e.g., Pss 32; 51). Every part of the passage is essential to the point: Confession of sins as opposed to concealing them, coupled with a turning away from them, results in mercy.
  10. Proverbs 28:14 tn Most commentators (and some English versions, e.g., NIV) assume that the participle מְפַחֵד (mefakhed, “fears”) means “fears the Lord,” even though “the Lord” is not present in the text. Such an assumption would be more convincing if the word יִרְאַת (yirʾat) had been used. It is possible that the verse refers to fearing sin or its consequences. In other words, the one who is always apprehensive about the nature and consequences of sin will avoid sin and find God’s blessing. Of course the assumption that the phrase means “fear the Lord” could be correct as well. There would be little difference in the outcome; in either case sin would be avoided.
  11. Proverbs 28:14 sn The one who “hardens his heart” in this context is the person who refuses to fear sin and its consequences. The image of the “hard heart” is one of a stubborn will, unyielding and unbending (cf. NCV, TEV, NLT). This individual will fall into sin.
  12. Proverbs 28:15 tn The term “like” is not in the Hebrew text, but is supplied in the translation for clarity and smoothness.
  13. Proverbs 28:15 sn The comparison uses animals that are powerful, terrifying, insensitive, and in search of prey. Because political tyrants are like this, animal imagery of this sort is also used in Dan 7:1-8 for the series of ruthless world powers.
  14. Proverbs 28:15 sn A poor nation under the control of political tyrants who are dangerous and destructive is helpless. The people of that nation will crumble under them because they cannot meet their demands and are of no use to them.
  15. Proverbs 28:16 tn Heb “A prince lacking of understanding [is] also a great oppressor” (both KJV, ASV similar) The last clause, “and a great oppressor,” appears to modify “the prince.” There is little difference in meaning, only in emphasis. The LXX has “lacks income” (reading תְּבוּאוֹת [tevuʾot] instead of תְּבוּנוֹת [tevunot]). C. H. Toy (Proverbs [ICC], 501) suggests deleting the word for “prince” altogether, but this emendation is gratuitous.
  16. Proverbs 28:16 tc This follows the Qere reading of the participle which is singular (as opposed to the plural). The implication is that this one is also a ruler, paralleling the first half. But since he “hates” (= rejects) unjust gain he will extend [his] days, meaning he will enjoy a long and happy life (cf. NIV, NRSV, CEV).
  17. Proverbs 28:17 tn The form is the Qal passive participle. The verb means “to oppress; to wrong; to extort”; here the idea of being “oppressed” would refer to the burden of a guilty conscience (hence “tormented”; cf. NAB, NRSV “burdened”). Some commentators have wanted to emend the text to read “suspected,” or “charged with,” or “given to,” etc., but if the motive is religious and not legal, then “oppressed” or “tormented” is preferred.
  18. Proverbs 28:17 sn The text has “the blood of a life”; blood will be the metonymy of effect for the murder, the shedding of blood.
  19. Proverbs 28:17 tn The verse is cryptic; it simply says that he will “flee to the pit.” Some have taken the “pit” to refer to the place of detention for prisoners, but why would he flee to that place? It seems rather to refer to death. This could mean that (1) since there is no place for him to go outside of the grave, he should flee to the pit (cf. TEV, NLT), or (2) he will be a fugitive until he goes to the grave (cf. NASB, NIV, NCV, NRSV, CEV). Neither one of these options is easily derived from the text. The verse seems to be saying that the one who is guilty of murder will flee, and no one should assist him. The meaning of “the pit” is unresolved.
  20. Proverbs 28:18 tn The form is the Niphal imperfect of יָשַׁע (yashaʿ, “will be saved”). In all probability this refers to deliverance from misfortune. Some render it “kept safe” (NIV) or “will be safe” (NRSV, TEV). It must be interpreted in contrast to the corrupt person who will fall.
  21. Proverbs 28:18 tn The Qal imperfect יִפּוֹל (yippol) is given a future translation in this context, as is the previous verb (“will be delivered”) because the working out of divine retribution appears to be coming suddenly in the future. The idea of “falling” could be a metonymy of adjunct (with the falling accompanying the ruin that comes to the person), or it may simply be a comparison between falling and being destroyed. Cf. NCV “will suddenly be ruined”; NLT “will be destroyed.”
