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Exodus 1-3
New English Translation

Blessing during Bondage in Egypt

1 [a] These[b] are the names[c] of the sons of Israel[d] who entered Egypt—each man with his household[e] entered with Jacob: 2 Reuben, Simeon, Levi, and Judah, 3 Issachar, Zebulun, and Benjamin, 4 Dan and Naphtali, Gad and Asher. 5 All the people[f] who were directly descended[g] from Jacob numbered seventy.[h] But Joseph was already in Egypt,[i] 6 and in time[j] Joseph[k] and his brothers and all that generation died. 7 The Israelites,[l] however,[m] were fruitful, increased greatly, multiplied, and became extremely strong,[n] so that the land was filled with them.

8 Then a new king,[o] who did not know about[p] Joseph, came to power[q] over Egypt. 9 He said[r] to his people, “Look at[s] the Israelite people, more numerous and stronger than we are! 10 Come, let’s deal wisely[t] with them. Otherwise[u] they will continue to multiply,[v] and if[w] a war breaks out, they will ally themselves with[x] our enemies and fight against us and leave[y] the country.”

11 So they put foremen[z] over the Israelites[aa] to oppress[ab] them with hard labor. As a result[ac] they built Pithom and Rameses[ad] as store cities for Pharaoh. 12 But the more the Egyptians[ae] oppressed them, the more they multiplied and spread.[af] As a result the Egyptians loathed[ag] the Israelites, 13 and they[ah] made the Israelites serve rigorously.[ai] 14 They made their lives bitter[aj] by[ak] hard service with mortar and bricks and by all kinds of service[al] in the fields. Every kind of service the Israelites were required to give was rigorous.[am]

15 The king of Egypt said[an] to the Hebrew midwives,[ao] one of whom was named Shiphrah and the other Puah,[ap] 16 [aq] “When you assist[ar] the Hebrew women in childbirth, observe at the delivery:[as] If it is a son, kill him,[at] but if it is a daughter, she may live.”[au] 17 But[av] the midwives feared God and did not do what the king of Egypt had told them; they let the boys live.[aw]

18 Then the king of Egypt summoned[ax] the midwives and said to them, “Why have you done this and let the boys live?”[ay] 19 The midwives said to Pharaoh, “Because the Hebrew[az] women are not like the Egyptian women—for the Hebrew women[ba] are vigorous; they give birth before the midwife gets to them!”[bb] 20 So God treated the midwives well,[bc] and the people multiplied and became very strong. 21 And because the midwives feared God, he made[bd] households[be] for them.

22 Then Pharaoh commanded all his people, “All sons[bf] that are born you must throw[bg] into the river, but all daughters you may let live.”[bh]

The Birth of the Deliverer

2 [bi] A man from the household[bj] of Levi married[bk] a woman who was a descendant of Levi.[bl] 2 The woman became pregnant[bm] and gave birth to a son. When[bn] she saw that[bo] he was a healthy[bp] child, she hid him for three months. 3 But when she was no longer able to hide him, she took a papyrus basket[bq] for him and sealed it with bitumen and pitch. She put the child in it and set it among the reeds along the edge of the Nile.[br] 4 His sister stationed herself[bs] at a distance to find out[bt] what would[bu] happen to him.

5 Then the daughter of Pharaoh[bv] came down to wash herself[bw] by the Nile, while her attendants were walking alongside the river,[bx] and she saw the basket among the reeds. She sent one of her attendants,[by] took it,[bz] 6 opened it,[ca] and saw the child[cb]—a boy,[cc] crying![cd]—and she felt compassion[ce] for him and said, “This is one of the Hebrews’ children.”

7 Then his sister said to Pharaoh’s daughter, “Shall I go and get[cf] a nursing woman[cg] for you from the Hebrews, so that she may nurse[ch] the child for you?” 8 Pharaoh’s daughter said to her, “Yes, do so.”[ci] So the young girl[cj] went and got[ck] the child’s mother.[cl] 9 Pharaoh’s daughter said to her, “Take this child[cm] and nurse him for me, and I will pay your[cn] wages.” So the woman took the child and nursed him.

10 When the child grew older[co] she brought him to Pharaoh’s daughter, and he became her son.[cp] She named him Moses, saying, “Because I drew him from the water.”[cq]

The Presumption of the Deliverer

11 [cr] In those days,[cs] when[ct] Moses had grown up, he went out to his people[cu] and observed[cv] their hard labor, and he saw an Egyptian man attacking[cw] a Hebrew man, one of his own people.[cx] 12 He looked this way and that[cy] and saw that no one was there,[cz] and then he attacked[da] the Egyptian and concealed the body[db] in the sand. 13 When he went out[dc] the next day,[dd] there were[de] two Hebrew men fighting. So he said to the one who was in the wrong,[df] “Why are you attacking[dg] your fellow Hebrew?”[dh]

14 The man[di] replied, “Who made you a ruler[dj] and a judge over us? Are you planning[dk] to kill me like you killed that[dl] Egyptian?” Then Moses was afraid, thinking,[dm] “Surely what I did[dn] has become known.” 15 When Pharaoh heard[do] about this event,[dp] he sought to kill Moses. So Moses fled[dq] from Pharaoh and settled in the land of Midian,[dr] and he settled[ds] by a certain well.[dt]

16 Now a priest of Midian had seven daughters, and they came and began to draw[du] water[dv] and fill[dw] the troughs in order to water their father’s flock. 17 When some[dx] shepherds came and drove them away,[dy] Moses came up and defended them[dz] and then watered their flock. 18 So when they came home[ea] to their father Reuel,[eb] he asked, “Why have you come home so early[ec] today?” 19 They said, “An Egyptian man rescued us[ed] from the shepherds,[ee] and he actually[ef] drew water for us and watered the flock!” 20 He said[eg] to his daughters, “So where is he?[eh] Why in the world[ei] did you leave the man? Call him, so that he may eat[ej] a meal[ek] with us.”

21 Moses agreed[el] to stay with the man, and he gave his daughter Zipporah to Moses in marriage.[em] 22 When she bore[en] a son, Moses[eo] named him Gershom, for he said, “I have become a resident foreigner in a foreign land.”[ep]

The Call of the Deliverer

23 [eq] During[er] that long period of time[es] the king of Egypt died, and the Israelites[et] groaned because of the slave labor. They cried out, and their desperate cry[eu] because of their slave labor went up to God. 24 God heard their groaning;[ev] God remembered[ew] his covenant with Abraham, with Isaac, and with Jacob. 25 God saw[ex] the Israelites, and God understood.[ey]

3 Now Moses[ez] was shepherding the flock of his father-in-law Jethro, the priest of Midian, and he led the flock to the far side of the desert[fa] and came to the mountain of God, to Horeb.[fb] 2 The angel of the Lord[fc] appeared[fd] to him in[fe] a flame of fire from within a bush.[ff] He looked,[fg] and[fh] the bush was ablaze with fire, but it was not being consumed![fi] 3 So Moses thought,[fj] “I will turn aside to see[fk] this amazing[fl] sight. Why does the bush not burn up?”[fm] 4 When the Lord[fn] saw that[fo] he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!”[fp] And Moses[fq] said, “Here I am.” 5 God[fr] said, “Do not approach any closer![fs] Take your sandals off your feet, for the place where you are standing is holy[ft] ground.”[fu] 6 He added, “I am the God of your father,[fv] the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look[fw] at God.

7 The Lord said, “I have surely seen[fx] the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows.[fy] 8 I have come down[fz] to deliver them[ga] from the hand of the Egyptians and to bring them up from that land to a land that is both good and spacious,[gb] to a land flowing with milk and honey,[gc] to the region of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites.[gd] 9 And now indeed[ge] the cry[gf] of the Israelites has come to me, and I have also seen how severely the Egyptians oppress them.[gg] 10 So now go, and I will send you[gh] to Pharaoh to bring my people, the Israelites, out of Egypt.”

11 Moses said[gi] to God,[gj] “Who am I that I should go[gk] to Pharaoh, or that I should bring the Israelites out of Egypt?” 12 He replied,[gl] “Surely I will be with you,[gm] and this will be the sign[gn] to you that I have sent you: When you bring the people out of Egypt, you and they will serve[go] God at[gp] this mountain.”

13 Moses said[gq] to God, “If[gr] I go to the Israelites and tell them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’[gs]—what should I say[gt] to them?”

14 God said to Moses, “I AM that I AM.”[gu] And he said, “You must say this[gv] to the Israelites, ‘I AM has sent me to you.’” 15 God also said to Moses, “You must say this to the Israelites, ‘The Lord[gw]—the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob—has sent me to you. This is my name[gx] forever, and this is my memorial from generation to generation.’[gy]

16 “Go and bring together[gz] the elders of Israel and tell them, ‘The Lord, the God of your fathers,[ha] appeared[hb] to me—the God of Abraham, Isaac, and Jacob—saying, “I have attended carefully to[hc] you and to what has been done[hd] to you in Egypt, 17 and I have promised[he] that I will bring you up out of the affliction of Egypt to the land of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites,[hf] to a land flowing with milk and honey.”’

18 “The elders[hg] will listen[hh] to you, and then you and the elders of Israel must go to the king of Egypt and tell him, ‘The Lord, the God of the Hebrews, has met[hi] with us. So now, let us go[hj] three days’ journey into the wilderness, so that we may sacrifice[hk] to the Lord our God.’ 19 But I know that the king of Egypt will not let you go,[hl] not even under force.[hm] 20 So I will extend my hand[hn] and strike Egypt with all my wonders[ho] that I will do among them, and after that he will release you.[hp]

21 “I will grant this people favor with[hq] the Egyptians, so that when[hr] you depart you will not leave empty-handed. 22 Every[hs] woman will ask her neighbor and the one who happens to be staying[ht] in her house for items of silver and gold[hu] and for clothing. You will put these articles on your sons and daughters—thus you will plunder Egypt!”[hv]

