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2 Chronicles 24
New English Translation

Joash’s Reign

24 Joash was seven years old when he began to reign. He reigned for forty years in Jerusalem. His mother[a] was Zibiah, who was from Beer Sheba. 2 Joash did what the Lord approved[b] throughout the lifetime[c] of Jehoiada the priest. 3 Jehoiada chose two wives for him who gave him sons and daughters.

4 Later, Joash was determined to repair the Lord’s temple.[d] 5 He assembled the priests and Levites and ordered them, “Go out to the cities of Judah and collect the annual quota of silver from all Israel for repairs on the temple of your God. Be quick about it!” But the Levites delayed.

6 So the king summoned Jehoiada the chief priest,[e] and said to him, “Why have you not made[f] the Levites collect[g] from Judah and Jerusalem the tax authorized by Moses the Lord’s servant and by the assembly of Israel at the tent containing the tablets of the law?”[h] 7 (Wicked Athaliah and her sons had broken into God’s temple and used all the holy items of the Lord’s temple in their worship of the Baals.) 8 The king ordered a chest to be made and placed outside the gate of the Lord’s temple.[i] 9 An edict was sent throughout Judah and Jerusalem requiring the people to bring to the Lord the tax that Moses, God’s servant, imposed on Israel in the wilderness.[j] 10 All the officials and all the people gladly brought their silver and threw it into the chest until it was full. 11 Whenever the Levites brought the chest to the royal accountant and they saw there was a lot of silver, the royal scribe and the accountant of the high priest emptied the chest and then took it back to its place. They went through this routine every day and collected a large amount of silver.

12 The king and Jehoiada gave it to the construction foremen[k] assigned to the Lord’s temple. They hired carpenters and craftsmen to repair the Lord’s temple, as well as those skilled in working with iron and bronze to restore the Lord’s temple. 13 They worked hard and made the repairs.[l] They followed the measurements specified for God’s temple and restored it.[m] 14 When they were finished, they brought the rest of the silver to the king and Jehoiada. They used it to make items for the Lord’s temple, including items used in the temple service and for burnt sacrifices, pans, and various other gold and silver items. Throughout Jehoiada’s lifetime, burnt sacrifices were offered regularly in the Lord’s temple.

15 Jehoiada grew old and died at the age of 130. 16 He was buried in the City of David[n] with the kings, because he had accomplished good in Israel and for God and his temple.

17 After Jehoiada died, the officials of Judah visited the king and declared their loyalty to him.[o] The king listened to their advice.[p] 18 They abandoned the temple of the Lord God of their ancestors[q] and worshiped[r] the Asherah poles and idols. Because of this sinful activity, God was angry with Judah and Jerusalem. 19 The Lord sent prophets among them to lead them back to him.[s] They warned[t] the people, but they would not pay attention. 20 God’s Spirit energized[u] Zechariah son of Jehoiada the priest. He stood up before the people and said to them, “This is what God says: ‘Why are you violating the commands of the Lord? You will not be prosperous. Because you have rejected the Lord, he has rejected you!’” 21 They plotted against him and by royal decree stoned him to death in the courtyard of the Lord’s temple. 22 King Joash disregarded[v] the loyalty Zechariah’s father Jehoiada had shown him and killed Jehoiada’s[w] son. As Zechariah[x] was dying, he said, “May the Lord take notice and seek vengeance!”[y]

23 At the beginning[z] of the year the Syrian army attacked[aa] Joash[ab] and invaded Judah and Jerusalem. They wiped out all the leaders of the people and sent all the plunder they gathered to the king of Damascus. 24 Even though the invading Syrian army was relatively weak, the Lord handed over to them Judah’s very large army,[ac] for the people of Judah[ad] had abandoned the Lord God of their ancestors. The Syrians[ae] gave Joash what he deserved.[af] 25 When they withdrew, they left Joash[ag] badly wounded. His servants plotted against him because of what he had done to[ah] the son[ai] of Jehoiada the priest. They murdered him on his bed. Thus[aj] he died and was buried in the City of David,[ak] but not in the tombs of the kings. 26 The conspirators were Zabad son of Shimeath (an Ammonite woman) and Jehozabad son of Shimrith (a Moabite woman).

27 The list of Joash’s[al] sons, the many prophetic oracles about him, and the account of his building project on God’s temple are included in the record of the Scroll of the Kings.[am] His son Amaziah replaced him as king.