  22. Proverbs 28:18 tn The last word in the verse, בְּאֶחָת (beʾekhat), means “in one [= at once (?)].” This may indicate a sudden fall, for falling “in one” (the literal meaning) makes no sense. W. McKane wishes to emend the text to read “into a pit” based on v. 10b (Proverbs [OTL], 622); this emendation is followed by NAB, NRSV.
  23. Proverbs 28:19 tn Or “will have plenty of food” (Heb “bread”); so NAB, NASB, NCV.
  24. Proverbs 28:19 tn Heb “empty things” or “vain things”; NRSV “follows worthless pursuits.” sn Prosperity depends on diligent work and not on chasing empty dreams. The proverb is essentially the same as Prov 12:11 except for the last expression.
  25. Proverbs 28:19 tn The repetition of the verb strengthens the contrast. Both halves of the verse use the verb יִשְׂבַּע (yisbaʿ, “will be satisfied; will be filled with; will have enough”). It is positive in the first colon, but negative in the second—with an ironic twist to say one is “satisfied” with poverty.
  26. Proverbs 28:20 tn Heb “a man of faithfulness,” although the context does not indicate this should be limited only to males.sn The text does not qualify the nature of the faithfulness. While this would certainly have implications for the person’s righteous acts, its primary meaning may be his diligence and reliability in his work. His faithful work will bring the returns.
  27. Proverbs 28:20 sn The proverb is not rebuking diligent labor. One who is eager to get rich quickly is the opposite of the faithful person. The first person is faithful to God and to the covenant community; the second is trying to get rich as quickly as possible, at the least without doing an honest day’s work and at the worst dishonestly. In a hurry to gain wealth, he falls into various schemes and will pay for it. Tg. Prov 28:20 interprets this to say he hastens through deceit and wrongdoing.
  28. Proverbs 28:21 tn The construction uses the Hiphil infinitive הַכֵּר (hakken) as the subject of the sentence: “to have respect for [or, recognize] persons is not good” (e.g., 24:23; 18:5; Deut 1:17; Lev 19:15). Such favoritism is “not good”; instead, it is a miscarriage of justice and is to be avoided.
  29. Proverbs 28:21 tn Heb “not good.” This is a figure of speech known as tapeinosis—a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”
  30. Proverbs 28:21 tn The meaning and connection of the line is not readily clear. It could be taken in one of two ways: (1) a person can steal even a small piece of bread if hungry, and so the court should show some compassion, or it should show no partiality even in such a pathetic case; (2) a person could be bribed for a very small price (a small piece of bread being the figure representing this). This second view harmonizes best with the law.
  31. Proverbs 28:22 tn Heb “a man with an evil eye” (as opposed to the generous man who has a “good” eye). This individual is selfish, unkind, unsympathetic to others. He looks only to his own gain. Cf. NAB “The avaricious man”; NLT “A greedy person.”
  32. Proverbs 28:22 sn The one who is hasty to gain wealth is involved in sin in some way, for which he will be punished by poverty. The idea of “hastening” after riches suggests a dishonest approach to acquiring wealth.
  33. Proverbs 28:23 tn Or “rebukes” (NAB, NASB, NIV, NRSV).
  34. Proverbs 28:23 tn Heb “a man,” but the context does not indicate this should be limited only to males.
  35. Proverbs 28:23 tn There is a problem with אַחֲרַי (ʾakharay), which in the MT reads “after me.” This could be taken to mean “after my instructions,” but that is forced. C. H. Toy suggests simply changing it to “after” or “afterward,” i.e., “in the end” (Proverbs [ICC], 504), a solution most English versions adopt. G. R. Driver suggested an Akkadian cognate aḫurrû, “common man,” reading “as a rebuker an ordinary man” (“Hebrew Notes,” ZAW 52 [1934]: 147). The Akkadian term can refer to a coarse, uneducated person (CAD A1: 216), if so here, then “one who rebukes a lout/oaf.”
  36. Proverbs 28:23 tn The construction uses the Hiphil participle מַחֲלִיק (makhaliq, “makes smooth”) followed by the adverbial accusative of means, the metonymy “tongue”—he makes what he says smooth. This will be pleasing for the moment, but it will offer no constructive help like the rebuke would.
  37. Proverbs 28:24 sn While the expression is general enough to cover any kind of robbery, the point seems to be that because it can be rationalized it may refer to prematurely trying to gain control of the family property through some form of pressure and in the process reducing the parents’ possessions and standing in the community. The culprit could claim what he does is not wrong because the estate would be his anyway.