Footnotes

  1. Exodus 1:1 sn Chapter 1 introduces the theme of bondage in Egypt and shows the intensifying opposition to the fulfillment of promises given earlier to Abraham, Isaac, and Jacob. The first seven verses announce the theme of Israel’s prosperity in Egypt. The second section (vv. 8-14) reports continued prosperity in the face of deliberate opposition. The third section (vv. 15-21) explains the prosperity as divine favor in spite of Pharaoh’s covert attempts at controlling the population. The final verse records a culmination in the developing tyranny and provides a transition to the next section—Pharaoh commands the open murder of the males. The power of God is revealed in the chapter as the people flourish under the forces of evil. However, by the turn of affairs at the end of the chapter, the reader is left with a question about the power of God—“What can God do?” This is good Hebrew narrative, moving the reader through tension after tension to reveal the sovereign power and majesty of the Lord God, but calling for faith every step of the way. See also D. W. Wicke, “The Literary Structure of Exodus 1:2-2:10, ” JSOT 24 (1982): 99-107.
  2. Exodus 1:1 tn Heb “now these” or “and these.” The vav (ו) disjunctive marks a new beginning in the narrative begun in Genesis.
  3. Exodus 1:1 sn The name of the book of Exodus in the Hebrew Bible is שְׁמוֹת (shemot), the word for “Names,” drawn from the beginning of the book. The inclusion of the names at this point forms a literary connection to the book of Genesis. It indicates that the Israelites living in bondage had retained a knowledge of their ancestry, and with it, a knowledge of God’s promise.
  4. Exodus 1:1 tn The expression בְּנֵי יִשְׂרָאֵל (bene yisraʾel, “sons of Israel”) in most places refers to the nation as a whole and can be translated “Israelites,” although traditionally it has been rendered “the children of Israel” or “the sons of Israel.” Here it refers primarily to the individual sons of the patriarch Israel, for they are named. But the expression is probably also intended to indicate that they are the Israelites (cf. Gen 29:1, “eastern people,” or “easterners,” lit., “sons of the east”).
  5. Exodus 1:1 tn Heb “a man and his house.” Since this serves to explain “the sons of Israel,” it has the distributive sense. So while the “sons of Israel” refers to the actual sons of the patriarch, the expression includes their families (cf. NIV, TEV, CEV, NLT).
  6. Exodus 1:5 tn The word נֶפֶשׁ (nefesh) is often translated “soul.” But the word refers to the whole person, the body with the soul, and so “life” or “person” is frequently a better translation.
  7. Exodus 1:5 tn The expression in apposition to נֶפֶשׁ (nefesh) literally says “those who went out from the loins of Jacob.” This distinguishes the entire company as his direct descendants.
  8. Exodus 1:5 sn Gen 46 describes in more detail Jacob’s coming to Egypt with his family. The Greek text of Exod 1:5 and of Gen 46:27 and two Qumran manuscripts, have the number as seventy-five, counting the people a little differently. E. H. Merrill in conjunction with F. Delitzsch notes that the list in Gen 46 of those who entered Egypt includes Hezron and Hamul, who did so in potentia, since they were born after the family entered Egypt. Joseph’s sons are also included, though they too were born in Egypt. “The list must not be pressed too literally” (E. H. Merrill, Kingdom of Priests, 49).
  9. Exodus 1:5 tn Heb “and Joseph was in Egypt” (so ASV). The disjunctive word order in Hebrew draws attention to the fact that Joseph, in contrast to his brothers, did not come to Egypt at the same time as Jacob.
  10. Exodus 1:6 tn The text simply uses the vav (ו) consecutive with the preterite, “and Joseph died.” While this construction shows sequence with the preceding verse, it does not require that the death follow directly the report of that verse. In fact, readers know from the record in Genesis that the death of Joseph occurred after a good number of years. The statement assumes the passage of time in the natural course of events.
  11. Exodus 1:6 tn The verse has a singular verb, “and Joseph died, and all his brothers, and all that generation.” Typical of Hebrew style the verb need only agree with the first of a compound subject. sn Since the deaths of “Joseph and his brothers and all that generation” were common knowledge, their mention must serve some rhetorical purpose. In contrast to the flourishing of Israel, there is death. This theme will appear again: In spite of death in Egypt, the nation flourishes.
  12. Exodus 1:7 tn Heb “the sons of Israel.”
  13. Exodus 1:7 tn The disjunctive vav marks a contrast with the note about the deaths of the first generation.
  14. Exodus 1:7 tn Using מְאֹד (meʾod) twice intensifies the idea of their becoming strong (see GKC 431-32 §133.k).sn The text is clearly going out of its way to say that the people of Israel flourished in Egypt. The verbs פָּרָה (parah, “be fruitful”), שָׁרַץ (sharats, “swarm, teem”), רָבָה (ravah, “multiply”), and עָצַם (ʿatsam, “be strong, mighty”) form a literary link to the creation account in Genesis. The text describes Israel’s prosperity in the terms of God’s original command to be fruitful and multiply and fill the earth, to show that their prosperity was by divine blessing and in compliance with the will of God. The commission for the creation to fill the earth and subdue it would now begin to materialize through the seed of Abraham.
  15. Exodus 1:8 sn It would be difficult to identify who this “new king” might be, since the chronology of ancient Israel and Egypt is continually debated. Scholars who take the numbers in the Bible more or less at face value would place the time of Jacob’s going down to Egypt in about 1876 b.c. This would put Joseph’s experience in the period prior to the Hyksos control of Egypt (1720-1570’s), and everything in the narrative about Joseph points to a native Egyptian setting and not a Hyksos one. Joseph’s death, then, would have been around 1806 b.c., just a few years prior to the end of the 12th Dynasty of Egypt. This marked the end of the mighty Middle Kingdom of Egypt. The relationship between the Hyksos (also Semites) and the Israelites may have been amicable, and the Hyksos then might very well be the enemies that the Egyptians feared in Exodus 1:10. It makes good sense to see the new king who did not know Joseph as either the founder (Amosis, 1570-1546) or an early king of the powerful 18th Dynasty (like Thutmose I). Egypt under this new leadership drove out the Hyksos and reestablished Egyptian sovereignty. The new rulers certainly would have been concerned about an increasing Semite population in their territory (see E. H. Merrill, Kingdom of Priests, 49-55).
  16. Exodus 1:8 tn The relative clause comes last in the verse in Hebrew. It simply clarifies that the new king had no knowledge about Joseph. It also introduces a major theme in the early portion of Exodus, as a later Pharaoh will claim not to know who Yahweh is. The Lord, however, will work to make sure that Pharaoh and all Egypt will know that he is the true God.
  17. Exodus 1:8 tn Heb “arose.”
  18. Exodus 1:9 tn Heb “and he said.”
  19. Exodus 1:9 tn The particle הִנֵּה (hinneh) introduces the foundational clause for the exhortation to follow by drawing the listeners’ attention to the Israelites. In other words, the exhortation that follows is based on this observation.
  20. Exodus 1:10 tn The verb is the Hitpael cohortative of חָכַם (khakam, “to be wise”). This verb has the idea of acting shrewdly, dealing wisely. The basic idea in the word group is that of skill. So a skillful decision is required to prevent the Israelites from multiplying any more.sn Pharaoh’s speech invites evaluation. How wise did his plans prove to be?
  21. Exodus 1:10 tn The word פֶּן (pen) expresses fear or precaution and can also be translated “lest” or “else” (R. J. Williams, Hebrew Syntax, 75-76, §461).
  22. Exodus 1:10 tn The verb can be translated simply “will multiply,” but since Pharaoh has already indicated that he is aware they were doing that, the nuance here must mean to multiply all the more, or to continue to multiply. Cf. NIV “will become even more numerous.”
  23. Exodus 1:10 tn The words וְהָיָה כִּי (vehayah ki) introduce a conditional clause—“if” (see GKC 335 §112.y).
  24. Exodus 1:10 tn Heb “and [lest] he [Israel] also be joined to.”
  25. Exodus 1:10 tn Heb “and go up from.” All the verbs coming after the particle פֶּן (pen, “otherwise, lest” in v. 10) have the same force and are therefore parallel. These are the fears of the Egyptians. This explains why a shrewd policy of population control was required. They wanted to keep Israel enslaved; they did not want them to become too numerous and escape.
  26. Exodus 1:11 tn Heb “princes of work.” The word שָׂרֵי (sare, “princes”) has been translated using words such as “ruler,” “prince,” “leader,” “official,” “chief,” “commander,” and “captain” in different contexts. It appears again in 2:14 and 18:21 and 25. Hebrew מַס (mas) refers to a labor gang organized to provide unpaid labor, or corvée (Deut 20:11; Josh 17:13; 1 Kgs 9:15, 21). The entire phrase has been translated “foremen,” which combines the idea of oversight and labor. Cf. KJV, NAB, NASB, NRSV “taskmasters”; NIV “slave masters”; NLT “slave drivers.”
  27. Exodus 1:11 tn Heb “over them”; the referent (the Israelites) has been specified in the translation for clarity.
  28. Exodus 1:11 sn The verb עַנֹּתוֹ (ʿannoto) is the Piel infinitive construct from עָנָה (ʿanah, “to oppress”). The word has a wide range of meanings. Here it would include physical abuse, forced subjugation, and humiliation. This king was trying to crush the spirit of Israel by increasing their slave labor. Other terms in the passage that describe this intent include “bitter” and “crushing.”
  29. Exodus 1:11 tn The form is a preterite with the vav (ו) consecutive, וַיִּבֶן (vayyiven). The sequence expressed in this context includes the idea of result.
  30. Exodus 1:11 sn Many scholars assume that because this city was named Rameses, the Pharaoh had to be Rameses II, and hence that a late date for the exodus (and a late time for the sojourn in Egypt) is proved. But if the details of the context are taken as seriously as the mention of this name, this cannot be the case. If one grants for the sake of discussion that Rameses II was on the throne and oppressing Israel, it is necessary to note that Moses is not born yet. It would take about twenty or more years to build the city, then eighty more years before Moses appears before Pharaoh (Rameses), and then a couple of years for the plagues—this man would have been Pharaoh for over a hundred years. That is clearly not the case for the historical Rameses II. But even more determining is the fact that whoever the Pharaoh was for whom the Israelites built the treasure cities, he died before Moses began the plagues. The Bible says that when Moses grew up and killed the Egyptian, he fled from Pharaoh (whoever that was) and remained in exile until he heard that that Pharaoh had died. So this verse cannot be used for a date of the exodus in the days of Rameses, unless many other details in the chapters are ignored. If it is argued that Rameses was the Pharaoh of the oppression, then his successor would have been the Pharaoh of the exodus. Rameses reigned from 1304 b.c. until 1236 and then was succeeded by Merneptah. That would put the exodus far too late in time, for the Merneptah stela refers to Israel as a settled nation in their land. One would have to say that the name Rameses in this chapter may either refer to an earlier king, or, more likely, reflect an updating in the narrative to name the city according to its later name (it was called something else when they built it, but later Rameses finished it and named it after himself [see B. Jacob, Exodus, 14]). For further discussion see G. L. Archer, “An 18th Dynasty Ramses,” JETS 17 (1974): 49-50; and C. F. Aling, “The Biblical City of Ramses,” JETS 25 (1982): 129-37. Furthermore, for vv. 11-14, see K. A. Kitchen, “From the Brick Fields of Egypt,” TynBul 27 (1976): 137-47.
  31. Exodus 1:12 tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.
  32. Exodus 1:12 tn The imperfect tenses in this verse are customary uses, expressing continual action in past time (see GKC 315 §107.e). For other examples of כַּאֲשֶׁר (kaʾasher) with כֵּן (ken) expressing a comparison (“just as…so”) see Gen 41:13; Judg 1:7; Isa 31:4.sn Nothing in the oppression caused this, of course. Rather, the blessing of God (Gen 12:1-3) was on Israel in spite of the efforts of Egypt to hinder it. According to Gen 15 God had foretold that there would be this period of oppression (עָנָה [ʿanah] in Gen 15:13). In other words, God had decreed and predicted both their becoming a great nation and the oppression to show that he could fulfill his promise to Abraham in spite of the bondage.
  33. Exodus 1:12 tn Heb “they felt a loathing before/because of”; the referent (the Egyptians) has been specified in the translation for clarity.
  34. Exodus 1:13 tn Heb “the Egyptians.” For stylistic reasons this has been replaced by the pronoun “they” in the translation.
  35. Exodus 1:13 tn Heb “with rigor, oppression.”
  36. Exodus 1:14 sn The verb מָרַר (marar) anticipates the introduction of the theme of bitterness in the instructions for the Passover.
  37. Exodus 1:14 tn The preposition bet (ב) in this verse has the instrumental use: “by means of” (see GKC 380 §119.o).
  38. Exodus 1:14 tn Heb “and in all service.”
  39. Exodus 1:14 tn The line could be more literally translated, “All their service in which they served them [was] with rigor.” This takes the referent of בָּהֶם (bahem) to be the Egyptians. The pronoun may also resume the reference to the kinds of service and so not be needed in English: “All their service in which they served [was] with rigor.”
  40. Exodus 1:15 tn Heb “and the king of Egypt said.”
  41. Exodus 1:15 sn The word for “midwife” is simply the Piel participle of the verb יָלַד (yalad, “to give birth”). So these were women who assisted in the childbirth process. It seems probable that given the number of the Israelites in the passage, these two women could not have been the only Hebrew midwives, but they may have been over the midwives (Rashi). Moreover, the LXX and Vulgate do not take “Hebrew” as an adjective, but as a genitive after the construct, yielding “midwives of/over the Hebrews.” This leaves open the possibility that these women were not Hebrews. This would solve the question of how the king ever expected Hebrew midwives to kill Hebrew children. And yet, the two women have Hebrew names.
  42. Exodus 1:15 tn Heb “who the name of the first [was] Shiphrah, and the name of the second [was] Puah.”
  43. Exodus 1:16 tn The verse starts with the verb that began the last verse; to read it again seems redundant. Some versions render it “spoke” in v. 15 and “said” in v. 16. In effect, Pharaoh has been delayed from speaking while the midwives are named.
  44. Exodus 1:16 tn The form is the Piel infinitive construct serving in an adverbial clause of time. This clause lays the foundation for the next verb, the Qal perfect with a vav consecutive: “when you assist…then you will observe.” The latter carries an instructional nuance (= the imperfect of instruction), “you are to observe.”
  45. Exodus 1:16 tn Heb “at the birthstool” (cf. ASV, NASB, NRSV), but since this particular item is not especially well known today, the present translation simply states “at the delivery.” Cf. NIV “delivery stool.”
  46. Exodus 1:16 sn The instructions must have been temporary or selective, otherwise the decree from the king would have ended the slave population of Hebrews. It is also possible that the king did not think through this, but simply took steps to limit the population growth. The narrative is not interested in supplying details, only in portraying the king as a wicked fool bent on destroying Israel.
  47. Exodus 1:16 tc The last form וָחָיָה (vakhayah) in the verse is unusual; rather than behaving as a III-He form, it is written as a geminate but without the dagesh forte in pause (GKC 218 §76.i). In the conditional clause, following the parallel instruction (“kill him”), this form should be rendered “she may live” or “let her live.” The Samaritan Pentateuch records the normal spelling וְחָיְתָה (vekhayetah).
  48. Exodus 1:17 tn Heb “and they [feminine plural] feared”; the referent (the midwives) has been specified in the translation for clarity.
  49. Exodus 1:17 tn The verb is the Piel preterite of חָיָה (khayah, “to live”). The Piel often indicates a factitive nuance with stative verbs, showing the cause of the action. Here it means “let live, cause to live.” The verb is the exact opposite of Pharaoh’s command for them to kill the boys.
  50. Exodus 1:18 tn The verb קָרָא (qaraʾ) followed by the lamed (ל) preposition has here the nuance of “summon.” The same construction is used later when Pharaoh summons Moses.
  51. Exodus 1:18 tn The second verb in Pharaoh’s speech is a preterite with a vav (ו) consecutive. It may indicate a simple sequence: “Why have you done…and (so that you) let live?” It could also indicate that this is a second question, “Why have you done…[why] have you let live?”
  52. Exodus 1:19 sn See further N. Lemche, “‘Hebrew’ as a National Name for Israel,” ST 33 (1979): 1-23.
  53. Exodus 1:19 tn Heb “they”; the referent (the Hebrew women) has been specified in the translation for clarity.
  54. Exodus 1:19 tn Heb “before the midwife comes to them (and) they give birth.” The perfect tense with the vav consecutive serves as the apodosis to the preceding temporal clause; it has the frequentative nuance (see GKC 337-38 §112.oo).sn The point of this brief section is that the midwives respected God above the king. They simply followed a higher authority that prohibited killing. Fearing God is a basic part of the true faith that leads to an obedient course of action and is not terrified by worldly threats. There probably was enough truth in what they were saying to be believable, but they clearly had no intention of honoring the king by participating in murder, and they saw no reason to give him a straightforward answer. God honored their actions.
  55. Exodus 1:20 tn The verb וַיֵּיטֶב (vayyetev) is the Hiphil preterite of יָטַב (yatav). In this stem the word means “to cause good, treat well, treat favorably.” The vav (ו) consecutive shows that this favor from God was a result of their fearing and obeying him.
  56. Exodus 1:21 tn The temporal indicator וַיְהִי (vayehi) focuses attention on the causal clause and lays the foundation for the main clause, namely, “God made households for them.” This is the second time the text affirms the reason for their defiance, their fear of God.
  57. Exodus 1:21 tn Or “families”; Heb “houses.”
  58. Exodus 1:22 tn The substantive כֹּל (kol) followed by the article stresses the entirety—“all sons” or “all daughters”—even though the nouns are singular in Hebrew (see GKC 411 §127.b).
  59. Exodus 1:22 tn The form includes a pronominal suffix that reiterates the object of the verb: “every son…you will throw it.”
  60. Exodus 1:22 tn The first imperfect has the force of a definite order, but the second, concerning the girls, could also have the nuance of permission, which may fit better. Pharaoh is simply allowing the girls to live.sn Verse 22 forms a fitting climax to the chapter, in which the king continually seeks to destroy the Israelite strength. Finally, with this decree, he throws off any subtlety and commands the open extermination of Hebrew males. The verse forms a transition to the next chapter, in which Moses is saved by Pharaoh’s own daughter. These chapters show that the king’s efforts to destroy the strength of Israel—so clearly a work of God—met with failure again and again. And that failure involved the efforts of women, whom Pharaoh did not consider a threat.
  61. Exodus 2:1 sn The chapter records the exceptional survival of Moses under the decree of death by Pharaoh (vv. 1-10), the flight of Moses from Pharaoh after killing the Egyptian (vv. 11-15), the marriage of Moses (vv. 16-22), and finally a note about the Lord’s hearing the sighing of the people in bondage (vv. 23-25). The first part is the birth. The Bible has several stories about miraculous or special births and deliverances of those destined to lead Israel. Their impact is essentially to authenticate the individual’s ministry. If the person’s beginning was providentially provided and protected by the Lord, then the mission must be of divine origin too. In this chapter the plot works around the decree for the death of the children—a decree undone by the women. The second part of the chapter records Moses’ flight and marriage. Having introduced the deliverer Moses in such an auspicious way, the chapter then records how this deliverer acted presumptuously and had to flee for his life. Any deliverance God desired had to be supernatural, as the chapter’s final note about answering prayer shows.
  62. Exodus 2:1 tn Heb “house.” In other words, the tribe of Levi.
  63. Exodus 2:1 tn Heb “went and took”; NASB “went and married.”
  64. Exodus 2:1 tn Heb “a daughter of Levi.” The word “daughter” is used in the sense of “descendant” and connects the new account with Pharaoh’s command in 1:22. The words “a woman who was” are added for clarity in English.sn The first part of this section is the account of hiding the infant (vv. 1-4). The marriage, the birth, the hiding of the child, and the positioning of Miriam, are all faith operations that ignore the decree of Pharaoh or work around it to preserve the life of the child.
  65. Exodus 2:2 tn Or “conceived” (KJV, ASV, NAB, NASB, NRSV).
  66. Exodus 2:2 tn A preterite form with the vav consecutive can be subordinated to a following clause. What she saw stands as a reason for what she did: “when she saw…she hid him three months.”
  67. Exodus 2:2 tn After verbs of perceiving or seeing there are frequently two objects, the formal accusative (“she saw him”) and then a noun clause that explains what it was about the child that she perceived (“that he was healthy”). See GKC 365 §117.h.
  68. Exodus 2:2 tn Or “fine” (טוֹב, tov). The construction is parallel to phrases in the creation narrative (“and God saw that it was good,” Gen 1:4, 10, 12, 17, 21, 25, 31). B. Jacob says, “She looked upon her child with a joy similar to that of God upon His creation (Gen 1.4ff.)” (Exodus, 25).
  69. Exodus 2:3 sn See on the meaning of this basket C. Cohen, “Hebrew tbh: Proposed Etymologies,” JANESCU 9 (1972): 36-51. This term is used elsewhere only to refer to the ark of Noah. It may be connected to the Egyptian word for “chest.”
  70. Exodus 2:3 sn The circumstances of the saving of the child Moses have prompted several attempts by scholars to compare the material to the Sargon myth. See R. F. Johnson, IDB 3:440-50; for the text see L. W. King, Chronicles concerning Early Babylonian Kings, 2:87-90. Those who see the narrative using the Sargon story’s pattern would be saying that the account presents Moses in imagery common to the ancient world’s expectations of extraordinary achievement and deliverance. In the Sargon story the infant’s mother set him adrift in a basket in a river; he was loved by the gods and destined for greatness. Saying Israel used this to invent the account in Exodus would undermine its reliability. But there are other difficulties with the Sargon comparison, not the least of which is the fact that the meaning and function of the Sargon story are unclear. Second, there is no outside threat to the child Sargon. The account simply shows how a child was exposed, rescued, nurtured, and became king (see B. S. Childs, Exodus [OTL], 8-12). Third, other details do not fit: Moses’ father is known, Sargon’s is not; Moses is never abandoned, since he is never out of the care of his parents, and the finder is a princess and not a goddess. Moreover, without knowing the precise function and meaning of the Sargon story, it is almost impossible to explain its use as a pattern for the biblical account. By itself, the idea of a mother putting a child by the river if she wants him to be found would have been fairly sensible, for that is where the women of the town would be washing their clothes or bathing. If someone wanted to be sure the infant was discovered by a sympathetic woman, there would be no better setting (see R. A. Cole, Exodus [TOTC], 57). While there need not be a special genre of storytelling here, it is possible that Exodus 2 might have drawn on some of the motifs and forms of the other account to describe the actual event in the sparing of Moses—if they knew of it. If so it would show that Moses was cast in the form of the greats of the past.
  71. Exodus 2:4 tn Or “stood.” The verb is the Hitpael preterite of יָצַב (yatsav), although the form is anomalous and perhaps should be spelled as in the Samaritan Pentateuch (see GKC 193 §71). The form yields the meaning of “take a stand, position or station oneself.” His sister found a good vantage point to wait and see what might become of the infant.
  72. Exodus 2:4 tn Heb “to know”; many English versions have “to see.”
  73. Exodus 2:4 tn The verb is a Niphal imperfect; it should be classified here as a historic future, future from the perspective of a point in a past time narrative.
  74. Exodus 2:5 sn It is impossible, perhaps, to identify with certainty who this person was. For those who have taken a view that Rameses was the pharaoh, there were numerous daughters for Rameses. She is named Tharmuth in Jub. 47:5; Josephus spells it Thermouthis (Ant. 2.9.5 [2.224]), but Eusebius has Merris (Praep. Ev. ix. 27). E. H. Merrill (Kingdom of Priests, 60) makes a reasonable case for her identification as the famous Hatshepsut, daughter of Thutmose I. She would have been there about the time of Moses’ birth, and the general picture of her from history shows her to be the kind of princess with enough courage to countermand a decree of her father.
  75. Exodus 2:5 tn Or “bathe.”
  76. Exodus 2:5 sn A disjunctive vav initiates here a circumstantial clause. The picture is one of a royal entourage coming down to the edge of a tributary of the river, and while the princess was bathing, her female attendants were walking along the edge of the water out of the way of the princess. They may not have witnessed the discovery or the discussion.
  77. Exodus 2:5 tn The word here is אָמָה (ʾamah), which means “female slave.” The word translated “attendants” earlier in the verse is נַעֲרֹת (naʿarot, “young women”), possibly referring here to an assortment of servants and companions.
  78. Exodus 2:5 tn The verb is preterite, third person feminine singular, with a pronominal suffix, from לָקַח (laqakh, “to take”). The form says literally “and she took it,” and retains the princess as the subject of the verb.
  79. Exodus 2:6 tn Heb “and she opened.”
  80. Exodus 2:6 tn The grammatical construction has a pronominal suffix on the verb as the direct object along with the expressed object: “and she saw him, the child.” The second object defines the previous pronominal object to avoid misunderstanding (see GKC 425 §131.m).
  81. Exodus 2:6 tn The text has נַעַר (naʿar, “lad, boy, young man”), which in this context would mean a baby boy.
  82. Exodus 2:6 tn This clause is introduced with a disjunctive vav and the deictic particle הִנֵּה (hinneh, “behold” in the KJV). The particle in this kind of clause introduces the unexpected—what Pharaoh’s daughter saw when she opened the basket: “and look, there was a baby boy crying.” The clause provides a parenthetical description of the child as she saw him when she opened the basket and does not advance the narrative. It is an important addition, however, for it puts readers in the position of looking with her into the basket and explains her compassion.
  83. Exodus 2:6 tn The verb could be given a more colloquial translation such as “she felt sorry for him.” But the verb is stronger than that; it means “to have compassion, to pity, to spare.” What she felt for the baby was strong enough to prompt her to spare the child from the fate decreed for Hebrew boys. Here is part of the irony of the passage: What was perceived by many to be a womanly weakness—compassion for a baby—is a strong enough emotion to prompt the woman to defy the orders of Pharaoh. The ruler had thought sparing women was safe, but the midwives, the Hebrew mother, the daughter of Pharaoh, and Miriam, all work together to spare one child—Moses (cf. 1 Cor 1:27-29).
  84. Exodus 2:7 sn The text uses קָרָא (qaraʾ), meaning “to call” or “summon.” Pharaoh himself will “summon” Moses many times in the plague narratives. Here the word is used for the daughter summoning the child’s mother to take care of him. The narratives in the first part of the book of Exodus include a good deal of foreshadowing of events that occur in later sections of the book (see M. Fishbane, Biblical Text and Texture).
  85. Exodus 2:7 tn The object of the verb “get/summon” is “a woman.” But מֵינֶקֶת (meneqet, “nursing”), the Hiphil participle of the verb יָנַק (yanaq, “to suck”), is in apposition to it, clarifying what kind of woman should be found—a woman, a nursing one. Of course Moses’ mother was ready for the task.
  86. Exodus 2:7 tn The form וְתֵינִק (veteniq) is the Hiphil imperfect/jussive, third feminine singular, of the same root as the word for “nursing.” It is here subordinated to the preceding imperfect (“shall I go”) and perfect with vav (ו) consecutive (“and summon”) to express the purpose: “in order that she may.”sn No respectable Egyptian woman of this period would have undertaken the task of nursing a foreigner’s baby, and so the suggestion by Miriam was proper and necessary. Since she was standing a small distance away from the events, she was able to come forward when the discovery was made.
  87. Exodus 2:8 tn Heb “Go” (so KJV, ASV); NASB “Go ahead”; TEV “Please do.”
  88. Exodus 2:8 sn The word used to describe the sister (Miriam probably) is עַלְמָה (ʿalma), the same word used in Isa 7:14, where it is usually translated either “virgin” or “young woman.” The word basically means a young woman who is ripe for marriage. This would indicate that Miriam is a teenager and so about fifteen years older than Moses.
  89. Exodus 2:8 tn Heb קָרָא (qaraʾ, “called”).
  90. Exodus 2:8 sn During this period of Egyptian history the royal palaces were in the northern or Delta area of Egypt, rather than up the Nile as in later periods. The proximity of the royal residences to the Israelites makes this and the plague narratives all the more realistic. Such direct contact would have been unlikely if Moses had had to travel up the Nile to meet with Pharaoh. In the Delta area things were closer. Here all the people would have had access to the tributaries of the Nile near where the royal family came, but the royal family probably had pavilions and hunting lodges in the area. See also N. Osborn, “Where on Earth Are We? Problems of Position and Movement in Space,” BT 31 (1980): 239-42.
  91. Exodus 2:9 tn The verb is the Hiphil imperative of the verb הָלַךְ (halakh), and so is properly rendered “cause to go” or “take away.”
  92. Exodus 2:9 tn The possessive pronoun on the noun “wage” expresses the indirect object: “I will pay wages to you.”
  93. Exodus 2:10 tn The verb is the preterite of גָּדַל (gadal), and so might be rendered “and he became great.” But the context suggests that it refers to when he was weaned and before he was named, perhaps indicating he was three or four years old (see Gen 21:8).
  94. Exodus 2:10 tn The idiomatic expression literally reads: “and he was to her for a son.” In this there are two prepositions lamed. The first expresses possession: “he was to her” means “she had.” The second is part of the usage of the verb: הָיָה (hayah) with the ל (lamed) preposition means “to become.”
  95. Exodus 2:10 sn The naming provides the climax and summary of the story. The name of “Moses” (מֹשֶׁה, mosheh) is explained by “I have drawn him (מְשִׁיתִהוּ, meshitihu) from the water.” It appears that the name is etymologically connected to the verb in the saying, which is from מָשָׁה (mashah, “to draw out”). But commentators have found it a little difficult that the explanation of the name by the daughter of Pharaoh is in Hebrew when the whole background is Egyptian (U. Cassuto, Exodus, 20). Moreover, the Hebrew spelling of the name is the form of the active participle (“the one who draws out”); to be a precise description it should have been spelled מָשׁוּי (mashuy), the passive participle (“the one drawn out”). The etymology is not precise; rather, it is a wordplay (called paronomasia). Either the narrator merely attributed words to her (which is unlikely outside of fiction), or the Hebrew account simply translated what she had said into Hebrew, finding a Hebrew verb with the same sounds as the name. Such wordplays on names (also popular etymology) are common in the Bible. Most agree that the name is an Egyptian name. Josephus attempted to connect the biblical etymology with the name in Greek, Mōusēs, stating that Mo is Egyptian for water, and uses means those rescued from it (Ant. 2.9.6 [2.228]; see also J. Gwyn Griffiths, “The Egyptian Derivation of the Name Moses,” JNES 12 [1953]: 225). But the solution to the name is not to be derived from the Greek rendering. Due to the estimation Egyptians had of the Nile, the princess would have thought of the child from the river as a supernatural provision. The Egyptian hieroglyphic ms can be the noun “child” or the perfective verb “be born.” This was often connected with divine elements for names: Ptah-mose, “Ptah is born.” Also the name Rameses (R’-m-sw) means “[the god] Re’ is he who has born him.” If the name Moses is Egyptian, there are some philological difficulties (see the above article for their treatment). The significance of all this is that when the child was named by the princess, an Egyptian word related to ms was used, meaning something like “child” or “born.” The name might have even been longer, perhaps having a theophoric element (divine name) with it—“child of [some god].” The name’s motivation came from the fact that she drew him from the Nile, the source of life in Egypt. But the sound of the name recalled for the Hebrews the verb “to draw out” in their own language. Translating the words of the princess into Hebrew allowed for the effective wordplay to capture the significance of the story in the sound of the name. The implication for the Israelites is something to this effect: “You called him ‘born one’ in your language and after your custom, but in our language that name means ‘drawing out’—which is what was to become of him. You drew him out of the water, but he would draw us out of Egypt through the water.” So the circumstances of the story show Moses to be a man of destiny, and this naming episode summarizes how divine providence was at work in Israel. To the Israelites the name forever commemorated the portent of this event in the early life of the great deliverer (see Isa 63:11).
  96. Exodus 2:11 sn Chapter 1 described how Israel was flourishing in spite of the bondage. Chapter 2 first told how God providentially provided the deliverer, but now when this deliverer attempted to deliver one of his people, it turned out badly, and he had to flee for his life. This section makes an interesting study in the presumption of the leader, what Christian expositors would rightly describe as trying to do God’s work by the flesh. The section has two parts to it: the flight from Egypt over the failed attempt to deliver (vv. 11-15), and Moses’ introduction to life as the deliverer in Midian (vv. 16-22).
  97. Exodus 2:11 sn The expression “those days” refers to the days of bondage.
  98. Exodus 2:11 tn The preterite with the vav (ו) consecutive is here subordinated to the next and main idea of the verse. This is the second use of this verb in the chapter. In v. 10 the verb had the sense of “when he began to grow” or “when he got older,” but here it carries the nuance of “when he had grown up.”
  99. Exodus 2:11 tn Heb “brothers.” This term does not require them to be literal siblings, or even close family members. It simply refers to fellow Hebrews, people with whom Moses has begun to feel close ties of kinship. They are “brothers” in a broad sense, ultimately fellow members of the covenant community.
  100. Exodus 2:11 tn The verb רָאָה (raʾah, “to see”) followed by the preposition bet (ב) can indicate looking on something as an overseer, or supervising, or investigating. Here the emphasis is on Moses’ observing their labor with sympathy or grief. It means more than that he simply saw the way his fellow Hebrews were being treated (cf. 2:25).sn This journey of Moses to see his people is an indication that he had become aware of his destiny to deliver them. This verse says that he looked on their oppression; the next section will say that the Lord looked on it.
  101. Exodus 2:11 tn The verb מַכֶּה (makkeh) is the Hiphil participle of the root נָכָה (nakhah). It may be translated “strike, smite, beat, attack.” It can be used with the sense of killing (as in the next verse, which says Moses hid the body), but it does not necessarily indicate here that the Egyptian killed the Hebrew.
  102. Exodus 2:11 tn Heb “brothers.” This kinship term is used as a means of indicating the nature of Moses’ personal concern over the incident, since the appositional clause adds no new information.
  103. Exodus 2:12 tn The text literally says, “and he turned thus and thus” (וַיִּפֶן כֹּה וָכֹה, vayyifen koh vakhoh). It may indicate that he turned his gaze in all directions to ascertain that no one would observe what he did. Or, as B. Jacob argues, it may mean that he saw that there was no one to do justice and so he did it himself (Exodus, 37-38, citing Isa 59:15-16).
  104. Exodus 2:12 tn Heb “he saw that there was no man.”
  105. Exodus 2:12 sn The verb וַיַּךְ (vayyakh) is from the root נָכָה (nakhah, “to smite, attack”) which is used in v. 11. This new attack is fatal. The repetition of the verb, especially in Exodus, anticipates the idea of “eye for eye, tooth for tooth.” The problem is, however, that Moses was not authorized to take this matter into his own hands in this way. The question the next day was appropriate: “Who made you a ruler and a judge over us?” The answer? No one—yet.
  106. Exodus 2:12 tn Heb “him”; for stylistic reasons the referent has been specified as “the body.”
  107. Exodus 2:13 tn The preterite with the vav consecutive is subordinated to the main idea of the verse.
  108. Exodus 2:13 tn Heb “the second day” (so KJV, ASV).
  109. Exodus 2:13 tn The deictic particle is used here to predicate existence, as in “here were” or “there were.” But this use of הִנֵּה (hinneh) indicates also that what he encountered was surprising or sudden—as in “Oh, look!”
  110. Exodus 2:13 tn The word רָשָׁע (rashaʿ) is a legal term, meaning the guilty. This guilty man rejects Moses’ intervention for much the same reason Pharaoh will later (5:2)—he does not recognize his authority. Later Pharaoh will use this term to declare himself as in the wrong (9:27) and God in the right.
  111. Exodus 2:13 tn This is the third use of the verb נָכָה (nakhah) in the passage; here it is the Hiphil imperfect. It may be given a progressive imperfect nuance—the attack was going on when Moses tried to intervene.
  112. Exodus 2:13 sn Heb “your neighbor.” The word רֵעֶךָ (reʿekha) appears again in 33:11 to describe the ease with which God and Moses conversed. The Law will have much to say about how the Israelites were to treat their “neighbors, fellow citizens” (Exod 20:16-17; 21:14, 18, 35; 22:7-11, 14, 26; cf. Luke 10:25-37).
  113. Exodus 2:14 tn Heb “And he”; the referent (the man) has been specified in the translation for clarity.
  114. Exodus 2:14 tn Heb “Who placed you for a man, a ruler and a judge over us?” The pleonasm does not need to be translated. For similar constructions see Lev 21:9; Judg 6:8; 2 Sam 1:13; Esth 7:6.
  115. Exodus 2:14 tn The line reads “[is it] to kill me you are planning?” The form אֹמֵר (ʾomer) is the active participle used verbally; it would literally be “[are you] saying,” but in this context it conveys the meaning of “thinking, planning.” The Qal infinitive then serves as the object of this verbal form—are you planning to kill me?
  116. Exodus 2:14 tn Heb “the Egyptian.” Here the Hebrew article functions in an anaphoric sense, referring back to the individual Moses killed.
  117. Exodus 2:14 tn The verb form is “and he said.” But the intent of the form is that he said this within himself, and so it means “he thought, realized, said to himself.” The form, having the vav consecutive, is subordinated to the main idea of the verse, that he was afraid.
  118. Exodus 2:14 tn The term הַדָּבָר (haddavar, “the word [thing, matter, incident]”) functions here like a pronoun to refer in brief to what Moses had done. For clarity this has been specified in the translation with the phrase “what I did.”