Notas al pie

  1. 2 Chronicles 24:1 tn Heb “the name of his mother.”
  2. 2 Chronicles 24:2 tn Heb “and Joash did what was proper in the eyes of the Lord.”
  3. 2 Chronicles 24:2 tn Heb “all the days of.”
  4. 2 Chronicles 24:4 tn Heb “and it was, later, there was with the heart of Joash to repair the house of the Lord.”
  5. 2 Chronicles 24:6 tn Heb “Jehoiada the head”; the word “priest” not in the Hebrew text but is implied.
  6. 2 Chronicles 24:6 tn Heb “demanded of.”
  7. 2 Chronicles 24:6 tn Heb “to bring.”
  8. 2 Chronicles 24:6 tn Heb “the tent of testimony.”
  9. 2 Chronicles 24:8 tn Heb “and the king said [it] and they made a chest and placed it in the gate of the house of the Lord outside.”
  10. 2 Chronicles 24:9 tn Heb “and they gave voice in Judah and Jerusalem to bring to the Lord the tax of Moses the servant of God upon Israel in the wilderness.”
  11. 2 Chronicles 24:12 tn Heb “doers of the work.”
  12. 2 Chronicles 24:13 tn Heb “and the doers of the work worked, and the repairs went up for the work by their hand.”
  13. 2 Chronicles 24:13 tn Heb “and they caused the house of God to stand according to its measurements and they strengthened it.”
  14. 2 Chronicles 24:16 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
  15. 2 Chronicles 24:17 tn Heb “came and bowed down to the king.”
  16. 2 Chronicles 24:17 tn Heb “to them.”
  17. 2 Chronicles 24:18 tn Heb “fathers” (also in v. 24).
  18. 2 Chronicles 24:18 tn Heb “served.”
  19. 2 Chronicles 24:19 tn Heb “and he sent among them prophets to bring them back to the Lord.”
  20. 2 Chronicles 24:19 tn Heb “testified among.”
  21. 2 Chronicles 24:20 tn Heb “clothed.”
  22. 2 Chronicles 24:22 tn Heb “did not remember.”
  23. 2 Chronicles 24:22 tn Heb “his”; the referent (Jehoiada) has been specified in the translation for clarity.
  24. 2 Chronicles 24:22 tn Heb “he”; the referent (Zechariah) has been specified in the translation for clarity.
  25. 2 Chronicles 24:22 tn Heb “and seek [—].” The direct object of “seek” is omitted in the Hebrew text but implied; “vengeance” is supplied for clarification.
  26. 2 Chronicles 24:23 tn Heb “turning.”
  27. 2 Chronicles 24:23 tn Heb “went up against.”
  28. 2 Chronicles 24:23 tn Heb “him”; the referent (Joash) has been specified in the translation for clarity.
  29. 2 Chronicles 24:24 tn Heb “though with a small amount of men the army of Aram came, the Lord gave into their hand an army [that was] very large.”
  30. 2 Chronicles 24:24 tn Heb “they”; the referent (the people of Judah) has been specified in the translation for clarity.
  31. 2 Chronicles 24:24 tn Heb “they”; the referent (the Syrians) has been specified in the translation for clarity.
  32. 2 Chronicles 24:24 tn Heb “executed judgments on Joash.”
  33. 2 Chronicles 24:25 tn Heb “him”; the referent (Joash) has been specified in the translation for clarity.
  34. 2 Chronicles 24:25 tn Heb “because of the shed blood of.”
  35. 2 Chronicles 24:25 tc The MT has the plural בְּנֵי (bene, “sons”), but the final yod is dittographic. Note the yod that immediately follows.
  36. 2 Chronicles 24:25 tn Heb “and he died.”
  37. 2 Chronicles 24:25 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
  38. 2 Chronicles 24:27 tn Heb “his”; the referent (Joash) has been specified in the translation for clarity.
  39. 2 Chronicles 24:27 tn Heb “and the founding of the house of God, look, they are written on the writing of the scroll of the kings?”
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2 Chronicles 25
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2 Chronicles 25
New English Translation

Amaziah’s Reign

25 Amaziah was twenty-five years old when he began to reign, and he reigned for twenty-nine years in Jerusalem. His mother[a] was Jehoaddan, who was from Jerusalem. 2 He did what the Lord approved,[b] but not with wholehearted devotion.[c]

3 When he had secured control of the kingdom,[d] he executed the servants who had assassinated his father the king. 4 However, he did not execute their sons. He obeyed the Lord’s commandment as recorded in the law scroll of Moses,[e] “Fathers must not be executed for what their sons do,[f] and sons must not be executed for what their fathers do.[g] A man must be executed only for his own sin.”[h]

5 Amaziah assembled the people of Judah[i] and assigned them by families to the commanders of units of 1,000 and the commanders of units of 100 for all Judah and Benjamin. He counted those twenty years old and up and discovered there were 300,000 young men of fighting age[j] equipped with spears and shields.[k] 6 He hired 100,000 Israelite warriors for 100 talents[l] of silver.

7 But a prophet[m] visited him and said: “O king, the Israelite troops must not go with you, for the Lord is not with Israel or any of the Ephraimites.[n] 8 Even if you go and fight bravely in battle, God will defeat you[o] before the enemy. God is capable of helping or defeating.”[p] 9 Amaziah asked the prophet:[q] “But what should I do about the 100 talents of silver I paid the Israelite troops?” The prophet[r] replied, “The Lord is capable of giving you more than that.” 10 So Amaziah dismissed the troops that had come to him from Ephraim and sent them home.[s] They were very angry at Judah and returned home incensed. 11 Amaziah boldly led his army to the Valley of Salt,[t] where he defeated[u] 10,000 Edomites.[v] 12 The men[w] of Judah captured 10,000 men alive. They took them to the top of a cliff and threw them over.[x] All the captives[y] fell to their death.[z] 13 Now the troops Amaziah had dismissed and had not allowed to fight in the battle[aa] raided[ab] the cities of Judah from Samaria to Beth Horon. They killed[ac] 3,000 people and carried off a large amount of plunder.

14 When Amaziah returned from defeating the Edomites, he brought back the gods of the people[ad] of Seir and made them his personal gods.[ae] He bowed down before them and offered them sacrifices. 15 The Lord was angry at Amaziah and sent a prophet to him, who said, “Why are you following[af] these gods[ag] that could not deliver their own people from your power?”[ah] 16 While he was speaking, Amaziah[ai] said to him, “Did we appoint you to be a royal counselor? Stop prophesying or else you will be killed!”[aj] So the prophet stopped, but added, “I know that God has decided[ak] to destroy you, because you have done this thing and refused to listen to my advice.”