  38. Proverbs 28:24 sn The metaphor of “companion” here means that a person who would do this is just like the criminally destructive person. It is as if they were working together, for the results are the same.
  39. Proverbs 28:24 tn Heb “man who destroys” (so NASB); TEV “no better than a common thief.”
  40. Proverbs 28:25 tn Heb “wide of soul.” This is an idiom meaning “a greedy person.” The term נֶפֶשׁ (nefesh, traditionally, “soul”) has here its more basic meaning of appetites (a person is a soul, a bundle of appetites; BDB 660 s.v. 5.a). It would mean “wide of appetite” (רְהַב־נֶפֶשׁ, rehav nefesh) thus “greedy.”
  41. Proverbs 28:25 sn Greed “stirs up” the strife. This individual’s attitude and actions stir up dissension because people do not long tolerate him.
  42. Proverbs 28:25 tn The construction uses the participle בּוֹטֵחַ (boteakh) followed by עַל־יְהוָה (ʿal yehvah), which gives the sense of “relying confidently on the Lord.” This is the antithesis of the greedy person who pushes to get what he desires.
  43. Proverbs 28:25 tn The verb דָּשֵׁן (dashen) means “to be fat,” and in the Piel/Pual stems “to make fat/to be made fat” (cf. KJV, ASV). The idea of being “fat” was symbolic of health and prosperity—the one who trusts in the Lord will be abundantly prosperous and fully gratified (cf. NRSV “will be enriched”).
  44. Proverbs 28:26 sn The idea of “trusting in one’s own heart” is a way of describing one who is self-reliant. C. H. Toy says it means to follow the untrained suggestions of the mind or to rely on one’s own mental resources (Proverbs [ICC], 505). It is arrogant to take no counsel but to rely only on one’s own intelligence.
  45. Proverbs 28:26 sn The idiom of “walking in wisdom” means to live life according to the acquired skill and knowledge passed on from the sages. It is the wisdom from above that the book of Proverbs presents, not the undisciplined and uninformed wit and wisdom from below.
  46. Proverbs 28:26 tn The verb form יִמָּלֵט (yimmalet) is the Niphal imperfect; the form means “to escape.” In this context one would conclude that it means “to escape from trouble,” because the one who lives in this life by wisdom will escape trouble, and the one who trusts in himself will not.
  47. Proverbs 28:27 sn The generous individual will be rewarded. He will not lack nor miss what he has given away to the poor.
  48. Proverbs 28:27 tn Heb “hides his eyes”; “to them” is supplied in the translation to indicate the link with the poor in the preceding line. Hiding or closing the eyes is a metonymy of cause or of adjunct, indicating a decision not to look on and thereby help the poor. It could also be taken as an implied comparison, i.e., not helping the poor is like closing the eyes to them.
  49. Proverbs 28:27 tn The term “receives” is not in the Hebrew text but is implied, and is supplied in the translation.
  50. Proverbs 28:27 sn The text does not specify the nature or the source of the curses. It is natural to think that they would be given by the poor who are being mistreated and ignored. Far from being praised for their contributions to society, selfish, stingy people will be reviled for their heartless indifference.
  51. Proverbs 28:28 tn Heb “the wicked rise,” referring to an accession to power, as in a government. Cf. TEV “come to power”; NLT “take charge.”sn The proverb is essentially the same as 28:12 (e.g., Prov 11:10; 29:2, 16). It refers to the wicked “rising to power” in government.
  52. Proverbs 28:28 tn Heb “a man” or “mankind” in a generic sense.
  53. Proverbs 28:28 tn The form is the Niphal imperfect of סָתַר (satar, “to hide”); in this stem it can mean “to hide themselves” or “to go into hiding.” In either case the expression would be a hyperbole; the populace would not go into hiding, but they would tread softly and move about cautiously. G. R. Driver suggests the Akkadian sataru instead, which means “to demolish,” and is cognate to the Aramaic “to destroy.” This would produce the idea that people are “destroyed” when the wicked come to power (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 192-93). That meaning certainly fits the idea, but there is no reason for the change because the MT is perfectly readable as it is and makes good sense.
  54. Proverbs 28:28 tn The two clauses have parallel constructions: They both begin with infinitives construct with prepositions functioning as temporal clauses, followed by subjective genitives (first the wicked, and then the pronoun referring to them). This heightens the antithesis: “when the wicked rise…when they perish.”
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Proverbs 28:11-28
New International Version