  119. Exodus 2:15 tn The form with the vav consecutive is here subordinated to the main idea that Pharaoh sought to punish Moses.
  120. Exodus 2:15 tn Heb הַדָּבָר (haddavar, “the word [thing, matter, incident]”) functions here like a pronoun to refer in brief to what Moses had done.
  121. Exodus 2:15 tn The vav (ו) consecutive with the preterite shows result—as a result of Pharaoh’s search for him, he fled.
  122. Exodus 2:15 sn The location of Midyan or Midian is uncertain, but it had to have been beyond the Egyptian borders on the east, either in the Sinai or beyond in the Arabah (south of the Dead Sea) or even on the east side of the Gulf of Aqaba. The Midianites seem to have traveled extensively in the desert regions. R. A. Cole (Exodus [TOTC], 60) reasons that since they later were enemies of Israel, it is unlikely that these traditions would have been made up about Israel’s great lawgiver; further, he explains that “Ishmaelite” and “Kenite” might have been clan names within the region of Midian. For a different point of view, see G. W. Coats, “Moses and Midian,” JBL 92 (1973): 3-10.
  123. Exodus 2:15 tn The verb reads “and he sat” or “and he lived.” To translate it “he sat by a well” would seem anticlimactic and unconnected. It probably has the same sense as in the last clause, namely, that he lived in Midian, and he lived near a well, which detail prepares for what follows.
  124. Exodus 2:15 tn The word has the definite article, “the well.” Gesenius lists this use of the article as that which denotes a thing that is yet unknown to the reader but present in the mind under the circumstances (GKC 407-8 §126.q-r). Where there was a well, people would settle, and as R. A. Cole says it, for people who settled there it was “the well” (Exodus [TOTC], 60).
  125. Exodus 2:16 tn The preterites describing their actions must be taken in an ingressive sense, since they did not actually complete the job. Shepherds drove them away, and Moses watered the flocks.
  126. Exodus 2:16 tn The object “water” is not in the Hebrew text, but is implied.
  127. Exodus 2:16 tn This also has the ingressive sense, “began to fill,” but for stylistic reasons is translated simply “fill” here.
  128. Exodus 2:17 tn The definite article here is the generic use; it simply refers to a group of shepherds.
  129. Exodus 2:17 tn The actions of the shepherds are subordinated to the main statement about what Moses did.sn The verb is וַיְגָרְשׁוּם (vayegareshum). Some shepherds came and drove the daughters away. The choice of this verb in the narrative has a tie with the name of Moses’ first son, Gershom. Moses senses very clearly that he is a sojourner in a strange land—he has been driven away.
  130. Exodus 2:17 sn The verb used here is וַיּוֹשִׁעָן (vayyoshiʿan, “and he saved them”). The word means that he came to their rescue and delivered them. By the choice of words the narrator is portraying Moses as the deliverer—he is just not yet ready to deliver Israel from its oppressors.
  131. Exodus 2:18 tn The verb means “to go, to come, to enter.” In this context it means that they returned to their father, or came home.
  132. Exodus 2:18 sn The name “Reuel” is given here. In other places (e.g., chap. 18) he is called Jethro (cf. CEV, which uses “Jethro” here). Some suggest that this is simply a confusion of traditions. But it is not uncommon for ancients, like Sabean kings and priests, to have more than one name. Several of the kings of Israel, including Solomon, did. “Reuel” means “friend of God.”
  133. Exodus 2:18 tn The sentence uses a verbal hendiadys construction: מִהַרְתֶּן בֹּא (miharten boʾ, “you have made quick [to] come”). The finite verb functions as if it were an adverb modifying the infinitive, which becomes the main verb of the clause.sn Two observations should be made at this point. First, it seems that the oppression at the well was a regular part of their routine because their father was surprised at their early return, and their answer alluded to the shepherds rather automatically. Secondly, the story is another meeting-at-the-well account. Continuity with the patriarchs is thereby kept in the mind of the reader (cf. Gen 24; 29:1-12).
  134. Exodus 2:19 sn Continuing the theme of Moses as the deliverer, the text now uses another word for salvation (נָצַל, natsal, “to deliver, rescue”) in the sense of plucking out or away, snatching out of danger.
  135. Exodus 2:19 tn Heb “from the hand of the shepherds” (so NASB); NAB “saved us from the interference of the shepherds.” Most recent English versions translate simply “from the shepherds.”
  136. Exodus 2:19 tn The construction is emphatic with the use of the perfect tense and its infinitive absolute: דָלָה דָּלֹה (daloh dalah). B. Jacob says, “They showed their enthusiasm through the use of the infinitive absolute—And think of that, he even drew water for us; a man did this for us girls” (Exodus, 41).
  137. Exodus 2:20 tn Heb “And he said.”
  138. Exodus 2:20 tn The conjunction vav (ו) joins Reuel’s question to what the daughters said as logically following with the idea, “If he has done all that you say, why is he not here for me to meet?” (see GKC 485 §154.b).
  139. Exodus 2:20 tn This uses the demonstrative pronoun as an enclitic, for emphasis (R. J. Williams, Hebrew Syntax, 24, §118). The question reads more literally, “Why [is] this [that] you left him?”
  140. Exodus 2:20 tn The imperfect tense coming after the imperative indicates purpose.
  141. Exodus 2:20 tn Heb “bread,” i.e., “food.”
  142. Exodus 2:21 tn Or “and Moses was willing” to stay with Reuel. The Talmud understood this to mean that he swore, and so when it came time to leave he had to have a word from God and permission from his father-in-law (Exod 4:18-19).
  143. Exodus 2:21 tn The words “in marriage” are implied, and have been supplied in the translation for clarity.
  144. Exodus 2:22 tn The preterite with the vav (ו) consecutive is subordinated to the next clause, which reports the naming and its motivation.
  145. Exodus 2:22 tn Heb “and he called”; the referent (Moses) has been specified in the translation for clarity.
  146. Exodus 2:22 sn Like the naming of Moses, this naming that incorporates a phonetic wordplay forms the commemorative summary of the account just provided. Moses seems to have settled into a domestic life with his new wife and his father-in-law. But when the first son is born, he named him גֵּרְשֹׁם (gereshom or gershom). There is little information available about what the name by itself might have meant. If it is linked to the verb “drive away” used earlier (גָּרַשׁ, garash), then the final mem (מ) would have to be explained as an enclitic mem. It seems most likely that that verb was used in the narrative to make a secondary wordplay on the name. The primary explanation is the popular etymology supplied by Moses himself. He links the name to the verb גּוּר (gur, “to sojourn, to live as an alien”). He then adds that he was a sojourner (גֵּר, ger, the participle) in a foreign land. The word “foreign” (נָכְרִיּה, nokhriyyah) adds to the idea of his being a resident foreigner. The final syllable in the name would then be connected to the adverb “there” (שָׁם, sham). Thus, the name is given the significance in the story of “sojourner there” or “alien there.” He no doubt knew that this was not the actual meaning of the name; the name itself had already been introduced into the family of Levi (1 Chr 6:1, 16). He chose the name because its sounds reflected his sentiment at that time. But to what was Moses referring? In view of naming customs among the Semites, he was most likely referring to Midian as the foreign land. If Egypt had been the strange land, and he had now found his place, he would not have given the lad such a name. Personal names reflect the present or recent experiences, or the hope for the future. So this naming is a clear expression by Moses that he knows he is not where he is supposed to be. That this is what he meant is supported in the NT by Stephen (Acts 7:29). So the choice of the name, the explanation of it, and the wordplay before it, all serve to stress the point that Moses had been driven away from his proper place of service.
  147. Exodus 2:23 sn The next section of the book is often referred to as the “Call of Moses,” and that is certainly true. But it is much more than that. It is the divine preparation of the servant of God, a servant who already knew what his destiny was. In this section Moses is shown how his destiny will be accomplished. It will be accomplished because the divine presence will guarantee the power, and the promise of that presence comes with the important “I AM” revelation. The message that comes through in this, and other “I will be with you” passages, is that when the promise of God’s presence is correctly appropriated by faith, the servant of God can begin to build confidence for the task that lies ahead. It will no longer be, “Who am I that I should go?” but “I AM with you” that matters. The first little section, 2:23-25, serves as a transition and introduction, for it records the Lord’s response to Israel in her affliction. The second part is the revelation to Moses at the burning bush (3:1-10), which is one of the most significant theological sections in the Torah. Finally, the record of Moses’ response to the call with his objections (3:11-22), makes up the third part, and in a way, is a transition to the next section, where God supplies proof of his power.
  148. Exodus 2:23 tn The verse begins with the temporal indicator “And it was” (cf. KJV, ASV “And it came to pass”). This has been left untranslated for stylistic reasons.
  149. Exodus 2:23 tn Heb “in those many days.”
  150. Exodus 2:23 tn Heb “the sons of Israel.”
  151. Exodus 2:23 tn “They cried out” is from זָעַק (zaʿaq), and “desperate cry” is from שַׁוְעָה (shavʿah).
  152. Exodus 2:24 sn The word for this painfully intense “groaning” appears elsewhere to describe a response to having two broken arms (Ezek 30:24).
  153. Exodus 2:24 sn The two verbs “heard” and “remembered,” both preterites, say far more than they seem to say. The verb שָׁמַע (shamaʿ, “to hear”) ordinarily includes responding to what is heard. It can even be found in idiomatic constructions meaning “to obey.” To say God heard their complaint means that God responded to it. Likewise, the verb זָכַר (zakhar, “to remember”) means to begin to act on the basis of what is remembered. A prayer to God that says, “Remember me,” is asking for more than mere recollection (see B. S. Childs, Memory and Tradition in Israel [SBT], 1-8). The structure of this section at the end of the chapter is powerful. There are four descriptions of the Israelites, with a fourfold reaction from God. On the Israelites’ side, they groaned (אָנַח [ʾanakh], נְאָקָה [neʾaqah]) and cried out (זָעַק [zaʿaq], שַׁוְעָה [shavʿah]) to God. On the divine side God heard (שָׁמַע, shamaʿ) their groaning, remembered (זָכַר, zakhar) his covenant, looked (רָאָה, raʾah) at the Israelites, and took notice (יָדַע, yadaʿ) of them. These verbs emphasize God’s sympathy and compassion for the people. God is near to those in need; in fact, the deliverer had already been chosen. It is important to note at this point the repetition of the word “God.” The text is waiting to introduce the name “Yahweh” in a special way. Meanwhile, the fourfold repetition of “God” in vv. 24-25 is unusual and draws attention to the statements about his attention to Israel’s plight.
  154. Exodus 2:25 tn Heb “and God saw.”
  155. Exodus 2:25 tn Heb “and God knew” (יָדַע, yadaʿ). The last clause contains a widely used verb for knowing, but it leaves the object unexpressed within the clause, so as to allow all that vv. 23-24 have described to serve as the compelling content of God’s knowing. (Many modern English versions supply an object for the verb following the LXX, which reads “knew them.”) The idea seems to be that God took personal knowledge of, noticed, or regarded them. In other passages the verb “know” is similar in meaning to “save” or “show pity.” See especially Gen 18:21; Pss 1:6; 31:7; Amos 3:2. Exodus has already provided an example of the results of not knowing in 1:8 (cf. 5:2).
  156. Exodus 3:1 sn The vav (ו) disjunctive with the name “Moses” introduces a new and important starting point. The Lord’s dealing with Moses will fill the next two chapters.
  157. Exodus 3:1 tn Or “west of the desert,” taking אַחַר (ʾakhar, “behind”) as the opposite of עַל־פְּנֵי (ʿal pene, “on the face of, east of”; cf. Gen 16:12; 25:18).
  158. Exodus 3:1 sn “Horeb” is another name for Mount Sinai. There is a good deal of foreshadowing in this verse, for later Moses would shepherd the people of Israel and lead them to Mount Sinai to receive the Law. See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.
  159. Exodus 3:2 sn The designation “the angel of the Lord” (Heb “the angel of Yahweh”) occurred in Genesis already (16:7-13; 21:17; 22:11-18). There is some ambiguity in the expression, but it seems often to be interchangeable with God’s name itself, indicating that it refers to the Lord.
  160. Exodus 3:2 tn The verb וַיֵּרָא (vayyeraʾ) is the Niphal preterite of the verb “to see.” For similar examples of רָאָה (raʾah) in Niphal where the subject “appears,” that is, allows himself to be seen, or presents himself, see Gen 12:7; 35:9; 46:29; Exod 6:3; and 23:17. B. Jacob notes that God appears in this way only to individuals and never to masses of people; it is his glory that appears to the masses (Exodus, 49).
  161. Exodus 3:2 tn Gesenius rightly classifies this as a bet (ב) essentiae (GKC 379 §119.i); it would then indicate that Yahweh appeared to Moses “as a flame.”
  162. Exodus 3:2 sn Fire frequently accompanies the revelation of Yahweh in Exodus as he delivers Israel, guides her, and purifies her. The description here is unique, calling attention to the manifestation as a flame of fire from within the bush. Philo was the first to interpret the bush as Israel, suffering under the persecution of Egypt but never consumed. The Bible leaves the interpretation open. However, in this revelation the fire is coming from within the bush, not from outside, and it represents the Lord who will deliver his people from persecution. See further E. Levine, “The Evolving Symbolism of the Burning Bush,” Dor le Dor 8 (1979): 185-93.
  163. Exodus 3:2 tn Heb “And he saw.”
  164. Exodus 3:2 tn The text again uses the deictic particle with vav, וְהִנֵּה (vehinneh), traditionally rendered “and behold.” The particle goes with the intense gaze, the outstretched arm, the raised eyebrow—excitement and intense interest: “look, over there.” It draws the reader into the immediate experience of the subject.
  165. Exodus 3:2 tn The construction uses the suffixed negative אֵינֶנּוּ (ʾenennu) to convey the subject of the passive verb: “It was not” consumed. This was the amazing thing, for nothing would burn faster in the desert than a thornbush on fire.
  166. Exodus 3:3 tn Heb “And Moses said.” The implication is that Moses said this to himself.
  167. Exodus 3:3 tn The construction uses the cohortative אָסֻרָה־נָּא (ʾasura-nnaʾ) followed by an imperfect with vav (וְאֶרְאֶה, veʾerʾeh) to express the purpose or result (logical sequence): “I will turn aside in order that I may see.”
  168. Exodus 3:3 tn Heb “great.” The word means something extraordinary here. In using this term Moses revealed his reaction to the strange sight and his anticipation that something special was about to happen. So he turned away from the flock to investigate.
  169. Exodus 3:3 tn The verb is an imperfect. Here it has the progressive nuance—the bush is not burning up.
  170. Exodus 3:4 tn The preterite with the vav (ו) is subordinated as a temporal clause to the main point of the verse, that God called to him. The language is anthropomorphic, as if God’s actions were based on his observing what Moses did.
  171. Exodus 3:4 tn The particle כִּי (ki, “that”) introduces the noun clause that functions as the direct object of the verb “saw” (R. J. Williams, Hebrew Syntax, 81, §490).
  172. Exodus 3:4 sn The repetition of the name in God’s call is emphatic, making the appeal direct and immediate (see also Gen 22:11; 46:2). The use of the personal name shows how specifically God directed the call and that he knew this person. The repetition may have stressed even more that it was indeed he whom the Lord wanted. It would have been an encouragement to Moses that this was in fact the Lord who was meeting him.
  173. Exodus 3:4 tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.
  174. Exodus 3:5 tn Heb “And he”; the referent (God) has been specified in the translation for clarity.
  175. Exodus 3:5 sn Even though the Lord was drawing near to Moses, Moses could not casually approach him. There still was a barrier between God and human, and God had to remind Moses of this with instructions. The removal of sandals was, and still is in the East, a sign of humility and reverence in the presence of the Holy One. It was a way of excluding the dust and dirt of the world. But it also took away personal comfort and convenience and brought the person more closely in contact with the earth.
  176. Exodus 3:5 sn The word קֹדֶשׁ (qodesh, “holy”) indicates “set apart, distinct, unique.” What made a mountain or other place holy was the fact that God chose that place to reveal himself or to reside among his people. Because God was in this place, the ground was different—it was holy.
  177. Exodus 3:5 tn The causal clause includes within it a typical relative clause, which is made up of the relative pronoun, then the independent personal pronoun with the participle, and then the preposition with the resumptive pronoun. It would literally be “which you are standing on it,” but the relative pronoun and the resumptive pronoun are combined and rendered, “on which you are standing.”
  178. Exodus 3:6 sn This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the “I am” disclosures—“I [am] the God of….” But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises.
  179. Exodus 3:6 tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: יָרֵא מֵהַבִּיט (yareʾ mehabbit, “he was afraid from gazing”) meaning “he was afraid to gaze.” The preposition מִן (min) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b).
  180. Exodus 3:7 tn The use of the infinitive absolute with the perfect tense intensifies the statement: I have surely seen—there is no doubt that I have seen and will do something about it.
  181. Exodus 3:7 sn Two new words are introduced now to the report of suffering: “affliction” and “pain/suffering.” These add to the dimension of the oppression of God’s people.
  182. Exodus 3:8 sn God’s coming down is a frequent anthropomorphism in Genesis and Exodus. It expresses his direct involvement, often in the exercise of judgment.
  183. Exodus 3:8 tn The Hiphil infinitive with the suffix is לְהַצִּילוֹ (lehatsilo, “to deliver them”). It expresses the purpose of God’s coming down. The verb itself is used for delivering or rescuing in the general sense, and snatching out of danger for the specific.
  184. Exodus 3:8 tn Heb “to a land good and large”; NRSV “to a good and broad land.” In the translation the words “that is both” are supplied because in contemporary English “good and” combined with any additional descriptive term can be understood as elative (“good and large” = “very large”; “good and spacious” = “very spacious”; “good and ready” = “very ready”). The point made in the Hebrew text is that the land to which they are going is both good (in terms of quality) and large (in terms of size).
  185. Exodus 3:8 tn This vibrant description of the promised land is a familiar one. Gesenius classifies “milk and honey” as epexegetical genitives because they provide more precise description following a verbal adjective in the construct state (GKC 418-19 §128.x). The land is modified by “flowing,” and “flowing” is explained by the genitives “milk and honey.” These two products will be in abundance in the land, and they therefore exemplify what a desirable land it is. The language is hyperbolic, as if the land were streaming with these products.
  186. Exodus 3:8 tn Each people group is joined to the preceding by the vav conjunction, “and.” Each also has the definite article, as in other similar lists (3:17; 13:5; 34:11). To repeat the conjunction and article in the translation seems to put more weight on the list in English than is necessary to its function in identifying what land God was giving the Israelites.
  187. Exodus 3:9 tn The particle הִנֵּה (hinneh) focuses attention on what is being said as grounds for what follows.
  188. Exodus 3:9 tn The word is a technical term for the outcry one might make to a judge. God had seen the oppression and so knew that the complaints were accurate, and so he initiated the proceedings against the oppressors (B. Jacob, Exodus, 59).
  189. Exodus 3:9 tn Heb “seen the oppression with which the Egyptians oppress them.” The word for the oppression is now לַחַץ (lakhats), which has the idea of pressure with the oppression—squeezing, pressuring—which led to its later use in the Semitic languages for torture. The repetition in the Hebrew text of the root in the participle form after this noun serves to stress the idea. This emphasis has been represented in the translation by the expression “seen how severely the Egyptians oppress them.”
  190. Exodus 3:10 tn The verse has a sequence of volitives. The first form is the imperative לְכָה (lekha, “go”). Then comes the cohortative/imperfect form with the vav (ו), “and I will send you” or more likely “that I may send you” (וְאֶשְׁלָחֲךָ, veʾeshlakhakha), which is followed by the imperative with the vav, “and bring out” or “that you may bring out” (וְהוֹצֵא, vehotseʾ). The series of actions begins with Moses going. When he goes, it will be the Lord who sends him, and if the Lord sends him, it will be with the purpose of leading Israel out of Egypt.sn These instructions for Moses are based on the preceding revelation made to him. The deliverance of Israel was to be God’s work—hence, “I will send you.” When God commissioned people, often using the verb “to send,” it indicated that they went with his backing, his power, and his authority. Moses could not have brought Israel out without this. To name this incident a commissioning, then, means that the authority came from God to do the work (compare John 3:2).
  191. Exodus 3:11 tn Heb “And Moses said.”
  192. Exodus 3:11 sn When he was younger, Moses was confident and impulsive, but now that he is older the greatness of the task makes him unsure. The remainder of this chapter and the next chapter record the four difficulties of Moses and how the Lord answers them (11-12, 13-22; then 4:1-9; and finally 4:10-17).
  193. Exodus 3:11 tn The imperfect tense אֵלֵךְ (ʾelekh) carries the modal nuance of obligatory imperfect, i.e., “that I should go.” Moses at this point is overwhelmed with the task of representing God, and with his personal insufficiency, and so in honest humility questions the choice.
  194. Exodus 3:12 tn Heb “And he said”; the word “replied” clarifies for English readers that speaker is God.
  195. Exodus 3:12 tn The particle כִּי (ki) has the asseverative use here, “surely, indeed,” which is frequently found with oaths (R. J. Williams, Hebrew Syntax, 73, §449). The imperfect tense אֶהְיֶה (ʾehyeh) could be rendered as the future tense, “I will be” or the present tense “I am” with you. The future makes the better sense in this case, since the subject matter is the future mission. But since it is a stative verb, the form will also lend itself nicely to explaining the divine name—he is the One who is eternally present—“I am with you always.”sn Here is the introduction of the main motif of the commission, which will be the explanation of the divine name. It will make little difference who the servant is or what that servant’s abilities might be, if God is present. The mention of God’s presence is not a simple catch-phrase; it represents abundant provisions to the believer (see below on v. 14).
  196. Exodus 3:12 sn In view of Moses’ hesitancy, a sign is necessary to support the promise. A sign is often an unusual or miraculous event that introduces, authenticates, or illustrates the message. One expects a direct connection between the sign and the message (for a helpful discussion, see S. Porúbcan, “The Word ’OT in Isaia 7, 14, ” CBQ 22 [1960]: 144-49). In this passage the sign is a confirming one, i.e., when Israel worships at the mountain that will be the proof that God delivered them from Egypt. Thus, the purpose of the exodus that makes possible the worship will be to prove that it was God who brought it about. In the meantime, Moses will have to trust in Yahweh.
  197. Exodus 3:12 tn The verb תַּעַבְדוּן (taʿavedun, “you will serve”) is one of the foremost words for worship in the Torah. Keeping the commandments and serving Yahweh usually sum up the life of faith; the true worshiper seeks to obey him. The highest title anyone can have in the OT is “the servant of Yahweh.” The verb here could be rendered interpretively as “worship,” but it is better to keep it to the basic idea of serving because that emphasizes an important aspect of worship, and it highlights the change from Israel’s serving Egypt, which has been prominent in the earlier chapters. The words “and they” are supplied to clarify for English readers that the subject of the verb is plural (Moses and the people), unlike the other second person forms in vv. 10 and 12, which are singular.sn This sign is also a promise from God—“you will serve God on this mountain.” It is given to Moses here as a goal, but a goal already achieved because it was a sign from God. Leading Israel out of Egypt would not be completed until they came to this mountain and served God. God does not give Moses details of what will take place on the road to Sinai, but he does give him the goal and glimpses of the defeat of Pharaoh. The rest will require Moses and the people to trust in this God who had a plan and who had the power to carry it out.
  198. Exodus 3:12 tn Or “on.” The preposition is עַל (ʿal, “on, by, at, over”). Later the Israelites will be told not to go up into (ב, b) the mountain and not to touch its edge (Exod 19:12). Instead Moses will go up the mountain as the people’s representative (though this is not described with עַל).
  199. Exodus 3:13 tn Heb “And Moses said.”
  200. Exodus 3:13 tn The particle הִנֵּה (hinneh) in this clause introduces the foundation for what comes later—the question. Moses is saying, “Suppose I do all this and they ask this question—what should I say?”
  201. Exodus 3:13 sn There has been considerable debate about the name of Yahweh in the Pentateuch, primarily because of theories that have maintained that the name Yahweh was not known in antiquity (see also 6:3 and notes there). The argument of this whole section nullifies that view. The idea that God’s name was revealed only here raises the question of what he was called earlier. The word “God” is not a name. “El Shaddai” is used only a few times in Genesis. But Israel would not have had a nameless deity—especially since Genesis says that from the very beginning people were making proclamation of the name of Yahweh (Gen 4:26; 12:8). It is possible that they did not always need a name if they were convinced that only he existed and there was no other God. But probably what Moses was anticipating was the Israelites’ wanting to be sure that Moses came with a message from their God, and that some sign could prove it. They would have known his name (Yahweh), and they would have known the ways that he had manifested himself. It would do no good for Moses to come with a new name for God, for that would be like introducing them to a new God. That would in no way authenticate to them Moses’ call, only confuse; after all, they would not be expecting a new name—they had been praying to their covenant God all along. They would want to be sure that their covenant God actually had sent Moses. To satisfy the Israelites Moses would have had to have been familiar with the name Yahweh—as they were—and know that he appeared to individuals. They would also want to know if Yahweh had sent Moses, how this was going to work in their deliverance, because they had been crying to him for deliverance. As it turned out, the Israelites had less problem with this than Moses anticipated—they were delighted when he came. It is likely that much of this concern was Moses’ own need for assurance that this was indeed the God of the fathers and that the promised deliverance was now to take place.
  202. Exodus 3:13 tn The imperfect tense here has a deliberative nuance (“should”), for Moses is wondering what would be best to say when the Israelites want proof of the calling.
  203. Exodus 3:14 tn The verb form used here is אֶהְיֶה (ʾehyeh), the Qal imperfect, first person common singular, of the verb הָיָה (hayah, “to be”). It forms an excellent paronomasia with the name. So when God used the verb to express his name, he used this form saying, “I am.” When his people refer to him as Yahweh, which is the third person masculine singular form of the same verb, they say “he is.” Some commentators argue for a future tense translation, “I will be who I will be,” because the verb has an active quality about it, and the Israelites lived in the light of the promises for the future. They argue that “I am” would be of little help to the Israelites in bondage. But a translation of “I will be” does not effectively do much more except restrict it to the future. The idea of the verb would certainly indicate that God is not bound by time, and while he is present (“I am”) he will always be present, even in the future, and so “I am” would embrace that as well (see also Ruth 2:13; Ps 50:21; Hos 1:9). The Greek translation of the OT used a participle to capture the idea, and several times in the Gospels Jesus used the powerful “I am” with this significance (e.g., John 8:58). The point is that Yahweh is sovereignly independent of all creation and that his presence guarantees the fulfillment of the covenant (cf. Isa 41:4; 42:6, 8; 43:10-11; 44:6; 45:5-7). Others argue for a causative Hiphil translation of “I will cause to be,” but nowhere in the Bible does this verb appear in Hiphil or Piel. A good summary of the views can be found in G. H. Parke-Taylor, Yahweh, the Divine Name in the Bible. See among the many articles: B. Beitzel, “Exodus 3:14 and the Divine Name: A Case of Biblical Paronomasia,” TJ 1 (1980): 5-20; C. D. Isbell, “The Divine Name ehyeh as a Symbol of Presence in Israelite Tradition,” HAR 2 (1978): 101-18; J. G. Janzen, “What’s in a Name? Yahweh in Exodus 3 and the Wider Biblical Context,” Int 33 (1979): 227-39; J. R. Lundbom, “God’s Use of the Idem per Idem to Terminate Debate,” HTR 71 (1978): 193-201; A. R. Millard, “Yw and Yhw Names,” VT 30 (1980): 208-12; and R. Youngblood, “A New Occurrence of the Divine Name ‘I AM,’” JETS 15 (1972): 144-52.
  204. Exodus 3:14 tn Or “Thus you shall say” (also in the following verse). The word “must” in the translation conveys the instructional and imperatival force of the statement.
  205. Exodus 3:15 sn Heb “Yahweh,” traditionally rendered “the Lord.” First the verb “I AM” was used (v. 14) in place of the name to indicate its meaning and to remind Moses of God’s promise to be with him (v. 12). Now in v. 15 the actual name is used for clear identification: “Yahweh…has sent me.” This is the name that the patriarchs invoked and proclaimed in the land of Canaan.
  206. Exodus 3:15 sn The words “name” and “memorial” are at the heart of the two parallel clauses that form a poetic pair. The Hebrew word “remembrance” is a poetical synonym for “name” (cf. Job 18:17; Ps 135:13; Prov 10:7; Isa 26:8) and conveys the idea that the nature or character of the person is to be remembered and praised (S. R. Driver, Exodus, 24).
  207. Exodus 3:15 tn The repetition of “generation” in this expression serves as a periphrasis for the superlative: “to the remotest generation” (GKC 432 §133.l).
  208. Exodus 3:16 tn The form is the perfect tense with the sequential vav (ו) linking the nuance to the imperative that precedes it. Since the imperative calls for immediate action, this form either carries the same emphasis, or instructs action that immediately follows it. This applies likewise to “say,” which follows.
  209. Exodus 3:16 sn “The God of your fathers” is in simple apposition to the name “the Lord” (Heb “Yahweh”) as a recognizable identification. If the holy name were a new one to the Israelites, an explanation would have been needed. Meanwhile, the title “God of my/your/our father(s)” was widely used in the ancient Near East and also in Genesis (26:24; 28:13; 31:5, 29; 46:1, 3; N. M. Sarna, Exodus [JPSTC], 268).
  210. Exodus 3:16 tn The form is the Niphal perfect of the verb “to see.” See the note on “appeared” in 3:2.
  211. Exodus 3:16 tn The verb פָּקַד (paqad) has traditionally been rendered “to visit.” This only partially communicates the point of the word. When God “visited” someone, it meant that he intervened in their lives to change their circumstances or their destiny. When he visited the Amalekites, he destroyed them (1 Sam 15:2). When he visited Sarah, he provided the long awaited child (Gen 21:1). It refers to God’s active involvement in human affairs for blessing or for cursing. Here it would mean that God had begun to act to deliver the Israelites from bondage and give them the blessings of the covenant. The form is joined here with the infinitive absolute to underscore the certainty—“I have indeed visited you.” Some translate it “remember”; others say “watch over.” These do not capture the idea of intervention to bless, and often with the idea of vengeance or judgment on the oppressors. If God were to visit what the Egyptians did, he would stop the oppression and also bring retribution for it. The nuance of the perfect tense could be a perfect of resolve (“I have decided to visit”), or an instantaneous perfect (“I hereby visit”), or a prophetic perfect (“I have visited” = “I will visit”). The infinitive absolute reinforces the statement (so “carefully”), the rendering “attended to” attempts to convey the ideas of personal presence, mental awareness, and action, as when a nurse or physician “attends” a patient.sn The same word was used in the same kind of construction at the end of Genesis (50:24) when Joseph promised, “God will surely visit you” (but there the imperfect tense with the infinitive absolute). Here is another link to the patriarchal narratives. This work of Moses would be interpreted as a fulfillment of Joseph’s prophecy.
  212. Exodus 3:16 tn The second object for the verb is the passive participle הֶעָשׂוּי (heʿasuy). To say that God has visited the oppression (or “attended to” it) affirms that God has decided to judge the oppressing people as he blesses Israel.
  213. Exodus 3:17 tn Heb “And I said.”
  214. Exodus 3:17 tn See the note on this list in 3:8.
  215. Exodus 3:18 tn Heb “And they will listen”; the referent (the elders) has been specified in the translation for clarity.
  216. Exodus 3:18 tn This is the combination of the verb שָׁמַע (shamaʿ) followed by לְקֹלֶךָ (leqolekha), an idiomatic formation that means “listen to your voice,” which in turn implies a favorable response.
  217. Exodus 3:18 tn The verb נִקְרָה (niqrah) has the idea of encountering in a sudden or unexpected way (S. R. Driver, Exodus, 25).
  218. Exodus 3:18 tn The form used here is the cohortative of הָלַךְ (halakh). It could be a resolve, but more likely before Pharaoh it is a request. sn Was this a deceptive request if they were not planning on coming back? Since no one knows what the intent was, that question is not likely to be resolved. The request may have been intended to test the waters, so to speak—How did Pharaoh feel about the Israelites? Would he let them go and worship their God as they saw fit? In any case, it gave him the opportunity to grant to the Israelites a permission that other groups are known to have received (N. M. Sarna, Exodus [JPSTC], 19).
  219. Exodus 3:18 tn Here a cohortative with a vav (ו) follows a cohortative; the second one expresses purpose or result: “let us go…in order that we may.”
  220. Exodus 3:19 tn After verbs of perception, as with “I know” here, the object may be a noun clause introduced with the particle כִּי (ki)—“I know that….” Gesenius observes that the object clause may have a kind of accusative and an infinitive construction (especially after נָתַן [natan] with the idea of “allow”): “he will not permit you to go” (see GKC 491 §157.b, n. 2).
  221. Exodus 3:19 tn Heb “and not with a mighty hand.” This expression (וְלֹא בְּיָד חֲזָקָה, veloʾ veyad khazaqah) is unclear, since v. 20 says that God will stretch out his hand and do his wonders. Some have taken v. 19b to refer to God’s mighty hand also, meaning that the king would not let them go unless a mighty hand compels him (NIV). The expression “mighty hand” is used of God’s rescuing Israel elsewhere (Exod 6:1; 13:9; 32:11; but note also Num 20:20). This idea is a rather general interpretation of the words; it owes much to the LXX, which has “except by a mighty hand,” though “and not with” does not have the meaning of “except” or “unless” in other places. In view of these difficulties, others have suggested that v. 19b means “strong [threats]” from the Israelites (as in 4:24ff. and 5:3; see B. Jacob, Exodus, 81). This does not seem as convincing as the first view. Another possibility is that the phrase conveys Pharaoh’s point of view and intention; the Lord knows that Pharaoh plans to resist letting the Israelites go, regardless of the exercise of a strong hand against him (P. Addinall, “Exodus III 19B and the Interpretation of Biblical Narrative,” VT 49 [1999]: 289-300; see also the construction “and not with” in Num 12:8; 1 Sam 20:15 and elsewhere). If that is the case, v. 20 provides an ironic and pointed contradiction to Pharaoh’s plans as the Lord announces the effect that his hand will have. At any rate, Pharaoh will have to be forced to let Israel go.
  222. Exodus 3:20 sn The outstretched arm is a bold anthropomorphism. It describes the power of God. The Egyptians will later admit that the plagues were by the hand of God (Exod 8:19).
  223. Exodus 3:20 tn The word נִפְלְאֹתַי (nifleʾotay) does not specify what the intervention will be. As the text unfolds it will be clear that the plagues are intended. Signs and portents could refer to things people might do, but “wonders” only God could do. The root refers to that which is extraordinary, surpassing, amazing, difficult to comprehend. See Isa 9:6; Gen 18:14; Ps 139:6.
  224. Exodus 3:20 sn The two uses of the root שָׁלָח (shalakh) in this verse contribute to its force. When the Lord “sends” (Qal) his hand, Pharaoh will “send” (Piel) the Israelites out of Egypt.
  225. Exodus 3:21 tn Heb “in the eyes of.” This idiom usually means that someone will be treated well by the observer. It is unlikely that it means here that the Egyptians will like the Hebrews. Rather, it means that the Egyptians will give things to the Hebrews free—gratis (see 12:35-36). Not only will God do mighty works to make the king yield, but also he will work in the minds of the Egyptian people so that they will be favorably disposed to give Israel wealth.
  226. Exodus 3:21 tn The temporal indicator (here future) with the particle ki (וְהָיָה כִּי, vehaya ki) introduces a temporal clause.
  227. Exodus 3:22 tn Heb “a woman,” one representing all.
  228. Exodus 3:22 tn Heb “from the sojourner.” Both the “neighbor” and the “sojourner” (“one who happens to be staying in her house”) are feminine. The difference between them seems to be primarily that the second is temporary, “a lodger” perhaps or “visitor,” while the first has permanent residence.
  229. Exodus 3:22 tn Heb “vessels of silver and vessels of gold.” These phrases both use genitives of material, telling what the vessels are made of.
  230. Exodus 3:22 sn It is clear that God intended the Israelites to plunder the Egyptians, as they might a defeated enemy in war. They will not go out “empty.” They will “plunder” Egypt. This verb (וְנִצַּלְתֶּם [venitsaltem] from נָצַל [natsal]) usually means “rescue, deliver,” as if plucking out of danger. But in this stem it carries the idea of plunder. So when the text says that they will ask (וְשָׁאֲלָה, veshaʾalah) their neighbors for things, it implies that they will be making many demands, and the Egyptians will respond like a defeated nation before victors. The spoils that Israel takes are to be regarded as back wages or compensation for the oppression (see also Deut 15:13). See further B. Jacob, “The Gifts of the Egyptians, a Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69; and T. C. Vriezen, “A Reinterpretation of Exodus 3:21-22 and Related Texts,” Ex Oriente Lux 23 (1975): 389-401.
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Exodus 4
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Matthew 21:18-32
New English Translation