17 After King Amaziah of Judah consulted with his advisers,[al] he sent this message to the king of Israel, Joash son of Jehoahaz, the son of Jehu, “Come, face me on the battlefield.”[am] 18 King Joash of Israel sent this message back to King Amaziah of Judah, “A thorn bush in Lebanon sent this message to a cedar in Lebanon, ‘Give your daughter to my son as a wife.’ Then a wild animal of Lebanon came by and trampled down the thorn bush.[an] 19 You defeated Edom[ao] and it has gone to your head.[ap] Gloat over your success,[aq] but stay in your palace. Why bring calamity on yourself? Why bring down yourself and Judah along with you?”[ar]

20 But Amaziah did not heed the warning,[as] for God wanted to hand them over to Joash because they followed the gods of Edom.[at] 21 So King Joash of Israel attacked. He and King Amaziah of Judah faced each other on the battlefield[au] in Beth Shemesh of Judah. 22 Judah was defeated by Israel, and each man ran back home.[av] 23 King Joash of Israel captured King Amaziah of Judah, son of Joash son of Jehoahaz, in Beth Shemesh and brought him to Jerusalem. He broke down the wall of Jerusalem from the Gate of Ephraim to the Corner Gate—a distance of about 600 feet.[aw] 24 He took away all the gold and silver, all the items found in God’s temple that were in the care of Obed-Edom, the riches in the royal palace, and some hostages. Then he went back to Samaria.

25 King Amaziah son of Joash of Judah lived for fifteen years after the death of King Joash son of Jehoahaz of Israel. 26 The rest of the events of Amaziah’s reign, from start to finish, are recorded in the Scroll of the Kings of Judah and Israel.[ax] 27 From the time Amaziah turned from following the Lord, conspirators plotted against him in Jerusalem,[ay] so he fled to Lachish. But they sent assassins after him[az] and they killed him there. 28 His body was carried back by horses,[ba] and he was buried with his ancestors[bb] in the City of David.[bc]

Notas al pie

  1. 2 Chronicles 25:1 tn Heb “the name of his mother.”
  2. 2 Chronicles 25:2 tn Heb “he did what was proper in the eyes of the Lord.”
  3. 2 Chronicles 25:2 tn Heb “a complete heart.”
  4. 2 Chronicles 25:3 tn Heb “when the kingdom was secure upon him.”
  5. 2 Chronicles 25:4 tn Heb “as it is written in the scroll of the law of Moses which the Lord commanded, saying.”
  6. 2 Chronicles 25:4 tn Heb “on account of sons.”
  7. 2 Chronicles 25:4 tn Heb “on account of fathers.”
  8. 2 Chronicles 25:4 sn This law is recorded in Deut 24:16.
  9. 2 Chronicles 25:5 tn Heb “Judah.” The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy here for the people of Judah.
  10. 2 Chronicles 25:5 tn Heb “young men going out to war.”
  11. 2 Chronicles 25:5 tn Heb “holding a spear and a shield.”
  12. 2 Chronicles 25:6 tn The Hebrew word כִּכַּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the silver was 6,730 lbs. (3,060 kg).
  13. 2 Chronicles 25:7 tn Heb “man of God.”
  14. 2 Chronicles 25:7 tn Heb “Israel, all the sons of Ephraim.”
  15. 2 Chronicles 25:8 tn Heb “cause you to stumble.”
  16. 2 Chronicles 25:8 tn Heb “to cause to stumble.”
  17. 2 Chronicles 25:9 tn Heb “said to the man of God.”
  18. 2 Chronicles 25:9 tn Heb “man of God.”
  19. 2 Chronicles 25:10 tn Heb “and Amaziah separated them, the troops who came to him from Ephraim, to go to their place.”
  20. 2 Chronicles 25:11 tn Heb “and Amaziah strengthened himself and led his people and went to the Valley of Salt.”
  21. 2 Chronicles 25:11 tn Or “struck down.”
  22. 2 Chronicles 25:11 tn Heb “sons of Seir.”
  23. 2 Chronicles 25:12 tn Heb “sons.”
  24. 2 Chronicles 25:12 tn Heb “and threw them from the top of the cliff.”
  25. 2 Chronicles 25:12 tn Heb “all of them.”
  26. 2 Chronicles 25:12 tn Heb “smashed in pieces.”
  27. 2 Chronicles 25:13 tn Heb “had sent back from going with him to the battle.”
  28. 2 Chronicles 25:13 tn Heb “stripped.”
  29. 2 Chronicles 25:13 tn Heb “struck down.”
  30. 2 Chronicles 25:14 tn Heb “sons.”
  31. 2 Chronicles 25:14 tn Heb “caused them to stand for him as gods.”
  32. 2 Chronicles 25:15 tn Heb “seeking,” perhaps in the sense of “consulting [an oracle from].”
  33. 2 Chronicles 25:15 tn Heb “the gods of the people.”
  34. 2 Chronicles 25:15 tn Heb “hand.”
  35. 2 Chronicles 25:16 tn Heb “he”; the referent (Amaziah) has been specified in the translation for clarity.
  36. 2 Chronicles 25:16 tn Heb “Stop yourself! Why should they strike you down?”
  37. 2 Chronicles 25:16 tn The verb יָעַץ (yaʿats, “has decided”) is from the same root as יוֹעֵץ (yoʿets, “counselor”) in v. 16 and עֵצָה (ʿetsah, “advice”) later in v. 16. The wordplay highlights the appropriate nature of the divine punishment. Amaziah rejected the counsel of God’s prophet; now he would be the victim of God’s “counsel.”
  38. 2 Chronicles 25:17 tn The words “with his advisers” are supplied in the translation for clarification.
  39. 2 Chronicles 25:17 tn Heb “let us look at each other [in the] face.” The expression refers here not to a visit but to meeting in battle. See v. 21.
  40. 2 Chronicles 25:18 sn The thorn bush in the allegory is Judah. Amaziah’s success had deceived him into thinking he was on the same level as the major powers in the area (symbolized by the cedar). In reality he was not capable of withstanding an attack by a real military power such as Israel (symbolized by the wild animal).
  41. 2 Chronicles 25:19 tn Heb “you say [to yourself], ‘look, you have defeated Edom.’”
  42. 2 Chronicles 25:19 tn Heb “and your heart is lifted up.”
  43. 2 Chronicles 25:19 tn Heb “to glorify.”
  44. 2 Chronicles 25:19 tn Heb “Why get involved in calamity and fall, you and Judah with you?”
  45. 2 Chronicles 25:20 tn Heb “did not listen.”
  46. 2 Chronicles 25:20 tn Heb “because it was from God in order to give them into the hand because they sought the gods of Edom.”
  47. 2 Chronicles 25:21 tn Heb “looked at each other [in the] face.” See the note on the expression “Come on, face me on the battlefield” in v. 17.
  48. 2 Chronicles 25:22 tn Heb “and Judah was struck down before Israel and they fled, each to his tent.”
  49. 2 Chronicles 25:23 tn Heb “400 cubits.” Assuming a cubit of 18 inches (45 cm), the distance would have been about 600 feet (180 m).
  50. 2 Chronicles 25:26 tn Heb “As for the rest of the events of Amaziah, the former and the latter, are they not—behold, they are written on the scroll of the kings of Judah and Israel.”
  51. 2 Chronicles 25:27 tn Heb “and they conspired against him [with] a conspiracy in Jerusalem.”
  52. 2 Chronicles 25:27 tn Heb “and they sent after him to Lachish.”
  53. 2 Chronicles 25:28 tn Heb “and they carried him on horses.”
  54. 2 Chronicles 25:28 tn Heb “fathers.”
  55. 2 Chronicles 25:28 tc The Hebrew text has “Judah,” but some medieval mss read “David,” as does the parallel passage in 2 Kgs 14:20.sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
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Proverbs 4
New English Translation