11 The rich are wise in their own eyes;
    one who is poor and discerning sees how deluded they are.

12 When the righteous triumph, there is great elation;(A)
    but when the wicked rise to power, people go into hiding.(B)

13 Whoever conceals their sins(C) does not prosper,
    but the one who confesses(D) and renounces them finds mercy.(E)

14 Blessed is the one who always trembles before God,
    but whoever hardens their heart falls into trouble.

15 Like a roaring lion or a charging bear
    is a wicked ruler over a helpless people.

16 A tyrannical ruler practices extortion,
    but one who hates ill-gotten gain will enjoy a long reign.

17 Anyone tormented by the guilt of murder
    will seek refuge(F) in the grave;
    let no one hold them back.

18 The one whose walk is blameless is kept safe,(G)
    but the one whose ways are perverse will fall(H) into the pit.[a]

19 Those who work their land will have abundant food,
    but those who chase fantasies will have their fill of poverty.(I)

20 A faithful person will be richly blessed,
    but one eager to get rich will not go unpunished.(J)

21 To show partiality(K) is not good(L)—
    yet a person will do wrong for a piece of bread.(M)

22 The stingy are eager to get rich
    and are unaware that poverty awaits them.(N)

23 Whoever rebukes a person will in the end gain favor
    rather than one who has a flattering tongue.(O)

24 Whoever robs their father or mother(P)
    and says, “It’s not wrong,”
    is partner to one who destroys.(Q)

25 The greedy stir up conflict,(R)
    but those who trust in the Lord(S) will prosper.

26 Those who trust in themselves are fools,(T)
    but those who walk in wisdom are kept safe.(U)

27 Those who give to the poor will lack nothing,(V)
    but those who close their eyes to them receive many curses.(W)

28 When the wicked rise to power, people go into hiding;(X)
    but when the wicked perish, the righteous thrive.

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Footnotes

  1. Proverbs 28:18 Syriac (see Septuagint); Hebrew into one
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Luke 9:43-48
New English Translation

43 Then[a] they were all astonished at the mighty power[b] of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd[c] was amazed at everything Jesus[d] was doing, he said to his disciples, 44 “Take these words to heart,[e] for the Son of Man is going to be betrayed into the hands of men.”[f] 45 But they did not understand this statement; its meaning[g] had been concealed[h] from them, so that they could not grasp it. Yet[i] they were afraid to ask him about this statement.

Concerning the Greatest

46 Now an argument started among the disciples[j] as to which of them might be[k] the greatest. 47 But when Jesus discerned their innermost thoughts,[l] he took a child, had him stand by[m] his side, 48 and said to them, “Whoever welcomes[n] this child[o] in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.”[p]

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Footnotes

  1. Luke 9:43 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
  2. Luke 9:43 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
  3. Luke 9:43 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
  4. Luke 9:43 tc Most mss, especially the later ones (A C W Θ Ψ 0115 ƒ13 33 892 M al), actually supply ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (P75 א B D L Ξ ƒ1 579 700 1241 2542 lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the reading of the initial text.tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.
  5. Luke 9:44 tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.
  6. Luke 9:44 tn The plural Greek term ἀνθρώπων (anthrōpōn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
  7. Luke 9:45 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
  8. Luke 9:45 sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.
  9. Luke 9:45 tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  10. Luke 9:46 tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.
  11. Luke 9:46 tn The use of the optative mood means the answer is not clear (BDF §§267.2.2; 385.2.2).
  12. Luke 9:47 tn Grk “knowing the thoughts of their hearts” (an idiom).
  13. Luke 9:47 tn On this use of παρά (para), see BDF §238.
  14. Luke 9:48 tn This verb, δέχομαι (dechomai), is a term of hospitality (L&N 34.53).
  15. Luke 9:48 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
  16. Luke 9:48 tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.
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Luke 9:43-48
New International Version

43 And they were all amazed at the greatness of God.

Jesus Predicts His Death a Second Time

While everyone was marveling at all that Jesus did, he said to his disciples, 44 “Listen carefully to what I am about to tell you: The Son of Man is going to be delivered into the hands of men.”(A) 45 But they did not understand what this meant. It was hidden from them, so that they did not grasp it,(B) and they were afraid to ask him about it.

46 An argument started among the disciples as to which of them would be the greatest.(C) 47 Jesus, knowing their thoughts,(D) took a little child and had him stand beside him. 48 Then he said to them, “Whoever welcomes this little child in my name welcomes me; and whoever welcomes me welcomes the one who sent me.(E) For it is the one who is least among you all who is the greatest.”(F)

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