The Withered Fig Tree

18 Now early in the morning, as he returned to the city, he was hungry. 19 After noticing a fig tree[a] by the road he went to it, but found nothing on it except leaves. He said to it, “Never again will there be fruit from you!” And the fig tree withered at once. 20 When the disciples saw it they were amazed, saying, “How did the fig tree wither so quickly?” 21 Jesus[b] answered them, “I tell you the truth,[c] if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will happen. 22 And whatever you ask in prayer, if you believe,[d] you will receive.”

The Authority of Jesus

23 Now after Jesus[e] entered the temple courts,[f] the chief priests and elders of the people came up to him as he was teaching and said, “By what authority[g] are you doing these things, and who gave you this authority?” 24 Jesus[h] answered them, “I will also ask you one question. If you answer me then I will also tell you by what authority I do these things. 25 Where did John’s baptism come from? From heaven or from people?”[i] They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ 26 But if we say, ‘From people,’ we fear the crowd, for they all consider John to be a prophet.” 27 So[j] they answered Jesus,[k] “We don’t know.”[l] Then he said to them, “Neither will I tell you[m] by what authority[n] I am doing these things.

The Parable of the Two Sons

28 “What[o] do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’ 29 The boy answered,[p] ‘I will not.’ But later he had a change of heart[q] and went. 30 The father[r] went to the other son and said the same thing. This boy answered,[s] ‘I will, sir,’ but did not go. 31 Which of the two did his father’s will?” They said, “The first.”[t] Jesus said to them, “I tell you the truth,[u] tax collectors[v] and prostitutes will go ahead of you into the kingdom of God! 32 For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although[w] you saw this, you did not later change your minds[x] and believe him.

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Footnotes

  1. Matthew 21:19 tn Grk “one fig tree.”sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
  2. Matthew 21:21 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
  3. Matthew 21:21 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  4. Matthew 21:22 tn Grk “believing”; the participle here is conditional.
  5. Matthew 21:23 tn Grk “he.”
  6. Matthew 21:23 tn Grk “the temple.”
  7. Matthew 21:23 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1
  8. Matthew 21:24 tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
  9. Matthew 21:25 tn The plural Greek term ἀνθρώπων (anthrōpōn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).sn The question is whether John’s ministry was of divine or human origin.
  10. Matthew 21:27 tn Here δέ (de) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.
  11. Matthew 21:27 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
  12. Matthew 21:27 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were—hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.
  13. Matthew 21:27 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
  14. Matthew 21:27 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.
  15. Matthew 21:28 tn Here δέ (de) has not been translated.
  16. Matthew 21:29 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here the referent (“the boy”) has been specified in the translation for clarity.
  17. Matthew 21:29 tn The Greek text reads here μεταμέλομαι (metamelomai): “to change one’s mind about something, with the probable implication of regret” (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32.
  18. Matthew 21:30 tn “And he”; here δέ (de) has not been translated.
  19. Matthew 21:30 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.
  20. Matthew 21:31 tc Verses 29-31 involve a rather complex and difficult textual problem. The variants cluster into three different groups: (1) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. The second son is called the one who does his father’s will. This reading is found in the Western witnesses (D it). But the reading is so hard as to be nearly impossible. One can only suspect some tampering with the text, extreme carelessness on the part of the scribe, or possibly a recognition of the importance of not shaming one’s parent in public. (Any of these reasons is not improbable with this group of witnesses, and with codex D in particular.) The other two major variants are more difficult to assess. Essentially, the responses make sense (the son who does his father’s will is the one who changes his mind after saying “no”): (2) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. But here, the first son is called the one who does his father’s will (unlike the Western reading). This is the reading found in א C L W (Z) Δ 0102 0281 ƒ1 33 565 579 1241 1424*,c M and several versional witnesses. (3) The first son says “yes” but does not go, and the second son says “no” but later has a change of heart. This is the reading found in B Θ ƒ13 700 and several versional witnesses. Both of these latter two variants make good sense and have significantly better textual support than the first reading. The real question, then, is this: Is the first son or the second the obedient one? If one were to argue simply from the parabolic logic, the second son would be seen as the obedient one (hence, the third reading). The first son would represent the Pharisees (or Jews) who claim to obey God, but do not (cf. Matt 23:3). This accords well with the parable of the prodigal son (in which the oldest son represents the unbelieving Jews). Further, the chronological sequence of the second son being obedient fits well with the real scene: Gentiles, tax collectors, and prostitutes were not, collectively, God’s chosen people, but they did repent and come to God, while the Jewish leaders claimed to be obedient to God but did nothing. At the same time, the external evidence is weaker for this reading (though stronger than the first reading), not as widespread, and certainly suspect because of how neatly it fits. One suspects scribal manipulation at this point. Thus the second reading looks to be superior to the other two on both external and transcriptional grounds. But what about intrinsic evidence? One can surmise that Jesus didn’t always give predictable responses. In this instance, he may well have painted a picture in which the Pharisees saw themselves as the first son, only to stun them with his application (v. 32). For more discussion see TCGNT 44-46.
  21. Matthew 21:31 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  22. Matthew 21:31 sn See the note on tax collectors in 5:46.
  23. Matthew 21:32 tn Here δέ (de) has not been translated.
  24. Matthew 21:32 sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.
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Matthew 20
Matthew 22
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Psalm 9-14
New English Translation

Psalm 9[a]

For the music director, according to the alumoth-labben style;[b] a psalm of David.