Admonition to Follow Righteousness and Avoid Wickedness[a]

4 Listen, children,[b] to a father’s instruction,[c]
and pay attention so that you may gain[d] discernment.
2 Because I hereby give[e] you good instruction,
do not forsake my teaching.

3 When I was a son to my father,[f]
a tender, only child[g] before my mother,
4 he taught me, and he said to me:
“Let your heart lay hold of my words;
keep my commands so that[h] you will live.
5 Acquire wisdom, acquire understanding;
do not forget and do not turn aside from the words I speak.[i]
6 Do not forsake wisdom,[j] and she will protect you;
love her, and she will guard you.
7 Wisdom is supreme[k]—so[l] acquire wisdom,
and whatever you acquire,[m] acquire understanding![n]
8 Esteem her highly[o] and she will exalt you;
she will honor you if you embrace her.
9 She will place a fair[p] garland on your head;
she will bestow a beautiful crown[q] on you.”
10 Listen, my child,[r] and accept my words,
so that[s] the years of your life will be many.[t]
11 I hereby guide you[u] in the way of wisdom
and I lead you in upright paths.[v]
12 When you walk, your steps[w] will not be hampered,[x]
and when you run,[y] you will not stumble.
13 Hold on to instruction,[z] do not let it go;
protect it,[aa] because it is your life.
14 Do not enter the path of the wicked
or walk[ab] in the way of those who are evil.
15 Avoid it, do not go on it;
turn away from it, and go on.[ac]
16 For they cannot sleep[ad] unless they cause harm;[ae]
they are robbed of sleep[af] until they make someone stumble.[ag]
17 Indeed they have eaten[ah] bread gained from wickedness[ai]
and drink[aj] wine obtained from violence.[ak]
18 But the path of the righteous is like the bright morning light,[al]
growing brighter and brighter[am] until full day.[an]
19 The way of the wicked is like gloomy darkness;
they do not know what they stumble over.[ao]

20 My child, pay attention to my words;
listen attentively[ap] to my sayings.
21 Do not let them depart[aq] from your sight,
guard[ar] them within your heart;[as]
22 for they are life to those who find them
and healing to one’s entire body.[at]
23 Guard your heart[au] with all vigilance,[av]
for from it are the sources[aw] of life.
24 Remove perverse speech[ax] from your mouth;[ay]
keep devious talk far from your lips.[az]
25 Let your eyes look directly[ba] in front of you
and let your gaze[bb] look straight before you.
26 Make the path for your feet[bc] level,[bd]
so that[be] all your ways may be established.[bf]
27 Do not turn[bg] to the right or to the left;
turn yourself[bh] away from evil.[bi]