9 I will thank the Lord with all my heart!
I will tell about all your amazing deeds.[c]
2 I will be happy and rejoice in you.
I will sing praises to you, O Most High.[d]
3 When my enemies turn back,
they trip and are defeated[e] before you.
4 For you defended my just cause;[f]
from your throne you pronounced a just decision.[g]
5 You terrified the nations with your battle cry.[h]
You destroyed the wicked;[i]
you permanently wiped out all memory of them.[j]
6 The enemy’s cities have been reduced to permanent ruins.[k]
You destroyed their cities;[l]
all memory of the enemies has perished.[m]
7 But the Lord[n] rules[o] forever;
he reigns in a just manner.[p]
8 He judges the world fairly;
he makes just legal decisions for the nations.[q]
9 Consequently[r] the Lord provides safety for the oppressed;[s]
he provides safety in times of trouble.[t]
10 Your loyal followers trust in you,[u]
for you, Lord, do not abandon those who seek your help.[v]
11 Sing praises to the Lord, who rules[w] in Zion.
Tell the nations what he has done.[x]
12 For the one who takes revenge against murderers took notice of the oppressed;[y]
he did not overlook[z] their cry for help[aa]
13 when they prayed:[ab]
“Have mercy on me,[ac] Lord!
See how I am oppressed by those who hate me,[ad]
O one who can snatch me away[ae] from the gates of death!
14 Then I will[af] tell about all your praiseworthy acts;[ag]
in the gates of Daughter Zion[ah] I will rejoice because of your deliverance.”[ai]
15 The nations fell[aj] into the pit they had made;
their feet were caught in the net they had hidden.[ak]
16 The Lord revealed himself;
he accomplished justice.
The wicked were ensnared by their own actions.[al] (Higgaion.[am] Selah)
17 The wicked are turned back and sent to Sheol;[an]
this is the destiny of[ao] all the nations that ignore[ap] God,
18 for the needy are not permanently ignored,[aq]
the hopes of the oppressed are not forever dashed.[ar]
19 Rise up, Lord![as]
Don’t let men be defiant.[at]
May the nations be judged in your presence.
20 Terrify them, Lord.[au]
Let the nations know they are mere mortals.[av] (Selah)

Psalm 10[aw]

10 Why, Lord, do you stand far off?
Why do you pay no attention during times of trouble?[ax]
2 The wicked arrogantly chase the oppressed;[ay]
the oppressed are trapped[az] by the schemes the wicked have dreamed up.[ba]
3 Yes,[bb] the wicked man[bc] boasts because he gets what he wants;[bd]
the one who robs others[be] curses[bf] and[bg] rejects the Lord.[bh]
4 The wicked man is so arrogant he always thinks,
“God won’t hold me accountable; he doesn’t care.”[bi]
5 He is secure at all times.[bj]
He has no regard for your commands;[bk]
he disdains all his enemies.[bl]
6 He says to himself,[bm]
“I will never[bn] be shaken,
because I experience no calamity.”[bo]
7 His mouth is full of curses and deceptive, harmful words;[bp]
his tongue injures and destroys.[bq]
8 He waits in ambush near the villages;[br]
in hidden places he kills the innocent.
His eyes look for some unfortunate victim.[bs]
9 He lies in ambush in a hidden place, like a lion in a thicket.[bt]
He lies in ambush, waiting to catch[bu] the oppressed;
he catches the oppressed[bv] by pulling in his net.[bw]
10 His victims are crushed and beaten down;
they are trapped in his sturdy nets.[bx]
11 He says to himself,[by]
“God overlooks it;
he does not pay attention;
he never notices.”[bz]
12 Rise up, Lord![ca]
O God, strike him down.[cb]
Do not forget the oppressed.
13 Why does the wicked man reject God?[cc]
He says to himself,[cd] “You[ce] will not hold me accountable.”[cf]
14 You have taken notice,[cg]
for[ch] you always see[ci] one who inflicts pain and suffering.[cj]
The unfortunate victim entrusts his cause to you;[ck]
you deliver[cl] the fatherless.[cm]
15 Break the arm[cn] of the wicked and evil man.
Hold him accountable for his wicked deeds,[co]
which he thought you would not discover.[cp]
16 The Lord rules forever![cq]
The nations are driven out of his land.[cr]
17 Lord, you have heard[cs] the request[ct] of the oppressed;
you make them feel secure because you listen to their prayer.[cu]
18 You defend[cv] the fatherless and oppressed,[cw]
so that mere mortals may no longer terrorize them.[cx]

Psalm 11[cy]

For the music director, by David.

11 In the Lord I have taken shelter.[cz]
How can you say to me,[da]
“Flee to a mountain like a bird.[db]
2 For look, the wicked[dc] prepare[dd] their bows,[de]
they put their arrows on the strings,
to shoot in the darkness[df] at the morally upright.[dg]
3 When the foundations[dh] are destroyed,
what can the godly[di] accomplish?”[dj]
4 The Lord is in his holy temple;[dk]
the Lord’s throne is in heaven.[dl]
His eyes[dm] watch;[dn]
his eyes[do] examine[dp] all people.[dq]
5 The Lord approves of[dr] the godly,[ds]
but he[dt] hates[du] the wicked and those who love to do violence.[dv]
6 May he rain down[dw] burning coals[dx] and brimstone[dy] on the wicked!
A whirlwind is what they deserve.[dz]
7 Certainly[ea] the Lord is just;[eb]
he rewards godly deeds.[ec]
The upright will experience his favor.[ed]

Psalm 12[ee]

For the music director, according to the sheminith style;[ef] a psalm of David.

12 Deliver, Lord!
For the godly[eg] have disappeared;[eh]
people of integrity[ei] have vanished.[ej]
2 People lie to one another;[ek]
they flatter and deceive.[el]
3 May the Lord cut off[em] all flattering lips,
and the tongue that boasts![en]
4 They say,[eo] “We speak persuasively;[ep]
we know how to flatter and boast.[eq]
Who is our master?”[er]
5 “Because of the violence done to the oppressed,[es]
because of the painful cries[et] of the needy,
I will spring into action,”[eu] says the Lord.
“I will provide the safety they so desperately desire.”[ev]
6 The Lord’s words are absolutely reliable.[ew]
They are as untainted as silver purified in a furnace on the ground,
where it is thoroughly refined.[ex]
7 You, Lord, will protect them;[ey]
you will continually shelter each one from these evil people,[ez]
8 for the wicked seem to be everywhere,[fa]
when people promote evil.[fb]

Psalm 13[fc]

For the music director, a psalm of David.

13 How long, Lord, will you continue to ignore me?[fd]
How long will you pay no attention to me?[fe]
2 How long must I worry,[ff]
and suffer in broad daylight?[fg]
How long will my enemy gloat over me?[fh]
3 Look at me![fi] Answer me, O Lord my God!
Revive me,[fj] or else I will die.[fk]
4 Then[fl] my enemy will say, “I have defeated him.”
Then[fm] my foes will rejoice because I am shaken.
5 But I[fn] trust in your faithfulness.
May I rejoice because of your deliverance.[fo]
6 I will sing praises[fp] to the Lord
when he vindicates me.[fq]

Psalm 14[fr]

For the music director, by David.

14 Fools say to themselves,[fs] “There is no God.”[ft]
They sin and commit evil deeds;[fu]
none of them does what is right.[fv]
2 The Lord looks down from heaven[fw] at the human race,[fx]
to see if there is anyone who is wise[fy] and seeks God.[fz]
3 Everyone rejects God;[ga]
they are all morally corrupt.[gb]
None of them does what is right,[gc]
not even one.
4 All those who behave wickedly[gd] do not understand—[ge]
those who devour my people as if they were eating bread,
and do not call out to the Lord.
5 They are absolutely terrified,[gf]
for God defends the godly.[gg]
6 You want to humiliate the oppressed,[gh]
even though[gi] the Lord is their[gj] shelter.
7 I wish the deliverance[gk] of Israel would come from Zion!
When the Lord restores the well-being of his people,[gl]
may Jacob rejoice,[gm]
may Israel be happy![gn]

Footnotes

  1. Psalm 9:1 sn Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm.
  2. Psalm 9:1 tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some mss divide the form into עַל מוּת (’al mut, “according to the death [of the son]”), while the LXX assumes a reading עֲלֻמוֹת עַל (’al ’alumot, “according to alumoth”). The phrase probably refers to a particular tune or musical style.
  3. Psalm 9:1 tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.
  4. Psalm 9:2 tn Heb “[to] your name, O Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Most High.” This divine title (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
  5. Psalm 9:3 tn Or “perish”; or “die.” The imperfect verbal forms in this line either emphasize what typically happens or describe vividly the aftermath of a recent battle in which the Lord defeated the psalmist’s enemies.
  6. Psalm 9:4 tn Heb “for you accomplished my justice and my legal claim.”
  7. Psalm 9:4 tn Heb “you sat on a throne [as] one who judges [with] righteousness.” The perfect verbal forms in v. 4 probably allude to a recent victory (see vv. 5-7). Another option is to understand the verbs as describing what is typical (“you defend…you sit on a throne”).
  8. Psalm 9:5 tn The verb גָּעַר (gaʿar) is often understood to mean “rebuke” and in this context taken to refer to the Lord’s “rebuke” of the nations. In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
  9. Psalm 9:5 tn The singular form is collective (note “nations” and “their name”). In the psalms the “wicked” (רְשָׁעִים, reshaʿim) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). In this context the hostile nations who threaten Israel/Judah are in view.
  10. Psalm 9:5 tn Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).
  11. Psalm 9:6 tn Heb “the enemy—they have come to an end [in] ruins permanently.” The singular form אוֹיֵב (ʾoyev, “enemy”) is collective. It is placed at the beginning of the verse to heighten the contrast with יְהוָה (yehvah, “the Lord”) in v. 7.
  12. Psalm 9:6 tn Heb “you uprooted cities.”
  13. Psalm 9:6 tn Heb “it has perished, their remembrance, they.” The independent pronoun at the end of the line is in apposition to the preceding pronominal suffix and lends emphasis (see IBHS 299 §16.3.4). The referent of the masculine pronoun is the nations/enemies (cf. v. 5), not the cities (the Hebrew noun עָרִים [ʿarim, “cities”] is grammatically feminine). This has been specified in the present translation for clarity; many modern translations retain the pronoun “them,” resulting in ambiguity (cf. NRSV “their cities you have rooted out; the very memory of them has perished”).
  14. Psalm 9:7 tn The construction vav (ו) + subject highlights the contrast between the exalted Lord and his defeated foes (see v. 6).
  15. Psalm 9:7 tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.
  16. Psalm 9:7 tn Heb “he establishes for justice his throne.”
  17. Psalm 9:8 tn Heb “the peoples.” The imperfect verbal forms in v. 8 either describe God’s typical, characteristic behavior, or anticipate a future judgment of worldwide proportions (“will judge…”).
  18. Psalm 9:9 tn Following the imperfect in v. 9, the construction vav (ו) conjunctive + shortened form of the prefixed verb הָיָה (hayah) indicates a consequence or result of the preceding statement. The construction functions this same way in Pss 81:15 and 104:20.
  19. Psalm 9:9 tn Heb “and the Lord is an elevated place for the oppressed.” The singular form דָּךְ (dakh, “oppressed”) is collective here.
  20. Psalm 9:9 tn Heb “[he is] an elevated place for times in trouble.” Here an “elevated place” refers to a stronghold, a defensible, secure position that represents a safe haven in times of unrest or distress (cf. NEB “tower of strength”; NIV, NRSV “stronghold”).
  21. Psalm 9:10 tn Heb “and the ones who know your name trust in you.” The construction vav (ו) conjunctive + imperfect at the beginning of the verse expresses another consequence of the statement made in v. 8. “To know” the Lord’s “name” means to be his follower, recognizing his authority and maintaining loyalty to him. See Ps 91:14, where “knowing” the Lord’s “name” is associated with loving him.
  22. Psalm 9:10 tn Heb “the ones who seek you.”
  23. Psalm 9:11 tn Heb “sits” (i.e., enthroned, and therefore ruling—see v. 4). Another option is to translate as “lives” or “dwells.”
  24. Psalm 9:11 tn Heb “declare among the nations his deeds.”
  25. Psalm 9:12 tn Heb “for the one who seeks shed blood remembered them.” The idiomatic expression “to seek shed blood” seems to carry the idea “to seek payment/restitution for one’s shed blood.” The plural form דָּמִים (damim, “shed blood”) occurs only here as the object of דָּרַשׁ (darash, “to seek”); the singular form דָּם (dam, “blood”) appears with the verb in Gen 9:5; 42:22; Ezek 33:6. “Them,” the pronominal object of the verb “remembered,” refers to the oppressed, mentioned specifically in the next line, so the referent has been specified in the translation for clarity.
  26. Psalm 9:12 tn Heb “did not forget.”
  27. Psalm 9:12 tn Heb “the cry for help of the oppressed.” In this context the “oppressed” are the psalmist and those he represents, whom the hostile nations have threatened.
  28. Psalm 9:13 tn The words “when they prayed,” though not represented in the Hebrew text, are supplied in the translation for clarification. The petition in vv. 13-14 is best understood as the cry for help which the oppressed offered to God when the nations threatened. The Lord answered this request, prompting the present song of thanksgiving.
  29. Psalm 9:13 tn Or “show me favor.”
  30. Psalm 9:13 tn Heb “see my misery from the ones who hate me.”
  31. Psalm 9:13 tn Heb “one who lifts me up.”
  32. Psalm 9:14 tn Or “so that I might.”
  33. Psalm 9:14 tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.
  34. Psalm 9:14 sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.
  35. Psalm 9:14 tn Heb “in your deliverance.”
  36. Psalm 9:15 tn Heb “sank down.”
  37. Psalm 9:15 sn The hostility of the nations against God’s people is their downfall, for it prompts God to intervene and destroy them. See also Ps 7:15-16.
  38. Psalm 9:16 tn Heb “by the work of his hands [the] wicked [one] was ensnared.” The singular form רָשָׁע (rashaʿ, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).
  39. Psalm 9:16 tn This is probably a technical musical term.
  40. Psalm 9:17 tn Heb “the wicked turn back to Sheol.” The imperfect verbal form either emphasizes what typically happens or describes vividly the aftermath of the Lord’s victory over the psalmist’s enemies. See v. 3.
  41. Psalm 9:17 tn The words “this is the destiny of” are supplied in the translation for stylistic reasons. The verb “are turned back” is understood by ellipsis (see the preceding line).
  42. Psalm 9:17 tn Heb “forget.” “Forgetting God” refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see also Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 44:20). The nations’ refusal to acknowledge God’s sovereignty accounts for their brazen attempt to attack and destroy his people.
  43. Psalm 9:18 tn Or “forgotten.”
  44. Psalm 9:18 tn Heb “the hope of the afflicted does [not] perish forever.” The negative particle is understood by ellipsis; note the preceding line. The imperfect verbal forms express what typically happens.
  45. Psalm 9:19 sn Rise up, Lord!…May the nations be judged. The psalm concludes with a petition that the Lord would continue to exercise his justice as he has done in the recent crisis.
  46. Psalm 9:19 tn Or “prevail.”
  47. Psalm 9:20 tn Heb “place, Lord, terror with regard to them.” The Hebrew term מוֹרָה (morah, “terror”) is an alternative form of מוֹרָא (moraʾ; a reading that appears in some mss and finds support in several ancient textual witnesses).
  48. Psalm 9:20 tn Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).
  49. Psalm 10:1 sn Psalm 10. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm. Taken in isolation, Psalm 10 is a petition for help in which the psalmist urges the Lord to deliver him from his dangerous enemies, whom he describes in vivid and terrifying detail. The psalmist concludes with confidence; he is certain that God’s justice will prevail.
  50. Psalm 10:1 tn Heb “you hide for times in trouble.” The interrogative “why” is understood by ellipsis; note the preceding line. The Hiphil verbal form “hide” has no expressed object. Some supply “your eyes” by ellipsis (see BDB 761 s.v. I עָלַם Hiph and HALOT 835 s.v. I עלם hif) or emend the form to a Niphal (“you hide yourself,” see BHS, note c; cf. NEB, NIV, NRSV).
  51. Psalm 10:2 tn Heb “because of the pride of [the] wicked he burns [i.e., hotly pursues] [the] oppressed.” The singular forms רָשָׁע (rashaʿ, “wicked”) and עָנִי (ʿani, “oppressed”) are collective and representative, as indicated in the next line, which uses plural verb forms to describe the actions of both.
  52. Psalm 10:2 tn The two imperfect verbal forms in v. 2 describe either what typically happens (from the psalmist’s perspective) or what the psalmist was experiencing at the time he offered this prayer.
  53. Psalm 10:2 tn Heb “they are trapped in the schemes which they have thought up.” The referents of the two pronominal suffixes on the verbs have been specified in the translation for clarity. The referent of the first suffix (“they”) is taken as the oppressed, while the referent of the second (“they”) is taken to be the wicked (cf. NIV, which renders “wicked” in the previous line as a collective singular). Others take the referent of both occurrences of “they” in the line to be the wicked (cf. NRSV, “let them be caught in the schemes they have devised”).
  54. Psalm 10:3 tn The translation assumes כִּי (ki) is asseverative: “indeed, certainly.” Another option is to translate “for,” understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so NASB, NRSV).
  55. Psalm 10:3 tn The representative or typical evildoer is described in vv. 3-11, 13, 15. Since the singular form predominates in these verses, it has been retained in the translation.
  56. Psalm 10:3 tn Heb “the wicked [one] boasts on account of the desire of his appetite.” The translation assumes that the preposition עַל (ʿal) introduces the reason why the wicked boasts (cf. this use of עַל with הָלַל (halal) in Ps 119:164 and Ezra 3:11). In this case, the “desire of his appetite” refers by metonymy to the object desired and acquired.
  57. Psalm 10:3 tn The translation assumes the active participle is substantival, referring to the wicked man mentioned in the preceding line. The substantival participle is then understood as the subject of the following verbs. For other examples of the participle of בָּצַע (batsaʿ) used of those who desire and/or acquire wealth through dishonest and/or violent means, see Prov 1:19; 15:27; Jer 6:13; 8:10; Hab 2:9.
  58. Psalm 10:3 tn The verb בָּרַךְ (barakh) normally means “to bless,” but in a few cases it exhibits the polarized meaning “to curse” (1 Kgs 21:10, 13; Job 1:5-11; 2:5-9). (Some regard this use of בָּרַךְ as a mere euphemism.) The verb refers to the act of pronouncing or calling down a formal curse upon the object of one’s anger.
  59. Psalm 10:3 tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.
  60. Psalm 10:3 tn Another option is to translate, “he blesses one who robs others, [but] he curses the Lord.” In this case the subject of the verbs is “the wicked man” mentioned in the previous line, and “the one who robs others” is the object of the verb בָּרַךְ (barakh), which is understood in its usual sense of “bless.”
  61. Psalm 10:4 tn Heb “the wicked [one], according to the height of his nose, he does not seek, there is no God, all his thoughts.” The phrase “height of his nose” probably refers to an arrogant or snooty attitude; it likely pictures one with his nose turned upward toward the sky in pride. One could take the “wicked” as the subject of the negated verb “seek,” in which case the point is that the wicked do not “seek” God. The translation assumes that this statement, along with “there is no God,” is what the wicked man thinks to himself. In this case God is the subject of the verb “seek,” and the point is that God will not hold the wicked man accountable for his actions. Verse 13 strongly favors this interpretation. The statement “there is no God” is not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see v. 11).
  62. Psalm 10:5 tn Heb “they are firm, his ways, at every time.” The verb חַיִל (khayil, “be firm, be strong”) occurs only here and in Job 20:21, where it has the sense “endure.”
  63. Psalm 10:5 tc Heb “[on a] height, your judgments from before him.” If the MT is retained, then the idea may be that God’s “judgments” are high above (i.e., not recognized) by the wicked man. However, the syntax is awkward. The translation assumes an emendation of מָרוֹם (marom, “height”) to סָרוּ (saru, “[your judgments] are turned aside”), the final mem (ם) being dittographic (note the initial mem on the immediately following word [מִשְׁפָּטֶיךָ, mishpatekha, “your judgments”). “Judgments” probably refers here to God’s laws or commands, rather than his judicial decisions or acts of judgment.
  64. Psalm 10:5 tn Heb “all his enemies, he snorts against them.” This may picture the wicked man defiantly challenging his enemies because he is confident of success. Another option is to take יָפִיחַ (yafiakh) from the root יָפַח (yafakh, “to testify”) and translate “he testifies against all his enemies,” implying that he gets the upper hand over them in legal battles. The noun יָפֵחַ (yafeakh, “witness”) is attested in biblical Hebrew (see Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3). The verb, however, is not clearly attested.
  65. Psalm 10:6 tn Heb “he says in his heart/mind.”
  66. Psalm 10:6 tn Heb “not . . . for a generation and a generation.” The traditional accentuation of the MT understands the words “for a generation and a generation” with the following line.
  67. Psalm 10:6 tn Heb “who, not in calamity.” If אֲשֶׁר (ʾasher) is taken as a relative pronoun here, then one could translate, “[I] who [am] not in calamity.” Some emend אֲשֶׁר to אֹשֶׁר (ʾosher, “happiness”; see HALOT 99 s.v. אֹשֶׁר); one might then translate, “[I live in] happiness, not in calamity.” The present translation assumes that אֲשֶׁר functions here as a causal conjunction, “because, for.” For this use of אֲשֶׁר, see BDB 83 s.v. אֲשֶׁר 8.c (where the present text is not cited).
  68. Psalm 10:7 tn Heb “[with] a curse his mouth is full, and lies and injury.”
  69. Psalm 10:7 tn Heb “under his tongue are destruction and wickedness.” The words translated “destruction and wickedness” are also paired in Ps 90:10. They also appear in proximity in Pss 7:14 and 55:10.
  70. Psalm 10:8 tn Heb “he sits in the ambush of the villages.”
  71. Psalm 10:8 tn Heb “his eyes for an unfortunate person lie hidden.” The language may picture a lion (see v. 9) peering out from its hiding place in anticipation that an unsuspecting victim will soon come strolling along.
  72. Psalm 10:9 tn Or “in its den.”
  73. Psalm 10:9 tn The verb, which also appears in the next line, occurs only here and in Judg 21:21.
  74. Psalm 10:9 tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.
  75. Psalm 10:9 tn Or “when he [i.e., the wicked man] pulls in his net.”sn The background of the imagery is hunting, where the hunter uses a net to entrap an unsuspecting bird or wild animal.
  76. Psalm 10:10 tn Heb “he crushes, he is bowed down, and he falls into his strong [ones], [the] unfortunate [ones].” This verse presents several lexical and syntactical difficulties. The first word (יִדְכֶּה, yidkeh) is an otherwise unattested Qal form of the verb דָּכָה (dakhah, “crush”). (The Qere [marginal] form is imperfect; the consonantal text [Kethib] has the perfect with a prefixed conjunction vav [ו].) If the wicked man’s victim is the subject, which seems to be the case (note the two verbs which follow), then the form should be emended to a Niphal (יִדָּכֶה, yiddakheh). The phrase בַּעֲצוּמָיו (baʿatsumayv, “into his strong [ones]”), poses interpretive problems. The preposition ב (bet) follows the verb נָפַל (nafal, “fall”), so it may very well carry the nuance “into” here, with “his strong [ones]” then referring to something into which the oppressed individual falls. Since a net is mentioned in the preceding verse as the instrument used to entrap the victim, it is possible that “strong [ones]” here refers metonymically to the wicked man’s nets or traps. Ps 35:8 refers to a man falling into a net (רֶשֶׁת, reshet), as does Ps 141:10 (where the plural of מִכְמָר [mikhmar, “net”] is used). A hunter’s net (רֶשֶׁת), is associated with snares (פַּח [pakh], מֹקְשִׁים, [moqeshim]) and ropes (חֲבָלִים, khavalim) in Ps 140:5. The final word in the verse (חֶלְכָּאִים (khelkaʾim, “unfortunate [ones]”) may be an alternate form of חֵלְכָח (khelekhakh, “unfortunate [one]”; see vv. 8, 14). The Qere (marginal reading) divides the form into two words, חֵיל כָּאִים (khel kaʾim, “army/host of disheartened [ones]”). The three verb forms in v. 10 are singular because the representative “oppressed” individual is the grammatical subject (see the singular עָנִי [ʿani] in v. 9).
  77. Psalm 10:11 tn Heb “he says in his heart.” See v. 6.
  78. Psalm 10:11 tn Heb “God forgets, he hides his face, he never sees.”
  79. Psalm 10:12 sn Rise up, O Lord! The psalmist’s mood changes from lament to petition and confidence.
  80. Psalm 10:12 tn Heb “lift up your hand.” Usually the expression “lifting the hand” refers to praying (Pss 28:2; 134:2) or making an oath (Ps 106:26), but here it probably refers to “striking a blow” (see 2 Sam 18:28; 20:21). Note v. 15, where the psalmist asks the Lord to “break the arm of the wicked.” A less likely option is that the psalmist is requesting that the Lord declare by oath his intention to intervene.
  81. Psalm 10:13 tn The rhetorical question expresses the psalmist’s outrage that the wicked would have the audacity to disdain God.
  82. Psalm 10:13 tn Heb “he says in his heart” (see vv. 6, 11). Another option is to understand an ellipsis of the interrogative particle here (cf. the preceding line), “Why does he say in his heart?”
  83. Psalm 10:13 tn Here the wicked man addresses God directly.
  84. Psalm 10:13 tn Heb “you will not seek.” The verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as generalizing about what is typical and translate, “you do not hold [people] accountable.”
  85. Psalm 10:14 tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”
  86. Psalm 10:14 tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”
  87. Psalm 10:14 tn Here the imperfect emphasizes God’s typical behavior.
  88. Psalm 10:14 tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.
  89. Psalm 10:14 tn Heb “to give into your hand, upon you, he abandons, [the] unfortunate [one].” The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God’s hand. Elsewhere the idiom “give into the hand” means to deliver into one’s possession. If “to give” goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that “to give” goes with what follows (cf. NEB, NIV, NRSV). The verb יַעֲזֹב (yaʿazov) here has the nuance “entrust” (see Gen 39:6; Job 39:11); the direct object (“[his] cause”) is implied.
  90. Psalm 10:14 tn Or “help.”
  91. Psalm 10:14 tn Heb “[for] one who is fatherless, you are a deliverer.” The noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9).sn The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
  92. Psalm 10:15 sn The arm symbolizes the strength of the wicked, which they use to oppress and exploit the weak.
  93. Psalm 10:15 tn Heb “you seek his wickedness.” As in v. 13, the verb דָּרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as describing a fact, “you hold him accountable,” or as anticipating divine judgment, “you will hold him accountable.” However, since the verb is in apparent parallelism with the preceding imperative (“break”), it is better to understand the imperfect as expressing the psalmist’s desire or request.
  94. Psalm 10:15 tn Heb “you will not find.” It is uncertain how this statement relates to what precedes. Some take בַּל (bal), which is used as a negative particle in vv. 10:4, 6, 11, 18, as asseverative here, “Indeed find (i.e., judge his wickedness).” The translation assumes that the final words are an asyndetic relative clause which refers back to what the wicked man boasted in God’s face (“you will not find [i.e., my wickedness]”). See v. 13.
  95. Psalm 10:16 tn Heb “the Lord is king forever and ever.”
  96. Psalm 10:16 tn Or “the nations perish from his land.” The perfect verb form may express what is typical or it may express rhetorically the psalmist’s certitude that God’s deliverance is “as good as done.”sn The nations may be the underlying reality behind the psalmist’s references to the “wicked” in the earlier verses. This reference to the nations may have motivated the combining of Ps 10 with Ps 9 (see Ps 9:5, 15, 19).
  97. Psalm 10:17 sn You have heard. The psalmist is confident that God has responded positively to his earlier petitions for divine intervention. The psalmist apparently prayed the words of vv. 16-18 after the reception of an oracle of deliverance (given in response to the confident petition of vv. 12-15) or after the Lord actually delivered him from his enemies.
  98. Psalm 10:17 tn Heb “desire.”
  99. Psalm 10:17 tn Heb “you make firm their heart, you cause your ear to listen.”
  100. Psalm 10:18 tn Heb “to judge (on behalf of),” or “by judging (on behalf of).”
  101. Psalm 10:18 tn Heb “crushed.” See v. 10.
  102. Psalm 10:18 tn Heb “he will not add again [i.e., “he will no longer”] to terrify, man from the earth.” The Hebrew term אֱנוֹשׁ (ʾenosh, “man”) refers here to the wicked nations (v. 16). By describing them as “from the earth,” the psalmist emphasizes their weakness before the sovereign, eternal king.
  103. Psalm 11:1 sn Psalm 11. The psalmist rejects the advice to flee from his dangerous enemies. Instead he affirms his confidence in God’s just character and calls down judgment on evildoers.
  104. Psalm 11:1 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
  105. Psalm 11:1 tn The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
  106. Psalm 11:1 tc The MT is uncertain here. The Kethib (consonantal text) reads: “flee [masculine plural!] to your [masculine plural!] mountain, bird.” The Qere (marginal reading) has “flee” in a feminine singular form, agreeing grammatically with the addressee, the feminine noun “bird.” Rather than being a second masculine plural pronominal suffix, the ending כֶם- (-khem) attached to “mountain” is better interpreted as a second feminine singular pronominal suffix followed by an enclitic mem (ם). “Bird” may be taken as vocative (“O bird”) or as an adverbial accusative of manner (“like a bird”). Either way, the psalmist’s advisers compare him to a helpless bird whose only option in the face of danger is to fly away to an inaccessible place.
  107. Psalm 11:2 tn In the psalms the “wicked” (רְשָׁעִים, reshaʿim) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and threaten his people (Ps 3:8).
  108. Psalm 11:2 tn The Hebrew imperfect verbal form depicts the enemies’ hostile action as underway.
  109. Psalm 11:2 tn Heb “a bow.”
  110. Psalm 11:2 sn In the darkness. The enemies’ attack, the precise form of which is not indicated, is compared here to a night ambush by archers; the psalmist is defenseless against this deadly attack.
  111. Psalm 11:2 tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 32:11; 36:10; 64:10; 94:15; 97:11).
  112. Psalm 11:3 tn The precise meaning of this rare word is uncertain. An Ugaritic cognate is used of the “bottom” or “base” of a cliff or mountain (see G. R. Driver, Canaanite Myths and Legends, 47, 159). The noun appears in postbiblical Hebrew with the meaning “foundation” (see Jastrow 1636 s.v. שָׁת).
  113. Psalm 11:3 tn The singular form is used here in a collective or representative sense. Note the plural form “pure [of heart]” in the previous verse.
  114. Psalm 11:3 sn The quotation of the advisers’ words (which begins in 11:1c) ends at this point. They advise the psalmist to flee because the enemy is poised to launch a deadly attack. In such a lawless and chaotic situation godly people like the psalmist can accomplish nothing, so they might as well retreat to a safe place.
  115. Psalm 11:4 tn Because of the royal imagery involved here, one could translate “lofty palace.” The Lord’s heavenly temple is in view here (see Mic 1:2-4).
  116. Psalm 11:4 sn The Lord’s throne is in heaven. The psalmist is confident that the Lord reigns as sovereign king, “keeps an eye on” all people, and responds in a just manner to the godly and wicked.
  117. Psalm 11:4 sn His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all.
  118. Psalm 11:4 tn The two Hebrew imperfect verbal forms in this verse describe the Lord’s characteristic activity.
  119. Psalm 11:4 tn Heb “eyelids.”
  120. Psalm 11:4 tn For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.
  121. Psalm 11:4 tn Heb “test the sons of men.”
  122. Psalm 11:5 tn Heb “examines,” the same verb used in v. 4b. But here it is used in a metonymic sense of “examine and approve” (see Jer 20:12).
  123. Psalm 11:5 tn The singular form is used here in a collective or representative sense. Note the plural form “pure (of heart)” in v. 2.
  124. Psalm 11:5 tn Heb “his [very] being.” A נֶפֶשׁ (nefesh, “being, soul”) is also attributed to the Lord in Isa 1:14, where a suffixed form of the noun appears as the subject of the verb “hate.” Both there and here the term is used of the seat of one’s emotions and passions.
  125. Psalm 11:5 sn He hates the wicked. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds, and actively opposes and judges them for their wickedness. See Ps 5:5.
  126. Psalm 11:5 tn Heb “the wicked [one] and the lover of violence.” The singular form is used here in a collective or representative sense. Note the plural form רְשָׁעִים (reshaʿim, “wicked [ones]”) in vv. 2 and 6.
  127. Psalm 11:6 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord rain down”), not indicative (“The Lord rains down”; see also Job 20:23). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that God will do so. In this way the psalmist seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57.
  128. Psalm 11:6 tc The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhame, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16.
  129. Psalm 11:6 sn The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.
  130. Psalm 11:6 tn Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת (zilʿafot) is uncertain. It may mean “raging heat” (BDB 273 s.v. זַלְעָפָה) or simply “rage” (HALOT 272 s.v. זַלְעָפָה). If one understands the former sense, then one might translate “hot wind” (cf. NEB, NRSV). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15-16).
  131. Psalm 11:7 tn Or “for.”
  132. Psalm 11:7 tn Or “righteous.”
  133. Psalm 11:7 tn Heb “he loves righteous deeds.” The “righteous deeds” are probably those done by godly people (see v. 5). The Lord “loves” such deeds in the sense that he rewards them. Another option is to take צְדָקוֹת (tsedaqot) as referring to God’s acts of justice (see Ps 103:6). In this case one could translate, “he loves to do just deeds.”
  134. Psalm 11:7 tn Heb “the upright will see his face.” The singular subject (“upright”) does not agree with the plural verb. However, collective singular nouns can be construed with a plural predicate (see GKC 462 §145.b). Another possibility is that the plural verb יֶחֱזוּ (yekhezu) should be emended to an original singular form. To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 17:15 and Job 33:26 [where רָאָה (raʾah), not חָזָה (khazah), is used]). On the form פָנֵימוֹ (fanemo, “his face”) see GKC 300-301 §103.b, n. 3.
  135. Psalm 12:1 sn Psalm 12. The psalmist asks the Lord to intervene, for society is overrun by deceitful, arrogant oppressors and godly individuals are a dying breed. When the Lord announces his intention to defend the oppressed, the psalmist affirms his confidence in the divine promise.
  136. Psalm 12:1 tn The meaning of the Hebrew term שְׁמִינִית (sheminit) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
  137. Psalm 12:1 tn The singular form is collective or representative. Note the plural form “faithful [ones]” in the following line. A “godly [one]” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 18:25; 31:23; 37:28; 86:2; 97:10).
  138. Psalm 12:1 tn Or “have come to an end.”
  139. Psalm 12:1 tn Heb “the faithful [ones] from the sons of man.”
  140. Psalm 12:1 tn The Hebrew verb פָּסַס (pasas) occurs only here. An Akkadian cognate means “efface, blot out.”
  141. Psalm 12:2 tn Heb “falsehood they speak, a man with his neighbor.” The imperfect verb forms in v. 2 describe what is typical in the psalmist’s experience.
  142. Psalm 12:2 tn Heb “[with] a lip of smoothness, with a heart and a heart they speak.” Speaking a “smooth” word refers to deceptive flattery (cf. Ps 5:9; 55:21; Prov 2:16; 5:3; 7:5, 21; 26:28; 28:23; Isa 30:10). “Heart” here refers to their mind, from which their motives and intentions originate. The repetition of the noun indicates diversity (see GKC 396 §123.f, IBHS 116 §7.2.3c, and Deut 25:13, where the phrase “weight and a weight” refers to two different measuring weights). These people have two different types of “hearts.” Their flattering words seem to express kind motives and intentions, but this outward display does not really reflect their true motives. Their real “heart” is filled with evil thoughts and destructive intentions. The “heart” that is seemingly displayed through their words is far different from the real “heart” they keep disguised. (For the idea see Ps 28:3.) In 1 Chr 12:33 the phrase “without a heart and a heart” means “undivided loyalty.”
  143. Psalm 12:3 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord cut off”), not indicative (“The Lord will cut off”; see also Ps 109:15 and Mal 2:12). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that he will. In this way he seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57.
  144. Psalm 12:3 tn Heb “a tongue speaking great [things].”
  145. Psalm 12:4 tn Heb “which say.” The plural verb after the relative pronoun indicates a plural antecedent for the pronoun, probably “lips” in v. 3.
  146. Psalm 12:4 tn Heb “to our tongue we make strong.” The Hiphil of גָבַר (gavar) occurs only here and in Dan 9:27, where it refers to making strong, or confirming, a covenant. Here in Ps 12 the evildoers “make their tongue strong” in the sense that they use their tongue to produce flattering and arrogant words to accomplish their purposes. The preposition ל (lamed) prefixed to “our tongue” may be dittographic.
  147. Psalm 12:4 tn Heb “our lips [are] with us.” This odd expression probably means, “our lips are in our power,” in the sense that they say what they want, whether it be flattery or boasting. For other cases where אֵת (ʾet, “with”) has the sense “in the power of,” see Ps 38:10 and other texts listed by BDB 86 s.v. 3.a.
  148. Psalm 12:4 sn The rhetorical question expresses the arrogant attitude of these people. As far as they are concerned, they are answerable to no one for how they speak.
  149. Psalm 12:5 tn The term translated “oppressed” is an objective genitive; the oppressed are the recipients/victims of violence.
  150. Psalm 12:5 tn Elsewhere in the psalms this noun is used of the painful groans of prisoners awaiting death (79:11; 102:20). The related verb is used of the painful groaning of those wounded in combat (Jer 51:52; Ezek 26:15) and of the mournful sighing of those in grief (Ezek 9:4; 24:17).
  151. Psalm 12:5 tn Heb “I will rise up.”
  152. Psalm 12:5 tn Heb “I will place in deliverance, he pants for it.” The final two words in Hebrew (יָפִיחַ לוֹ, yafiakh lo) comprise an asyndetic relative clause, “the one who pants for it.” “The one who pants” is the object of the verb “place” and the antecedent of the pronominal suffix (in the phrase “for it”) is “deliverance.” Another option is to translate, “I will place in deliverance the witness for him,” repointing יָפִיחַ (a Hiphil imperfect from פּוּחַ, puakh, “pant”) as יָפֵחַ (yafeakh), a noun meaning “witness.” In this case the Lord would be promising protection to those who have the courage to support the oppressed in the court of law. However, the first part of the verse focuses on the oppressed, not their advocates.
  153. Psalm 12:6 tn Heb “the words of the Lord are pure words,” i.e., untainted by falsehood or deception (in contrast to the flattery of the evildoers, v. 2).
  154. Psalm 12:6 tn Heb “[like] silver purified in a furnace of [i.e., “on”] the ground, refined seven times.” The singular participle מְזֻקָּק (mezuqqaq, “refined”) modifies “silver.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of שִׁבְעָתָיִם (shivʿatayim, “seven times”), see Gen 4:15, 24; Ps 79:12; Prov 6:31; Isa 30:26.
  155. Psalm 12:7 tn The third person plural pronominal suffix on the verb is masculine, referring back to the “oppressed” and “needy” in v. 5 (both of those nouns are plural in form), suggesting that the verb means “protect” here. The suffix does not refer to אִמֲרוֹת (ʾimarot, “words”) in v. 6, because that term is feminine gender.
  156. Psalm 12:7 tn Heb “you will protect him from this generation permanently.” The third masculine singular suffix on the verb “protect” is probably used in a distributive sense, referring to each one within the group mentioned previously (the oppressed/needy, referred to as “them” in the preceding line). On this grammatical point see GKC 396 §123.f (where the present text is not cited). (Some Hebrew mss and ancient textual witnesses read “us,” both here and in the preceding line.) The noun דוֹר (dor, “generation”) refers here to the psalmist’s contemporaries, who were characterized by deceit and arrogance (see vv. 1-2). See BDB 189-90 s.v. for other examples where “generation” refers to a class of people.
  157. Psalm 12:8 tn Heb “the wicked walk all around.” One could translate v. 8a as an independent clause, in which case it would be a concluding observation in proverbial style. The present translation assumes that v. 8a is a subordinate explanatory clause, or perhaps a subordinate temporal clause (“while the wicked walk all around”). The adverb סָבִיב (saviv, “around”), in combination with the Hitpael form of the verb “walk” (which indicates repeated action), pictures the wicked as ubiquitous. They have seemingly overrun society.
  158. Psalm 12:8 tn Heb “when evil is lifted up by the sons of man.” The abstract noun זֻלּוּת (zulut, “evil”) occurs only here. On the basis of evidence from the cognate languages (see HALOT 272 s.v.), one might propose the meaning “base character,” or “morally foolish behavior.”
  159. Psalm 13:1 sn Psalm 13. The psalmist, who is close to death, desperately pleads for God’s deliverance and affirms his trust in God’s faithfulness.
  160. Psalm 13:1 tn Heb “will you forget me continually.”
  161. Psalm 13:1 tn Heb “will you hide your face from me.”
  162. Psalm 13:2 tn Heb “How long will I put counsel in my being?”
  163. Psalm 13:2 tn Heb “[with] grief in my heart by day.”
  164. Psalm 13:2 tn Heb “be exalted over me.” Perhaps one could translate, “How long will my enemy defeat me?”
  165. Psalm 13:3 tn Heb “see.”
  166. Psalm 13:3 tn Heb “Give light [to] my eyes.” The Hiphil of אוּר (ʾur), when used elsewhere with “eyes” as object, refers to the law of God giving moral enlightenment (Ps 19:8), to God the creator giving literal eyesight to all people (Prov 29:13), and to God giving encouragement to his people (Ezra 9:8). Here the psalmist pictures himself as being on the verge of death. His eyes are falling shut and, if God does not intervene soon, he will “fall asleep” for good.
  167. Psalm 13:3 tn Heb “or else I will sleep [in?] the death.” Perhaps the statement is elliptical, “I will sleep [the sleep] of death,” or “I will sleep [with the sleepers in] death.”
  168. Psalm 13:4 tn Heb “or else.”
  169. Psalm 13:4 tn Heb “or else.”
  170. Psalm 13:5 tn The grammatical construction used here (conjunction with independent pronoun) highlights the contrast between the psalmist’s defeated condition envisioned in v. 4 and confident attitude he displays in v. 5.
  171. Psalm 13:5 tn Heb “may my heart rejoice in your deliverance.” The verb form is jussive. Having expressed his trust in God’s faithful character and promises, the psalmist prays that his confidence will prove to be well-placed. “Heart” is used here of the seat of the emotions.
  172. Psalm 13:6 tn The verb form is cohortative, indicating the psalmist’s resolve (or vow) to praise the Lord when deliverance arrives.
  173. Psalm 13:6 tn Or “for he will have vindicated me.” The verb form indicates a future perfect here. The idiom גָמַל עַל (gamal ʿal) means “to repay,” here in a positive sense.
  174. Psalm 14:1 sn Psalm 14. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.
  175. Psalm 14:1 tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.
  176. Psalm 14:1 sn “There is no God.” The statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that God is unconcerned about how men live morally and ethically (see Ps 10:4, 11).
  177. Psalm 14:1 tn Heb “they act corruptly, they make a deed evil.” The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism—living as if there is no God who will hold them accountable for their actions—makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.
  178. Psalm 14:1 tn Heb “there is none that does good.”
  179. Psalm 14:2 sn The picture of the Lord looking down from heaven draws attention to his sovereignty over the world.
  180. Psalm 14:2 tn Heb “upon the sons of man.”
  181. Psalm 14:2 tn Or “acts wisely.” The Hiphil is exhibitive.
  182. Psalm 14:2 sn Anyone who is wise and seeks God refers to the person who seeks to have a relationship with God by obeying and worshiping him.
  183. Psalm 14:3 tn Heb “everyone turns aside.”
  184. Psalm 14:3 tn Heb “together they are corrupt.”
  185. Psalm 14:3 tn Heb “there is none that does good.”
  186. Psalm 14:4 tn Heb “all the workers of wickedness.” See Pss 5:5; 6:8.
  187. Psalm 14:4 tn Heb “Do they not understand?” The rhetorical question (rendered in the translation as a positive affirmation) expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-7).
  188. Psalm 14:5 tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror.
  189. Psalm 14:5 tn Heb “for God is with a godly generation.” The Hebrew noun דּוֹר (dor, “generation”) refers here to the general class of people who are characterized by godliness. See BDB 190 s.v. for other examples where “generation” refers to a class of people.
  190. Psalm 14:6 tn Heb “the counsel of the oppressed you put to shame.” Using a second person plural verb form, the psalmist addresses the wicked. Since the context indicates their attempt to harm the godly will be thwarted, the imperfect should be taken in a subjunctive (cf. NASB, NRSV) rather than an indicative manner (cf. NIV). Here it probably expresses their desire or intent (“want to humiliate”).
  191. Psalm 14:6 tn It is unlikely that כִּי (ki) has a causal force here. The translation assumes a concessive force; another option is to understand an asseverative use (“certainly, indeed”).
  192. Psalm 14:6 tn Heb “his.” The antecedent of the singular pronoun is the singular form עָנִי (ʿani, “oppressed”) in the preceding line. The singular is collective or representative here (and thus translated as plural, “they”).
  193. Psalm 14:7 sn The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
  194. Psalm 14:7 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shevut) is apparently a cognate accusative of שׁוּב (shuv).
  195. Psalm 14:7 tn The verb form is jussive.
  196. Psalm 14:7 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
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Psalm 15
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Proverbs 1
New English Translation

Introduction to the Book

1 The proverbs[a] of Solomon,[b] son of David, king of Israel:
2 To[c] learn[d] wisdom[e] and moral instruction,[f]
to discern[g] wise counsel.[h]
3 To receive[i] moral instruction[j] in skillful living,[k]
with[l] righteousness,[m] justice,[n] and equity.[o]
4 To impart[p] shrewdness[q] to the morally naive,[r]
a discerning[s] plan[t] to the young person.[u]
5 (Let the wise also[v] hear[w] and gain[x] instruction,
and let the discerning[y] acquire guidance![z])
6 To discern[aa] the meaning of[ab] a proverb and a parable,[ac]
the sayings of the wise[ad] and their riddles.[ae]

Introduction to the Theme of the Book

7 Fearing the Lord[af] is the beginning[ag] of discernment,[ah]
but[ai] fools[aj] have despised[ak] wisdom and moral instruction.[al]
8 Listen,[am] my child,[an] to the instruction[ao] from[ap] your father,
and do not forsake the teaching[aq] from[ar] your mother.
9 For they will be like[as] an elegant[at] garland[au] on[av] your head,
and like[aw] pendants[ax] around[ay] your neck.