Notas al pie

  1. Proverbs 4:1 sn The chapter includes an exhortation to acquire wisdom (1-4a), a list of the benefits of wisdom (4b-9), a call to pursue a righteous lifestyle (10-13), a warning against a wicked lifestyle (14-19), and an exhortation to righteousness (20-27).
  2. Proverbs 4:1 tn Heb “sons.” See note at 1:8.
  3. Proverbs 4:1 tn Or “warning.” See note at 1:2.
  4. Proverbs 4:1 tn Heb “in order to come to know.” As a stative verb, יָדַע (yadaʿ) can mean “to know” or “to come to know,” the latter essentially meaning “to learn.” The infinitive indicates the purpose of the earlier imperatives.
  5. Proverbs 4:2 tn The perfect tense has the nuance of instantaneous (or performative) perfect; the sage is now calling the disciples to listen. It could also be a perfect of resolve, indicating what he is determined to do, or a present perfect reflecting his proven past history, “Indeed I have given you X.”
  6. Proverbs 4:3 tn Or “a boy with my father.”
  7. Proverbs 4:3 tc The LXX introduces the ideas of “obedient” and “beloved” for these two terms. This seems to be a free rendering, if not a translation of a different Hebrew textual tradition. The MT makes good sense and requires no emendation.tn Heb “tender and only one.” The phrase רַךְ וְיָחִיד (rakh veyakhid, “tender and only one”) is a hendiadys meaning “tender only child.” The adjective רַךְ (rakh) means “tender; delicate” (BDB 940 s.v. רַךְ), and describes a lad who is young and undeveloped in character (e.g., 2 Sam 3:39). The adjective יָחִיד (yakhid) means “only one” (BDB 402 s.v. יָחִיד) and refers to a beloved and prized only child (e.g., Gen 22:2).
  8. Proverbs 4:4 tn The vav plus imperative “and live” expresses purpose, as is common with volitional verbs in a series.
  9. Proverbs 4:5 tn Heb “from the words of my mouth” (so KJV, NASB, NRSV); TEV, CEV “what I say.”sn The verse repeats the imperative “acquire” to underscore the importance of getting wisdom.
  10. Proverbs 4:6 tn Heb “her.” The referent of the pronoun is personified “wisdom,” which has been specified in the translation for clarity.
  11. Proverbs 4:7 tn The absolute and construct state of רֵאשִׁית (reʾshit) are identical (BDB 912 s.v.). Some treat רֵאשִׁית חָכְמָה (reʾshit khokhmah) as a genitive-construct phrase: “the beginning of wisdom” (cf. NAB, NASB, NRSV). Others take רֵאשִׁית as an absolute functioning as predicate and חָכְמָה as the subject: “wisdom is the first/chief thing” (cf. KJV, ASV). The context here suggests the predicate.
  12. Proverbs 4:7 tn The term “so” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and style.
  13. Proverbs 4:7 tn The noun קִנְיָן (qinyan) means “thing got or acquired; acquisition” (BDB 889 s.v.). With the preposition that denotes price, it means “with (or at the price of) all that you have acquired.” The point is that no price is too high for wisdom—give everything for it (K&D 16:108).
  14. Proverbs 4:7 tc The verse is not in the LXX; some textual critics delete the verse as an impossible gloss that interrupts vv. 6 and 8 (e.g., C. H. Toy, Proverbs [ICC], 88).
  15. Proverbs 4:8 tn The verb is the Pilpel imperative from סָלַל (salal). In its ten Qal uses, it means to pile up, usually in building a road. The two uses in the doubling stems (here and Exod 9:17) are resultative or plurative, meaning “to raise up, to exalt.” To grant her a high position implies esteeming her.
  16. Proverbs 4:9 sn The personification of wisdom continues with the bestowal of a wreath for the head (e.g., 1:9). The point is that grace will be given to the individual like a wreath about the head.
  17. Proverbs 4:9 sn This verse uses wedding imagery: The wife (wisdom) who is embraced by her husband (the disciple) will place the wedding crown on the head of her new bridegroom. Wisdom, like a virtuous wife, will crown the individual with honor and grace. In vv. 4-9 Murphy points out the four fold repetition of “acquire” (קָנָה, qanah), the same term used of Boaz taking Ruth as a wife (Ruth 4:8, 10), and the calls to love her (Prov 4:6) and embrace her (4:8) (R. Murphy, Proverbs [WBC], 27). This section personifies wisdom and portrays the pursuit of wisdom as a paramount romantic pursuit.
  18. Proverbs 4:10 tn Heb “my son” (likewise in v. 20).
  19. Proverbs 4:10 tn Following an imperative, a vav plus imperfect verb can depict purpose or result.
  20. Proverbs 4:10 tn Heb “and the years of life will be many for you.”
  21. Proverbs 4:11 tn The form הֹרֵתִיךָ (horetikha) is the Hiphil perfect with a suffix from the root יָרָה (yarah, “to guide”). This and the parallel verb should be taken as instantaneous (or performative) perfects, translated as an English present tense: The sage is now instructing or pointing the way.sn The verb יָרָה (yarah) means “to teach; to instruct; to guide.” This is from the same root as the Hebrew word for “law” (torah). See G. R. Driver, “Hebrew Notes,” VT 1 (1951): 241-50; and J. L. Crenshaw, “The Acquisition of Knowledge in Israelite Wisdom Literature,” WW 7 (1986): 9.
  22. Proverbs 4:11 tn Heb “in the tracks of uprightness”; cf. NAB “on straightforward paths.” Both the verb and the object of the preposition make use of the idiom—the verb is the Hiphil perfect from דֶּרֶךְ (derekh, related to “road; way”) and the object is “wagon tracks, paths.”
  23. Proverbs 4:12 sn The noun צַעֲדֶךָ (tsaʿadekha, “your steps”) and the temporal infinitive בְּלֶכְתְּךָ (belekhtekha, “when you walk”) use the idiom of walking to represent the course of life. On that course there will be no obstacles; the “path” will be straight—morally and practically.
  24. Proverbs 4:12 sn The verb צָרַר (tsarar, “to be narrow; to be constricted”) refers to that which is narrow or constricted, signifying distress, trouble, adversity; that which was wide-open or broad represents freedom and deliverance.
  25. Proverbs 4:12 sn The progression from walking to running is an idiom called “anabasis,” suggesting that as greater and swifter progress is made, there will be nothing to impede the progress (e.g., Isa 40:31).
  26. Proverbs 4:13 tn Or “discipline.” See note at 1:2.
  27. Proverbs 4:13 tn The form נִצְּרֶהָ (nitsereha, from נָצַר, natsar) has an anomalous doubled letter (see GKC 73 §20.h).
  28. Proverbs 4:14 tn The verb אָשַׁר (ʾashar, “to walk”) is not to be confused with the identically spelled homonym אָשַׁר “to pronounce happy” as in BDB 80 s.v. אָשַׁר.
  29. Proverbs 4:15 sn The verb עָבַר (ʿavar, “to cross over; to travel through”) ends both cola. In the first it warns against going on wrong paths; in the second it means “to go your own way,” but may hint that the way will cross over the wrong way. The rapid sequence of commands stresses the urgency of the matter.
  30. Proverbs 4:16 tn The verb יָשַׁן (yashan) “to be asleep” is a stative root. In the imperfect it can be future “will not sleep” or modal, in this case abilitive, “are not able to sleep.”