Admonition to Avoid Easy but Unjust Riches

10 My child, if sinners[az] try to entice[ba] you,
do not consent![bb]
11 If they say, “Come with us!
We will[bc] lie in wait[bd] to shed blood;[be]
we will ambush[bf] an innocent person[bg] capriciously.[bh]
12 We will swallow them alive[bi] like Sheol,[bj]
those full of vigor[bk] like those going down to the Pit.
13 We will seize[bl] all kinds of precious wealth;[bm]
we will fill our houses with plunder.[bn]
14 Join with us![bo]
We will all share[bp] equally in what we steal.”[bq]
15 My child, do not go down[br] their way,[bs]
withhold yourself[bt] from their path;[bu]
16 for they[bv] are eager[bw] to inflict harm,[bx]
and they hasten[by] to shed blood.[bz]
17 Surely it is futile to spread[ca] a net
in plain sight of[cb] any bird,[cc]
18 but these men lie in wait for their own blood,[cd]
they ambush their own lives![ce]
19 Such[cf] are the ways[cg] of all who gain profit unjustly;[ch]
it[ci] takes away the life[cj] of those who obtain it![ck]

Warning Against Disregarding Wisdom

20 Wisdom[cl] calls out[cm] in the street,
she shouts loudly[cn] in the plazas;[co]
21 at the head of the noisy streets[cp] she calls,
in the entrances of the gates in the city[cq] she utters her words:[cr]
22 “How long will you simpletons[cs] love naiveté?[ct]
How long[cu] have mockers[cv] delighted in[cw] mockery?[cx]
And how long[cy] will fools[cz] hate knowledge?
23 You should respond to[da] my rebuke.[db]
Then[dc] I would pour out[dd] my thoughts[de] to you;
I would make[df] my words known to you.
24 However,[dg] because[dh] I called but you refused to listen,[di]
because[dj] I stretched out my hand[dk] but no one was paying attention,[dl]
25 and you neglected[dm] all my advice,
and did not comply[dn] with my rebuke,
26 so[do] I myself will laugh[dp] when disaster strikes you,[dq]
I will mock when what you dread[dr] comes,
27 when what you dread[ds] comes like a whirlwind,[dt]
and disaster strikes you[du] like a devastating storm,[dv]
when distressing trouble[dw] comes on you.
28 Then they will call to me, but I will not answer;
they will diligently seek[dx] me, but they will not find me.
29 Because[dy] they hated moral knowledge,[dz]
and did not choose to fear the Lord,[ea]
30 they did not comply with my advice,
they spurned[eb] all my rebuke.
31 Therefore[ec] they will eat from the fruit[ed] of their way,[ee]
and they will be stuffed full[ef] of their own counsel.
32 For the waywardness[eg] of the
simpletons will kill[eh] them,
and the careless ease[ei] of fools will destroy them.
33 But the one who listens[ej] to me will live in security,[ek]
and will be at ease[el] from the dread of harm.”