  31. Proverbs 4:16 sn The verb is רָעַע (raʿaʿ), which means “to do evil; to harm.” The verse is using the figure of hyperbole to stress the preoccupation of some people with causing trouble. R. L. Alden says, “How sick to find peace only at the price of another man’s misfortune” (Proverbs, 47).
  32. Proverbs 4:16 sn Heb “their sleep is robbed/seized”; these expressions are metonymical for their restlessness in plotting evil.
  33. Proverbs 4:16 sn The Hiphil imperfect (Kethib) means “cause to stumble.” This idiom (from hypocatastasis) means “bring injury/ruin to someone” (BDB 505-6 s.v. כָּשַׁל Hiph.1).
  34. Proverbs 4:17 tn The verb ‏לָחֲמוּ (lakhamu) is a perfect form of a dynamic root, and therefore past or perfective. This serves as verification of the description in the previous verse.
  35. Proverbs 4:17 tn Heb “the bread of wickedness” (so KJV, NAB, NIV, NRSV). There are two ways to take the genitives: (1) genitives of apposition: wickedness and violence are their food and drink (cf. TEV, CEV, NLT), or (2) genitives of source: they derive their livelihood from the evil they do (C. H. Toy, Proverbs [ICC], 93).
  36. Proverbs 4:17 tn The verb is an imperfect, either present or future, saying what they do or forecasting what they will do. Being paired with a perfect verb in the beginning of the verse, the description combines their past pattern with what they continue to do.
  37. Proverbs 4:17 tn Heb “the wine of violence” (so KJV, NAB, NIV, NRSV). This is a genitive of source, meaning that the wine they drink was plundered from their violent crime. The Hebrew is structured in an AB:BA chiasm: “For they eat the bread of wickedness, and the wine of violence they drink.” The word order in the translation is reversed for the sake of smoothness and readability.
  38. Proverbs 4:18 tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ʾor) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe—the opposite of what darkness represents.
  39. Proverbs 4:18 tn A literal rendering would appear to be “walking and becoming bright.” When the Qal active participle of הָלַךְ (halakh) is paired with another participle (or adj.) it can express the intensification of an event, that is, the second element in the pairing continues on and increases in character. Cf. Jonah 1:11 and see HALOT 246-247 s.v. הָלַךְ 5).
  40. Proverbs 4:18 tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.
  41. Proverbs 4:19 sn The image of paths, brightness or darkness, and stumbling illustrate the contrast of lifestyles. When acting with righteousness one’s course becomes clearer and more sure, while the wicked are caught in their ways, ignorant of why they fall.
  42. Proverbs 4:20 tn Heb “incline your ear.” The verb הַט (hat) is the Hiphil imperative from נָטָה (natah, Hiphil: “to turn to; to incline”). The idiom “to incline the ear” gives the picture of “lean over and listen closely.” sn Commentators note the use of the body in this section: ear (v. 20), eyes (v. 21), flesh (v. 22), heart (v. 23), lips (v. 24), eyes (v. 25), feet (v. 26), and hands and feet (v. 27). Each is a synecdoche of part representing the whole; the total accumulation signifies the complete person in the process.
  43. Proverbs 4:21 tn The Hiphil form יַלִּיזוּ (yallizu) follows the Aramaic with gemination. The verb means “to turn aside; to depart” (intransitive Hiphil or inner causative).
  44. Proverbs 4:21 tn Or “keep” (so KJV, NIV, NRSV and many others).
  45. Proverbs 4:21 sn The words “eyes” and “heart” are metonymies of subject representing the faculties of each. Cf. CEV “think about it all.”
  46. Proverbs 4:22 tn Heb “to all of his flesh.”
  47. Proverbs 4:23 tn Anatomically the Hebrew word לֵב (lev) refers to the “heart.” But abstractly it can refer to one’s inner self, will, understanding, or mind. They did not see the heart and mind in opposition, such that the advice here includes both one’s thinking and feelings.
  48. Proverbs 4:23 tn Heb “more than any guard.” The preposition מִן (min) has its comparative sense “more than.” The noun מִשְׁמָר (mishmar) refers here to the act of guarding, protection, or vigilance (BDB 1038 s.v. מִשְׁמָר; HALOT 649 s.v. מִשְׁמָר).
  49. Proverbs 4:23 sn The word תּוֹצְאוֹת (totseʾot, from יָצָא, yatsaʾ) means “outgoings; extremities; sources.” It is used here for starting points, like a fountainhead, and so the translation “sources” works well.
  50. Proverbs 4:24 tn Heb “crookedness.” The noun עִקְּשׁוּת (ʿiqqeshut) refers to what is morally twisted or perverted. Here it refers to things that are said (cf. NAB “dishonest talk”; NRSV “crooked speech”). The term “mouth” functions as a metonymy of cause for perverse speech. Such perverse talking could be subtle or blatant.
  51. Proverbs 4:24 tn Heb “crookedness of mouth.”
  52. Proverbs 4:24 tn Heb “deviousness of lips put far from you.”
  53. Proverbs 4:25 tn The jussives in this verse are both Hiphil, the first from the verb “to gaze; to look intently [or, carefully],” (נָבַט, navat) and the second from the verb “to be smooth, straight” (יָשָׁר, yashar).
  54. Proverbs 4:25 tn Heb “your eyelids.” The term “eyelids” is often a poetic synonym for “eye” (it is a metonymy of adjunct, something connected with the eye put for the eye that sees); it may intensify the idea as one might squint to gain a clearer look.
  55. Proverbs 4:26 tn Heb “path of your foot.”
  56. Proverbs 4:26 sn The verb is a denominative Piel from the word פֶּלֶס (peles), “balance; scale.” In addition to telling the disciple to keep focused on a righteous life, the sage tells him to keep his path level, which is figurative for living the righteous life.
  57. Proverbs 4:26 tn Following an imperative, a vav plus imperfect verb can depict purpose or result.
  58. Proverbs 4:26 tn The Niphal jussive from כּוּן (kun, “to be fixed; to be established; to be steadfast”) continues the idiom of walking and ways for the moral sense in life.
  59. Proverbs 4:27 sn The two verbs in this verse are from different roots, but nonetheless share the same semantic domain. The first verb is תֵּט (tet), a jussive from נָטָה (natah), which means “to turn aside” (Hiphil); the second verb is the Hiphil imperative of סוּר (sur), which means “to cause to turn to the side” (Hiphil). The disciple is not to leave the path of righteousness, but to stay on the path he must leave evil.
  60. Proverbs 4:27 tn Heb “your foot” (so NAB, NIV, NRSV). The term רַגְלְךָ (raglekha, “your foot”) is a synecdoche of part (= foot) for the whole person (= “yourself”).
  61. Proverbs 4:27 tc The LXX adds, “For the way of the right hand God knows, but those of the left hand are distorted; and he himself will make straight your paths and guide your goings in peace.” The ideas presented here are not out of harmony with Proverbs, but the section clearly shows an expansion by the translator. For a brief discussion of whether this addition is Jewish or early Christian, see C. H. Toy, Proverbs (ICC), 99.
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1 Timothy 1
New English Translation