Footnotes

  1. Proverbs 1:1 tn The noun מָשָׁל (mashal) can mean an object lesson based on or using a comparison or analogy. It may be a short pithy statement (Ezek 16:44), object lesson drawn from experience (Ps 78:2-6), saying or by-word (Deut 28:37), or an oracle of future blessing (Ezek 21:1-5). Here it means an object lesson setting out courses of action. It helps one choose the course of action to follow or avoid.
  2. Proverbs 1:1 sn The phrase “The Proverbs of Solomon” is a title for the entire book. The title does not mean that Solomon authored or collected all the proverbs in this book. Some sections are collections from different authors: the sayings of the wise (22:17-24:22), more sayings of the wise (24:23-34), the words of Agur (Prov 30:1-33) and Lemuel (Prov 31:1-9). The title does not imply that the book was in its final canonical form in the days of Solomon; the men of Hezekiah added a collection of Solomonic proverbs to the existing form of the book (25:1-29:27). The original collection of Solomonic proverbs appears to be the collection of short pithy sayings in 10:1-22:16, and the title might have originally introduced only these. There is question whether chapters 1-9 were part of the original form of the book in the days of Solomon because they do not fit under the title; they are not “proverbs” per se (sentence sayings) but introductory admonitions (longer wisdom speeches). Chapters 1-9 could have been written by Solomon and perhaps added later by someone else. Or they could have been written by someone else and added later in the days of Hezekiah.
  3. Proverbs 1:2 tn The infinitive construct with ל (lamed) here designates purpose. This is the first of five purpose clauses in the opening section (1:2a, 2b, 3a, 4a, 6a). These closely related clauses reveal the purpose of the collection of proverbs in general.
  4. Proverbs 1:2 tn As a stative verb יָדַע (yadaʿ) can mean “to know” or, as here, “to come to know,” or “to become wise in” (BDB 394). This term refers to experiential knowledge, not just cognitive knowledge; it includes the intellectual assimilation and practical use of what is acquired.
  5. Proverbs 1:2 sn The noun “wisdom” (חָכְמָה, khokhmah) could be nuanced “moral skill.” It refers to “skill” that produces something of value. It is used in reference to the skill of seamen (Ps 107:27), abilities of weavers (Exod 35:26), capabilities of administrators (1 Kgs 3:28), or skill of craftsmen (Exod 31:6). In the realm of moral living, it refers to skill in living—one lives life with moral skill so that something of lasting value is produced from one’s life. Deut 4:6 refers to the statutes and laws given by God as Israel’s wisdom.
  6. Proverbs 1:2 tn Heb “instruction.” The noun מוּסָר (musar) has a three-fold range of meaning: (1) physical or parental: “discipline; chastisement” (2) verbal: “warning; exhortation” and (3) moral: “training; instruction” (BDB 416; HALOT 557). Throughout the Book of Proverbs the term includes moral training and instruction which may go hand in hand with either of the first two areas of meaning. The “parental” discipline may also be chastisement from God. Four times (1:2, 7; 15:33; 23:23) the term is paired with חָכְמָה (khokhmah, “wisdom, moral skill”).
  7. Proverbs 1:2 tn The infinitive construct with ל (lamed) here designates a second purpose of the book: to compare and to make proper evaluation of the sayings of the wise. The term בִין (bin, “to discern”) refers to the ability to make distinctions between things, to understand, or to consider (HALOT 122).
  8. Proverbs 1:2 tn Heb “words of discernment.” The noun בִּינָה (binah, “discernment”) functions as an attributive genitive: “discerning words” or “wise sayings” (so NLT). This noun is a cognate accusative of the infinitive of the same root לְהָבִין (lehavin, “to discern”). The phrase “to discern words of discernment” refers to understanding words that give insight, or wise sayings, such as in Proverbs.
  9. Proverbs 1:3 tn The infinitive construct with ל (lamed) here designates a further purpose of the book: This focuses on the purpose of the book from the perspective of the student/disciple. The verb לָקַח (laqakh, “receive”) here means to acquire something. It is parallel to the verb “treasure up” in 2:1.
  10. Proverbs 1:3 tn Heb “instruction.” See note on the same term in 1:2.
  11. Proverbs 1:3 tn Heb “prudence.” The Hiphil infinitive absolute הַשְׂכֵּל (haskel, “of prudence”) functions as a genitive of content (“about prudence”) or of result, (“leading to prudence”). The basic meaning of שָׂכַל is “to be prudent” or “be successful” (cf. BDB 968; HALOT 1328). In the Hiphil it means “to act in a prudent way,” “to have insight (leading to prudent behavior),” to “have success (resulting from prudence)”, or “to dispense prudence” (i.e., instruct in wisdom). Elsewhere, the term describes the prudent actions of Abigail in contrast to her foolish husband Nabal (1 Sam 25).
  12. Proverbs 1:3 tn Heb “righteousness and justice and equity.” The three nouns that follow “instruction in prudence (or skillful living)” are adverbial accusatives of manner, describing the ways in which prudent living should be manifested: “with righteousness, justice, and equity.” The term “with” does not appear in the Hebrew text, but is implied by the syntax and inserted for clarity.
  13. Proverbs 1:3 sn The word “righteousness” (צֶדֶק, tsedeq) describes conduct that conforms to a standard. Elsewhere it is used in a concrete sense to refer to commercial weights and measures that conform to a standard (Deut 25:15). In the moral realm it refers to “righteous” conduct that conforms to God’s law.
  14. Proverbs 1:3 tn Heb “and justice.” The Hebrew conjunction “and” is omitted in the translation for the sake of English style.sn The noun מִשְׁפָּט (mishpat, “justice, judgment”) refers especially to legal matters in court whether the legal case, precedent, or judicial decision (e.g. 1 Kgs 3:28). But it also refers broadly to the concept of justice. Part of learning prudence is to make decisions that are just and right.
  15. Proverbs 1:3 sn The Hebrew noun translated “equity” comes from the root יָשָׁר (yashar) which has the basic idea of “upright, straight, right.” It refers to activity that is morally upright and straight, that is, on the proper moral path. Elsewhere it is used in a concrete sense to describe cows walking straight down a path without turning right or left (1 Sam 6:12). Wisdom literature often uses the motif of the straight path to describe a morally “straight” life.
  16. Proverbs 1:4 tn Heb “to give.” The infinitive construct with ל (lamed) here introduces the fourth purpose of the book, now from the perspective of the teacher. It is what the wise instructor, or sage, wants to impart to the naive youths.
  17. Proverbs 1:4 tn The noun עָרְמָה (ʿormah) “prudence, shrewdness, craftiness” (BDB 791 s.v.) or “cleverness” (HALOT 886 s.v. 1) refers to a shrewd plan of action, viewed positively or negatively. It is used negatively of planned deception (Josh 9:4) and premeditated murder (Exod 21:14). The related adjective described the serpent as “shrewd, crafty, cunning” (Gen 3:1); it describes cunning plans (Job 5:12) and deception (Job 15:5). The related verb describes a wicked concocted plan (Ps 83:4). The term is used positively of a morally prudent lifestyle (Prov 8:5, 12; 15:5; 19:25). There is no virtue for simpletons to be unaware in this world; they need to be wise as serpents. Proverbs provide a morally shrewd plan for life.
  18. Proverbs 1:4 tn Heb “the naive” or “simpleton.” The substantival adjective פֶּתִי (peti) means “simple; open-minded” in the sense of being open and easily influenced by either wisdom or folly (BDB 834 s.v.; HALOT 989 s.v. I פֶּתִי). The simpleton is easily enticed and misled (Prov 1:32; 7:7; 9:6; 22:3; 27:12); believes everything, including bad counsel (Prov 14:15); lacks moral prudence (Prov 8:5; 19:25); needs discernment (Prov 21:11); but is capable of learning (Prov 9:4, 16). The related verb means “to be wide open; open-minded; enticed, deceived” (BDB 834). The term describes one easily persuaded and gullible, open to any influence, good or bad (cf. NLT “the simpleminded”). This is the “wide-eyed youth” who is headed for trouble unless he listens to the counsel of wisdom.
  19. Proverbs 1:4 tn Heb “knowledge and purpose.” The noun דַּעַת (daʿat, “knowledge”) may be nuanced “discernment” here (HALOT 229 s.v. I דַּעַת 4). The nouns דַּעַת וּמְזִמָּה (daʿat umezimmah, “discernment and purpose”) form a hendiadys (two nouns joined with vav to describe the same thing). The first noun functions adjectivally and the second functions as a noun: “discerning plan.” This parallels “a shrewd plan for the morally naive” or “a discerning plan for the young person.”
  20. Proverbs 1:4 tn The noun מְזִמָּה (mezimmah) may mean (1) “plan” or (2) “discretion” (BDB 273 s.v.; HALOT 566 s.v.). It describes the ability to make plans or formulate the best course of action for gaining a goal (C. H. Toy, Proverbs [ICC], 7). The related verb זָמַם (zamam) means “to plan; to devise” (BDB 273 s.v.; HALOT 272 s.v. I זמם; e.g., Gen 11:6). Here the nouns “knowledge and plan” (דַּעַת וּמְזִמָּה, daʿat umezimmah) form a hendiadys: knowledge of how to form and carry out a morally wise plan for life.
  21. Proverbs 1:4 tn Heb “young man” or “youth.” The term sometimes applies to an assistant, or servant, or someone in training for a higher position.sn As this second clause does not begin with “and” in Hebrew, it may be understood as an expansion what it means to impart shrewdness.
  22. Proverbs 1:5 tn The term “also” does not appear in the Hebrew text, but is supplied in the translation since the audience has shifted from the young and inexperienced to those already having some wisdom. As such v. 5 functions as a parenthesis in the purpose statements of 1:1-7. The book is not just for beginners; even the wise can become wiser.
  23. Proverbs 1:5 tn The verb יִשְׁמַע (yishmaʿ) functions as a jussive (rather than a imperfect, “he will hear”) as supported in conjunction with the following jussive וְיוֹסֶף (veyosef, “Let him add” or “so that he may add”).
  24. Proverbs 1:5 tn Heb “add.” Or “increase” in insight. The Hiphil verb וְיוֹסֶף (veyosef) is a jussive rather than an imperfect as the final short vowel (segol) and accent on the first syllable shows (BDB 415 s.v. יָסַף Hiph).
  25. Proverbs 1:5 tn The Niphal substantival participle נָבוֹן (navon, “discerning”), rather than the noun, is used to describe a person who is habitually characterized by discernment. 1:5 forms a striking contrast to 1:4—there was the simpleton and the youth, here the wise and discerning. Both need this book.
  26. Proverbs 1:5 tn The noun תַּחְבֻּלָה (takhbulah, “direction; counsel”) refers to moral guidance (BDB 287 s.v.). It is related to חֹבֵל (khovel, “sailor”), חִבֵּל (khibbel, “mast”) and חֶבֶל (khevel, “rope; cord”), so BDB suggests it originally meant directing a ship by pulling ropes on the mast. It is used in a concrete sense of God directing the path of clouds (Job 37:12) and in a figurative sense of moral guidance (Prov 11:14; 20:18; 24:6). Here it refers to the ability to steer a right course through life (A. Cohen, Proverbs, 2).
  27. Proverbs 1:6 tn The infinitive construct with ל (lamed) means “to discern” and introduces the fifth purpose of the book. It focuses on the benefits of proverbs from the perspective of the reader. By studying proverbs the reader will discern the hermeneutical key to understanding more and more proverbs.
  28. Proverbs 1:6 tn The phrase “the meaning of” does not appear in the Hebrew text, but is implied; it is supplied in the translation for the sake of clarity.
  29. Proverbs 1:6 tn The noun מְלִיצָה (melitsah) means “allusive expression; enigma” in general, and “proverb, parable” in particular (BDB 539; HALOT 590). The related noun מֵלִיץ (melits) means “interpreter” (Gen 42:23). The related Arabic root means “to turn aside,” so this Hebrew term might refer to a saying that has a “hidden meaning” to its words; see H. N. Richardson, “Some Notes on לִיץ and Its Derivatives,” VT 5 (1955): 163-79.
  30. Proverbs 1:6 tn This line functions in apposition to the preceding, further explaining the phrase “a proverb and a parable.”
  31. Proverbs 1:6 tn The noun חִידָה (khidah, “riddle”) designates enigmatic sayings whose meaning is obscure or hidden, such as a riddle (Num 12:8; Judg 14:12, 19), allegory (Ezek 17:2), perplexing moral problem (Pss 49:5; 78:2), perplexing question (1 Kgs 10:1 = 2 Chr 9:1) or ambiguous saying (Dan 8:23); see BDB 295 s.v. and HALOT 309 s.v. If this is related to Arabic hada (“to turn aside, avoid”), it refers to sayings whose meanings are obscure. The sayings of the wise often take the form of riddles that must be discerned.
  32. Proverbs 1:7 tn Heb “fear of the Lord.” In this expression (יִרְאַת יְהוָה, yirʾat yehvah) “the Lord” functions as an objective genitive. He is the object of fear and wonder. The term יִרְאָה(yirʾah) comes from the root יָרֵא (yareʾ), the common root for fear in the OT which has a basic three-fold range of meanings: (1) “be in dread or terror” (Deut 1:29; Jonah 1:10), (2) “to stand in awe” (1 Kgs 3:28), (3) “to revere; to respect” (Lev 19:3). With the Lord as the object, it captures the tension of shrinking back in fear and drawing close in awe and adoration. Both categories of meaning appear in Exod 20:20 (where the Lord descended upon Sinai amidst geophysical convulsions). Moses encouraged the Israelites to not be afraid of God striking them dead for no reason (“Do not fear!”) but informed the people that the Lord revealed himself in such a terrifying manner to scare them from sinning (“God has come only to test you and to put the fear of him in you so that you do not sin”). The fear of the Lord is expressed in reverential submission to his will—the characteristic of true worship. The fear of the Lord is the foundation for wisdom (9:10) and the discipline leading to wisdom (15:33). It is expressed in hatred of evil (8:13) and avoidance of sin (16:6), and so results in prolonged life (10:27; 19:23).
  33. Proverbs 1:7 tn The noun רֵאשִׁית (reʾshit) has a two-fold range of meaning (BDB 912 s.v.): (1) “beginning” = first step in a course of action (e.g., Ps 111:10; Prov 17:14; Mic 1:13) or (2) “chief thing” as the principal aspect of something (e.g., Prov 4:7). So fearing the Lord is either (1) the first step in acquiring moral knowledge or (2) the most important aspect of moral knowledge. The first option is preferred because 1:2-6 focuses on the acquisition of wisdom.
  34. Proverbs 1:7 tn Heb “knowledge.” The noun דָּעַת (daʿat, “knowledge”) refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application (BDB 394). It is also used in v. 4 with the nuance “discernment” and the variation of this motto in Prov 9:10 substitutes חָכְמָה (khokhmah, “wisdom, moral skill”) at this point.
  35. Proverbs 1:7 tn The conjunction “but” does not appear in the Hebrew text, but is implied by the antithetical parallelism. It is supplied in the translation for clarity. Note, however that the Hebrew word order is “wisdom and instruction—fools have despised.” Without a conjunction the clash or contrast is held poetically until the end.
  36. Proverbs 1:7 tn The term אֱוִיל (ʾevil, “fool”) refers to a person characterized by moral folly (BDB 17 s.v.). Fools lack understanding (10:21), do not store up knowledge (10:14), fail to attain wisdom (24:7), and refuse correction (15:5; 27:22). They are arrogant (26:5), talk loosely (14:3) and are contentious (20:3). They might have mental intelligence but they are morally foolish. In sum, they are stubborn and “thick-brained” (J. H. Greenstone, Proverbs, 6).
  37. Proverbs 1:7 tn The verb בָּזָה (bazah, “despise”) means to treat things of value with contempt, as if they were worthless (BDB 102 s.v.). The classic example is Esau who despised his birthright and sold it for lentil stew (Gen 25:34). The perfect verb places the life that fools have lived in contrast with the beginning of moral knowledge. Here is the way of wisdom; fools have gone a different way. Now by implication—what is your choice? The translation of the perfect verb depends on whether the verb’s root is stative or dynamic. Stative verbs (verbs that describe a state) may be present time in the perfect and so can have gnomic force (cf. KJV, NASB, ESV, NIV). Dynamic verbs (verbs that describe actions) in the Hebrew perfect form are past or perfective. They may describe a past action which is prototypical of ongoing behavior. This type of root does not have a morphological test to distinguish if it is stative or dynamic. But the meaning “to treat with” despite suggests that it is dynamic, making the perfective translation “have despised” preferred.
  38. Proverbs 1:7 sn Heb “wisdom and instruction fools have despised.” Placing “wisdom and moral instruction” first makes this the focus. The reader is not asked to think primarily about the nature of fools but about the choice regarding wisdom. The pair of terms echoes v. 2a, perhaps forming an inclusio.
  39. Proverbs 1:8 tn The imperative שְׁמַע (shemaʿ, “Listen!”) forms an urgent exhortation which expects immediate compliance with parental instruction.
  40. Proverbs 1:8 tn Heb “my son.” It is likely that collections of proverbs grew up in the royal courts and were designed for the training of the youthful prince. But once the collection was included in the canon, the term “son” would be expanded to mean a disciple, for all the people were to learn wisdom when young. It would not be limited to sons alone but would include daughters—as the expression “the children of (בְּנֵי, bene) Israel” (including males and females) clearly shows. Several passages in the Mishnah and Talmud record instructions to teach daughters the Mosaic law so that they will be righteous and avoid sin as well. The translation “my child,” although not entirely satisfactory, will be used here.
  41. Proverbs 1:8 tn Heb “training” or “discipline.” See note on 1:2.
  42. Proverbs 1:8 tn Heb “of.” The noun אָבִיךָ (ʾavikha, “of your father”) may be classified as a genitive of source.
  43. Proverbs 1:8 tn Heb “instruction.” In Proverbs the noun תּוֹרָה (torah) often means “instruction” or “moral direction” rather than “law” (BDB 435 s.v. 1.a). It is related to יָרָה (yarah, “to point [or, show] the way” in the Hiphil (BDB 435). Instruction attempts to point a person in the right direction (e.g., Gen 46:28).
  44. Proverbs 1:8 tn Heb “of.” The noun אִמֶּךָ (ʾimmekha, “of your mother”) may be classified as a genitive of source.
  45. Proverbs 1:9 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
  46. Proverbs 1:9 tn Heb “a garland of grace.” The word חֵן (khen, “grace”) refers to qualities that make a person pleasant and agreeable, e.g., a gracious and charming person (BDB 336 s.v.). The metaphor compares the teachings that produce these qualities to an attractive wreath.
  47. Proverbs 1:9 tn The noun לִוְיַה (livyah, “wreath; garland”) refers to a headdress and appears only twice in the OT (Prov 1:9; 4:9; BDB 531 s.v.; HALOT 524 s.v.).
  48. Proverbs 1:9 tn Heb “for.”
  49. Proverbs 1:9 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
  50. Proverbs 1:9 tn Cf. KJV, ASV “chains”; NIV “a chain”; but this English term could suggest a prisoner’s chain to the modern reader rather than adornment.
  51. Proverbs 1:9 tn Heb “for.”
  52. Proverbs 1:10 tn The term חַטָּא (khattaʾ) is the common word for “sinner” in the OT. Because the related verb is used once of sling throwers who miss the mark (Judg 20:16), the idea of sin is often explained as “missing the moral mark” (BDB 306-8 s.v.). But the term should not be restricted to simply falling short of the moral ideal. Its basic meaning is to do wrongly. For a slinger or an archer that would mean missing the mark, but in the arena of morality and relationships, behaving wrongly refers to committing an offense or sinning, doing what is wrong. Here it involves the conscious intent to harm, referring to a gang of robbers.
  53. Proverbs 1:10 tn The Piel stem of the verb פָּתָה (patah) means “to persuade, entice” (BDB 834 s.v. פָּתָה 1; see, e.g., Judg 14:15; 16:5; Prov 16:29; Hos 2:16). In this context, the imperfect form יְפַתּוּךָ (yefattukha) considers the process of offering persuasion rather than the result of someone being persuaded and may be nuanced modally: “(If) they attempt to persuade you.”
  54. Proverbs 1:10 tc The MT reads the root אָבָה (ʾavah, “to be willing; to consent”). Some medieval Hebrew mss read the root בּוֹא (boʾ, “to go”): “do not go with them.” The majority of Hebrew mss and the versions support the MT reading, which is the less common word and so the more likely original reading.
  55. Proverbs 1:11 tn The cohortative verb (נֶאֶרְבָה; neʾerevah) could indicate exhortation (“Let us lie in wait!”), resolve (“We will lie in wait!”), or purpose (“so that we may lie in wait”). Regardless of classification the verse indicates both invitation and intention.
  56. Proverbs 1:11 tn The verb אָרַב (ʾarav, “to lie in wait”) is used for planning murder (Deut 19:11), kidnapping (Judg 21:20), or seduction (Prov 23:28).
  57. Proverbs 1:11 tn Heb “for blood.” The term דָּם (dam, “blood”) functions as a metonymy of effect for “blood shed violently” through murder (HALOT 224 s.v. 4).
  58. Proverbs 1:11 tn Heb “lie in hiding.”
  59. Proverbs 1:11 tn The term “innocent” (נָקִי, naqi) intimates that the person to be attacked is harmless.
  60. Proverbs 1:11 tn Heb “without cause” (so KJV, NASB); NCV “just for fun.” The term חִנָּם (khinnam, “without cause”) emphasizes that the planned attack is completely unwarranted.
  61. Proverbs 1:12 tn Heb “life.” The noun חַיִּים (khayyim, “life”) functions as an adverbial accusative of manner: “alive.” The noun is a plural of state, where the plural morpheme is used for the abstract concept (“life” not “lives”).
  62. Proverbs 1:12 tn The noun שְׁאוֹל (sheʾol) can mean (1) “death,” cf. NCV; (2) “the grave,” cf. KJV, NIV, NLT (3) “Sheol” as the realm of departed spirits, cf. NAB “the nether world,” and (4) “extreme danger.” Here it is parallel to the noun בוֹר (vor, “the Pit”) so it is the grave or more likely “Sheol” (cf. ASV, NRSV). Elsewhere Sheol is personified as having an insatiable appetite and swallowing people alive as they descend to their death (e.g., Num 16:30, 33; Isa 5:14; Hab 2:5). The grave is often personified similarly in ancient Near Eastern literature, e.g., in Ugaritic mythological texts Mot (= “death”) is referred to as “the great swallower.”
  63. Proverbs 1:12 tn Heb “and whole.” The vav (ו) is asseverative or appositional (“even”); it is omitted in the translation for the sake of style and smoothness. The substantival adjective תָּמִים (tamim, “whole; perfect; blameless”) is an adverbial accusative describing the condition and state of the object. Used in parallel to חַיִּים (khayyim, “alive”), it must mean “full of health” (BDB 1071 s.v. תָּמִים 2). These cutthroats want to murder people who are full of vigor.
  64. Proverbs 1:13 tn Heb “find.” The use of the verb מָצָא (matsaʾ, “to find”) is deliberate understatement to rhetorically down-play the heinous act of thievery.
  65. Proverbs 1:13 tn Heb “all wealth of preciousness.”
  66. Proverbs 1:13 tn The noun שָׁלָל (shalal, “plunder”) functions as an adverbial accusative of material: “with plunder.” This term is normally used for the spoils of war (e.g., Deut 20:14; Josh 7:21; Judg 8:24, 25; 1 Sam 30:20) but here refers to “stolen goods” (so NCV, CEV; e.g., Isa 10:2; Prov 16:19; BDB 1022 s.v. 3). The enticement was to join a criminal gang and adopt a life of crime to enjoy ill-gotten gain (A. Cohen, Proverbs, 4). Cf. NAB, NRSV “booty”; TEV “loot.”
  67. Proverbs 1:14 tn Heb “Throw in your lot with us.” This is a figurative expression (hypocatastasis) urging the naive to join their life of crime and divide their loot equally. The noun גּוֹרָל (goral, “lot”) can refer to (1) a lot thrown for decision-making processes, e.g., choosing the scapegoat (Lev 16:8), discovering a guilty party (Jonah 1:7) or allocating property (Josh 18:6); (2) an allotted portion (Josh 15:1) or (3) allotted fate or future destiny (Prov 1:14; Dan 12:13; see BDB 174 s.v.). Here the criminals urged the lad to share their life. The verb תַּפִּיל (tappil) is an imperfect of injunction: “Throw in…!” but might also be an imperfect of permission: “you may throw.” It functions metonymically as an invitation to join their life of crime: “share with us” (BDB 658 s.v. 3).
  68. Proverbs 1:14 tn Heb “there will be to all of us.”
  69. Proverbs 1:14 tn Heb “one purse” (so KJV, NAB, NRSV). The term כִּיס (kis, “purse; bag”) is a synecdoche of container (= purse) for contents (= stolen goods). The adjective אֶחָד (ʾekhad, “one”) indicates that the thieves promised to share equally in what they had stolen.
  70. Proverbs 1:15 tn Heb “do not walk.”
  71. Proverbs 1:15 tn Heb “in the way with them.”
  72. Proverbs 1:15 tn Heb “your foot.” The term “foot” (רֶגֶל, regel) is a synecdoche of part (= your foot) for the whole person (= yourself).
  73. Proverbs 1:15 sn The word “path” (נְתִיבָה, netivah) like the word “way” (דֶּרֶךְ, derekh) is used as an idiom (developed from a hypocatastasis), meaning “conduct, course of life.”
  74. Proverbs 1:16 tn Heb “their feet.” The term “feet” is a synecdoche of the part (= their feet) for the whole person (= they), stressing the eagerness of the robbers.
  75. Proverbs 1:16 tn Heb “run.” The verb רוּץ (ruts, “run”) functions here as a metonymy of association, meaning “to be eager” to do something (BDB 930 s.v.).
  76. Proverbs 1:16 tn Heb “to harm.” The noun רַע (raʿ) has a four-fold range of meanings: (1) “pain, harm” (Prov 3:30), (2) “calamity, disaster” (13:21), (3) “distress, misery” (14:32) and (4) “moral evil” (8:13; see BDB 948-49 s.v.). The parallelism with “swift to shed blood” suggests it means “to inflict harm, injury.”
  77. Proverbs 1:16 tn The imperfect tense verbs may be classified as habitual or progressive imperfects describing their ongoing continual activity.
  78. Proverbs 1:16 tc The BHS editors suggest deleting this entire verse from MT because it does not appear in several versions (Codex B of the LXX, Coptic, Arabic) and is similar to Isa 59:7a. It is possible that it was a scribal gloss (intentional addition) copied into the margin from Isaiah. But this does not adequately explain the differences. It does fit the context well enough to be original.
  79. Proverbs 1:17 tn Heb “for the net to be spread out.” The Pual participle of זָרָה (zarah) means “to be spread” (HALOT 280 s.v. I זרה pu.1). The subject of this verbal use of the participle is the noun הָרָשֶׁת (harashet, “the net”). It is futile for the net to be spread out in plain view of birds.
  80. Proverbs 1:17 tn Heb “in the eyes of.”sn This means either: (1) Spreading a net in view of birds is futile because birds will avoid the trap, but the wicked are so blind that they fail to see danger; or (2) it does not matter if a net is spread because birds are so hungry they will eat anyway and be trapped; the wicked act in a similar way.
  81. Proverbs 1:17 tn Heb “all of the possessors of wings.”
  82. Proverbs 1:18 sn They think that they are going to shed innocent blood, but in their blindness they do not realize that it is their own blood they shed. Their greed will lead to their destruction. This is an example of ironic poetic justice. They do not intend to destroy themselves, but this is what they accomplish.
  83. Proverbs 1:18 tn Heb “their own souls.” The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c).
  84. Proverbs 1:19 tn The exclamation כֵּן (ken, “so; thus; such”) marks a conclusion (BDB 485 s.v.). It draws a comparison between the destruction of the wicked in v. 18 and the concluding statement in v. 19.
  85. Proverbs 1:19 tc The MT reads אָרְחוֹת (ʾorkhot, “paths; ways” as a figure for mode of life): “so are the ways [or, paths] of all who gain profit unjustly.” The BHS editors suggest emending the text to אַחֲרִית (ʾakharit, “end” as figure for their fate) by simple metathesis between ח (khet) and ר (resh) and by orthographic confusion between י (yod) and ו (vav), both common scribal errors: “so is the fate of all who gain profit unjustly.” The external evidence supports MT, which is also the more difficult reading. It adequately fits the context which uses “way” and “path” imagery throughout 1:10-19.
  86. Proverbs 1:19 tn Heb “those who unjustly gain unjust gain.” The participle בֹּצֵעַ (botseaʿ, “those who unjustly gain”) is followed by the cognate accusative of the same root בָּצַע (batsaʿ, “unjust gain”) to underscore the idea that they gained their wealth through heinous criminal activity. sn The verb followed by the cognate noun usually means seeking gain in an unjust way (1 Sam 8:3), or for selfish purposes (Gen 37:26), or gaining by violence. The word may have the sense of covetousness.
  87. Proverbs 1:19 tn The subject of the verb is the noun בָּצַע (batsaʿ, “unjust gain”), which is also the referent of the third person masculine singular suffix on בְּעָלָיו (beʿalav, “its owners”). Greed takes away the life of those who live by greed (e.g., 15:27; 26:27). See G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 (1951): 173-74.
  88. Proverbs 1:19 tn The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c).
  89. Proverbs 1:19 tn Heb “its owners.”
  90. Proverbs 1:20 tn The noun חָכְמָה (khokhmah, “wisdom”) is the abstract feminine plural form. It probably functions as a plural of intensity, stressing the all-embracing, elevated wisdom (W. McKane, Proverbs [OTL], 272). As in 8:1-9:11, Wisdom is personified as a righteous woman in 1:20-33.
  91. Proverbs 1:20 sn The verb רָנַן (ranan, “to cry out, give a ringing cry”) always expresses excitement, whether of joyful praise or sorrowful lament (BDB 943 s.v.). Here it is an excited summons.
  92. Proverbs 1:20 tn Heb “she gives her voice.” The expression means to shout loudly (BDB 679 s.v. נָתַן Qal 1.x, HALOT 735 s.v. נָתַן Qal 12).
  93. Proverbs 1:20 sn The word רְחֹבוֹת (rekhovot, “plazas”) refers to the wide plazas or broad open spaces near the gate where all the people assembled. The personification of wisdom as a woman crying out in this place would be a vivid picture of the public appeal to all who pass by.
  94. Proverbs 1:21 tc MT reads הֹמִיּוֹת (homiyyot, “noisy streets”; Qal participle feminine plural from הָמָה [hamah], “to murmur; to roar”), referring to the busy, bustling place where the street branches off from the gate complex. The LXX reads τειχέων (teicheōn) which reflects חֹמוֹת (khomot), “walls” (feminine plural noun from חוֹמָה [khomah], “wall”): “She proclaims on the summits of the walls.” MT is preferred because it is the more difficult form. The LXX textual error was caused by simple omission of י (yod). In addition, the LXX expands the verse to read, “she sits at the gates of the princes, at the gates of the city she boldly says.” The shorter MT reading is preferred.
  95. Proverbs 1:21 sn The phrase “in the city” further defines the area of the entrance just inside the gate complex, the business area. In an ancient Near Eastern city, business dealings and judicial proceedings would both take place in this area.
  96. Proverbs 1:21 tn Heb “she speaks her words.”
  97. Proverbs 1:22 tn Wisdom addresses three types of people: simpletons (פְּתָיִם, petayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, kesilim). For the term “simpleton” see note on 1:4. Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, “A Note on the Hebrew Text of Proverbs 1:22-23, ” JTS 19 (1968): 609-14.
  98. Proverbs 1:22 tn Heb “simplicity” (so KJV, NASB); NAB “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” (BDB 834 s.v.; HALOT 989 s.v. II פֶּתִי). It is related to the term פְּתָיִם (petayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.
  99. Proverbs 1:22 tn The words “how long” appear in the first line of the verse and are understood by implication in each line. English style requires repeating the question words because of the changing of the tense of the verbs in the three lines.
  100. Proverbs 1:22 sn The term לֵצִים (letsim, “scoffers; mockers”) comes from the root לִיץ (lits, “to scorn; to mock; to speak indirectly” (BDB 539 s.v. לִיץ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).
  101. Proverbs 1:22 tn The Hebrew verb (חָמַד, khamad) is often translated in the future tense to match the other verbs in the verse. But “will love” and “will hate” are both imperfect forms of stative verbs which must be future. In contrast, the verb “to take pleasure; to delight” (חָמַד, khamad) is in the perfect conjugation and is morphologically dynamic (as indicated by its imperfect form ‏יַחְמֹד, yakhmod). Therefore it is past or perfective. By switching the time frame, the rebuke embedded in the question looks forward and back, both at what should not continue and what should not have been done.
  102. Proverbs 1:22 tn Heb “for themselves.” The ethical dative לָהֶם (lahem, “for themselves”) is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.
  103. Proverbs 1:22 tn The words “how long” appear in the first line of the verse and are understood by implication in each line. English style requires repeating the question words because of the changing of the tense of the verbs in the three lines.
  104. Proverbs 1:22 sn The term “fool” (כְּסִיל, kesil) refers to the morally insensitive dullard (BDB 493 s.v.).
  105. Proverbs 1:23 tn The form of the verb יָשׁוּבוּ (yashuvu) is an imperfect from שׁוּב (shuv, “to return”). The translation depends on how it works with the preposition ל (lamed). Most frequently lamed means “to, toward.” But it can also mean “from” (HALOT 508 s.v. 5). If it means “to,” it says “you return to my rebuke” which is contrary to the context. Some translations (ESV, NIV) add “if” to make sense of the context. Others (NASB, NRSV, KJV) translate as an imperative, e.g. “turn to,” though they probably understood it as a jussive in meaning. If the preposition means “from” here, then it probably continues the series of questions in v. 22, “How long will you turn away from my rebuke?” Compare also Roland Murphy, Proverbs (WBC), 8, 10. While the precise formulation is in question, the rhetorical force is not. The translation is faithful to the rhetorical force of the clause.
  106. Proverbs 1:23 sn The noun תּוֹכַחַת (tokhakhat, “rebuke”) is used in all kinds of disputes including rebuking, arguing, reasoning, admonishing, and chiding. The term is broad enough to include here warning and rebuke. Cf. KJV, NAB, NRSV “reproof”; TEV “when I reprimand you”; CEV “correct you.”
  107. Proverbs 1:23 tn Heb “Behold!”
  108. Proverbs 1:23 tn The Hiphil cohortative of נָבַע (navaʿ, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond.
  109. Proverbs 1:23 tn Heb “my spirit.” The term “spirit” (רוּחַ, ruakh) functions as a metonymy (= spirit) of association (= thoughts), as indicated by the parallelism with “my words” (דְּבָרַי, devaray). The noun רוּחַ (ruakh, “spirit”) can have a cognitive nuance, e.g., “spirit of wisdom” (Exod 28:3; Deut 34:9). It is used metonymically for “words” (Job 20:3) and “mind” (Isa 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; see BDB 925 s.v. רוּחַ 6). The “spirit of wisdom” produces skill and capacity necessary for success (Isa 11:2; John 7:37-39).
  110. Proverbs 1:23 tn Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.
  111. Proverbs 1:24 tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.
  112. Proverbs 1:24 tn The particle יַעַן (yaʿan, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.
  113. Proverbs 1:24 tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.
  114. Proverbs 1:24 tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
  115. Proverbs 1:24 sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.
  116. Proverbs 1:24 tn The participle expresses the circumstances while she stretched out her hand.
  117. Proverbs 1:25 tn The verb III פָּרַע (paraʿ) means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2). As a preterite, or vayyiqtol, this verb continues the response of the naive and the fools from the previous verse. The structure of 1:24-25 is: “Because I did X, but you did Y, and [because] I did A, but you did B and C, and D.” Verse 25 has the “and C and D” portions.
  118. Proverbs 1:25 tn The verbs in this series are a participle, a preterite/vayyiqtol, and finally a perfect. “Neglected” is a preterite (matching the preterite “refused” in 1:24) giving the contrasting response to what Lady Wisdom did. “Did not comply” is a Hebrew perfect in order to expand on what “neglected” means, rather than give an additional response as another preterite would imply. For the word “comply, consent,” see 1:20.
  119. Proverbs 1:26 tn The conclusion or apodosis is now introduced.
  120. Proverbs 1:26 sn Laughing at the consequences of the fool’s rejection of wisdom does not convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).
  121. Proverbs 1:26 tn Heb “at your disaster.” The second person masculine plural suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ʾed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.
  122. Proverbs 1:26 tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The second person masculine plural suffix is a subjective genitive: “that which you dread.”
  123. Proverbs 1:27 tn Heb “your dread.” See note on 1:26.
  124. Proverbs 1:27 sn The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא (shoʾ, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.
  125. Proverbs 1:27 tn Heb “your disaster.” The second person masculine plural suffix is an objective genitive: “disaster strikes you.”
  126. Proverbs 1:27 tn Heb “like a storm.” The noun סוּפָה (sufah, “storm”) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).
  127. Proverbs 1:27 tn Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together.
  128. Proverbs 1:28 tn Heb “look to.” The verb שָׁחַר (shakhar, “to look”) is used figuratively of intensely looking (i.e., seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. NLT “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ (baqash, “to seek rescue”; Hos 5:15). It does not mean “to seek early” (cf. KJV) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so BDB 1007 s.v. שָׁחַר).
  129. Proverbs 1:29 sn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) explains why Lady Wisdom will not respond to their calls in the future. Their past refusal to listen means she will not listen and they will have to bear the consequences of their choices. The content repeats the previous accusation in verse 22 of hating moral knowledge. And the two halves of verse 29 echo the two parts of 1:7a, emphasizing how completely they have missed the mark.
  130. Proverbs 1:29 tn Heb “knowledge.” The noun דָעַת (daʿat, “knowledge”) refers to moral knowledge. See note on 1:7.
  131. Proverbs 1:29 tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear. See note on 1:7.
  132. Proverbs 1:30 tn The verb “spurned” (נָאַץ, naʾats) is parallel to “comply, accede to, be willing” (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5).
  133. Proverbs 1:31 tn The vav (ו) prefixed to the verb וְיֹאכְלוּ (veyoʾkhelu) functions in a consecutive logical sense: “therefore.”
  134. Proverbs 1:31 sn The expression “eat the fruit of” is a figurative expression (hypocatastasis) that compares the consequences of sin to agricultural growth that culminates in produce. They will suffer the consequences of their sinful actions, that is, they will “reap” what they “sow.”
  135. Proverbs 1:31 sn The words “way” (דֶּרֶךְ, derekh) and “counsel” (מוֹעֵצָה, moʿetsah) stand in strong contrast to the instruction of wisdom which gave counsel and rebuke to encourage a better way. They will bear the consequences of the course they follow and the advice they take (for that wrong advice, e.g., Ps 1:1).
  136. Proverbs 1:31 tn Heb “to eat to one’s fill.” The verb שָׂבֵעַ (saveaʿ) means (1) positive: “to eat one’s fill” so that one’s appetite is satisfied and (2) negative: “to eat in excess” as a glutton to the point of sickness and revulsion (BDB 959 s.v.). Fools will not only “eat” the fruit of their own way (v. 31a), they will be force-fed this revolting “menu” which will make them want to vomit (v. 31b) and eventually kill them (v. 32).
  137. Proverbs 1:32 tn Heb “turning away” (so KJV). The term מְשׁוּבַת (meshuvat, “turning away”) refers to moral defection and apostasy (BDB 1000 s.v.; cf. ASV “backsliding”). The noun מְשׁוּבַת (“turning away”) which appears at the end of Wisdom’s speech in 1:32 is from the same root as the verb תָּשׁוּבוּ (tashuvu, “turn!”) which appears at the beginning of this speech in 1:23. This repetition of the root שׁוּב (shuv, “to turn”) creates a wordplay: Because fools refuse to “turn to” wisdom (1:23), they will be destroyed by their “turning away” from wisdom (1:32). The wordplay highlights the poetic justice of their judgment. But here they have never embraced the teaching in the first place; so it means turning from the advice as opposed to turning to it.
  138. Proverbs 1:32 sn The Hebrew verb “to kill” (הָרַג, harag) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin.
  139. Proverbs 1:32 tn Heb “complacency” (so NASB, NIV, NRSV, NLT); NAB “smugness.” The noun שַׁלְוַה (shalvah) means (1) positively: “quietness; peace; ease” and (2) negatively: “self-sufficiency; complacency; careless security” (BDB 1017 s.v.), which is the sense here. It is “repose gained by ignoring or neglecting the serious responsibilities of life” (C. H. Toy, Proverbs [ICC], 29).
  140. Proverbs 1:33 tn The participle is used substantivally here: “whoever listens” will enjoy the benefits of the instruction.
  141. Proverbs 1:33 tn The noun בֶּטַח (betakh, “security”) functions as an adverbial accusative of manner: “in security.” The phrase refers to living in a permanent settled condition without fear of danger (e.g., Deut 33:12; Ps 16:9). It is the antithesis of the dread of disaster facing the fool and the simple.
  142. Proverbs 1:33 tn The verb שַׁאֲנַן (shaʾanan) is a Palel perfect of שָׁאַן (shaʾan) which means “to be at ease; to rest securely” (BDB 983 s.v. שָׁאַן). Elsewhere it parallels the verb “to be undisturbed” (Jer 30:10), so it means “to rest undisturbed and quiet.” The combination of ו (vav) plus perfect continues the framework of the verb preceding it, in this case the imperfect.
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