Salutation

1 From Paul,[a] an apostle of Christ Jesus by the command of God our Savior[b] and of Christ Jesus our hope, 2 to Timothy, my genuine child in the faith. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!

Timothy’s Task in Ephesus

3 As I urged you when I was leaving for Macedonia, stay on in Ephesus to instruct[c] certain people not to spread false teachings,[d] 4 nor to occupy themselves with myths and interminable genealogies.[e] Such things promote useless speculations rather than God’s redemptive plan[f] that operates by faith. 5 But the aim of our instruction[g] is love that comes from a pure heart, a good conscience, and a sincere faith.[h] 6 Some have strayed from these and turned away to empty discussion. 7 They want to be teachers of the law, but they do not understand what they are saying or the things they insist on so confidently.[i]

8 But we know that the law is good if someone uses it legitimately, 9 realizing that law[j] is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers, 10 sexually immoral people, practicing homosexuals,[k] kidnappers, liars, perjurers—in fact, for any who live contrary to sound teaching. 11 This[l] accords with the glorious gospel of the blessed God[m] that was entrusted to me.[n]

12 I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry, 13 even though I was formerly a blasphemer and a persecutor, and an arrogant[o] man. But I was treated with mercy because I acted ignorantly in unbelief, 14 and our Lord’s grace was abundant, bringing faith and love in Christ Jesus.[p] 15 This saying[q] is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners”—and I am the worst of them![r] 16 But here is why I was treated with mercy: so that[s] in me as the worst,[t] Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life. 17 Now to the eternal king,[u] immortal, invisible, the only[v] God, be honor and glory forever and ever![w] Amen.

18 I put this charge[x] before you, Timothy my child, in keeping with the prophecies once spoken about you,[y] in order that with such encouragement[z] you may fight the good fight. 19 To do this[aa] you must hold firmly to faith and a good conscience, which some have rejected and so have suffered shipwreck in regard to the faith. 20 Among these are Hymenaeus and Alexander, whom I handed over to Satan[ab] to be taught not to blaspheme.

Notas al pie

  1. 1 Timothy 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. 1 Timothy 1:1 sn God our Savior. Use of the title “Savior” for God the Father is characteristic of 1 Timothy, 2 Timothy, and Titus. It occurs six times in these letters, but only twice elsewhere in the NT. However, it occurs commonly in the OT, especially in Isaiah. It emphasizes the Father as the initiator and source of salvation.
  3. 1 Timothy 1:3 tn This word implies authoritative instruction: “direct, command, give orders” (cf. 1 Tim 4:11; 5:7; 6:13, 17). See BDAG 760 s.v. παραγγέλλω.
  4. 1 Timothy 1:3 tn Grk “to teach other doctrines,” different from apostolic teaching (cf. 1 Tim 6:3).
  5. 1 Timothy 1:4 sn Myths and interminable genealogies. These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 4:7; 2 Tim 4:4; and Titus 1:14. They were perhaps built by speculation from the patriarchal narratives in the OT; hence the connection with genealogies and with wanting to be teachers of the law (v. 7).
  6. 1 Timothy 1:4 tc A few Western mss (D* latt Ir) read οἰκοδομήν (oikodomēn, “[God’s] edification”) rather than οἰκονομίαν (oikonomian, “[God’s] redemptive plan”), which is read by the earliest and best witnesses.tn More literally, “the administration of God that is by faith.”sn God’s redemptive plan. The basic word (οἰκονομία, oikonomia) denotes the work of a household steward or manager or the arrangement under which he works: “household management.” As a theological term it is used of the order or arrangement by which God brings redemption through Christ (God’s “dispensation, plan of salvation” [Eph 1:10; 3:9]) or of human responsibility to pass on the message of that salvation (“stewardship, commission” [1 Cor 9:17; Eph 3:2; Col 1:25]). Here the former is in view (see the summary of God’s plan in 1 Tim 2:3-6; 2 Tim 1:9-10; Titus 3:4-7), and Paul notes the response people must make to God’s arrangement: It is “in faith” or “by faith.”
  7. 1 Timothy 1:5 tn Grk “the instruction,” referring to orthodox Christian teaching and ministry in general, in contrast to that of the false teachers mentioned in 1:3-4.
  8. 1 Timothy 1:5 tn Grk “love from a pure heart and a good conscience and a sincere faith.”
  9. 1 Timothy 1:7 tn The Greek reinforces this negation: “understand neither what they are saying nor the things they insist on…”
  10. 1 Timothy 1:9 sn Law. There is no definite article (“the”) with this word in Greek and so the inherent quality of the OT law as such is in view. But the OT law is still in mind, since the types of sinful people surveyed in vv. 9b-11a follow the general outline of sins prohibited in the Decalogue.
  11. 1 Timothy 1:10 tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse—‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner” (cf. 1 Cor 6:9). Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.
  12. 1 Timothy 1:11 tn A continuation of the preceding idea: Grk “teaching, according to the gospel.” This use of the law is in accord with the gospel entrusted to Paul (cf. Rom 7:7-16; Gal 3:23-26). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  13. 1 Timothy 1:11 tn Grk “the gospel of the glory of the blessed God.”
  14. 1 Timothy 1:11 tn Grk “with which I was entrusted.” The translation is more in line with contemporary English style.
  15. 1 Timothy 1:13 tn Or “violent,” “cruel.”
  16. 1 Timothy 1:14 tn Grk “with faith and love in Christ Jesus.”
  17. 1 Timothy 1:15 tn Grk “the saying,” referring to the following citation (see 1 Tim 3:1; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase).
  18. 1 Timothy 1:15 tn Grk “of whom I am the first.”
  19. 1 Timothy 1:16 tn Grk “but because of this I was treated with mercy, so that…”
  20. 1 Timothy 1:16 tn Grk “in me first,” making the connection with the last phrase of v. 15.
  21. 1 Timothy 1:17 tn Or more literally, “king of the ages.”
  22. 1 Timothy 1:17 tc Most later witnesses (א2 D1 Hc Ψ 1175 1241 1881 M al) have “wise” (σόφῳ, sophō) here (thus, “the only wise God”), while the earlier and better witnesses (א* A D* F G H* 33 1739 lat co) lack this adjective. Although it could be argued that the longer reading is harder since it does not as emphatically affirm monotheism, it is more likely that scribes borrowed σόφῳ from Rom 16:27 (Rom 14:26 in M) where μόνῳ σόφῳ θεῷ (monō sophō theō, “the only wise God”) is textually solid. It is difficult to explain why Alexandrian and Western scribes would omit “wise” in 1 Tim 1:17 while keeping it in Rom 16:27 for a similar benedition.
  23. 1 Timothy 1:17 tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.
  24. 1 Timothy 1:18 sn This charge refers to the task Paul described to Timothy in vv. 3-7 above.
  25. 1 Timothy 1:18 sn The prophecies once spoken about you were apparently spoken at Timothy’s ordination (cf. 1 Tim 4:14) and perhaps spoke of what God would do through him. Thus they can encourage him in his work, as the next clause says.
  26. 1 Timothy 1:18 tn Grk “that by them you might fight…” (a reference to the prophecies which can encourage him in his work).
  27. 1 Timothy 1:19 tn In Greek this continues the same sentence from v. 18, a participle showing the means by which Timothy will accomplish his task: Grk “fight the good fight, holding firmly…”
  28. 1 Timothy 1:20 sn The expression handed over to Satan refers to an act of discipline mentioned by Paul here and in 1 Cor 5:5, with a remedial goal, not a punitive one. The Greek word translated taught in this verse is used of “discipline, training of children” to lead them to correct behavior.
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