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Isaiah 10
New English Translation

10 Beware, those who enact unjust policies;[a]
those who are always instituting unfair regulations,[b]
2 to keep the poor from getting fair treatment,
and to deprive[c] the oppressed among my people of justice,
so they can steal what widows own,
and loot what belongs to orphans.[d]
3 What will you do on judgment day,[e]
when destruction arrives from a distant place?
To whom will you run for help?
Where will you leave your wealth?
4 You will have no place to go, except to kneel with the prisoners,
or to fall among those who have been killed.[f]
Despite all this, his anger does not subside,
and his hand is ready to strike again.[g]

The Lord Turns on Arrogant Assyria

5 “Beware, Assyria, the club I use to vent my anger,[h]
a cudgel with which I angrily punish.[i]
6 I sent him[j] against a godless[k] nation,
I ordered him to attack the people with whom I was angry,[l]
to take plunder and to carry away loot,
to trample them down[m] like dirt in the streets.
7 But he does not agree with this;
his mind does not reason this way,[n]
for his goal is to destroy,
and to eliminate many nations.[o]
8 Indeed,[p] he says:
‘Are not my officials all kings?
9 Is not Calneh like Carchemish?
Hamath like Arpad?
Samaria like Damascus?[q]
10 I overpowered kingdoms ruled by idols,[r]
whose carved images were more impressive than Jerusalem’s or Samaria’s.
11 As I have done to Samaria and its idols,
so I will do to Jerusalem and its idols.”[s]

12 But when[t] the Lord[u] finishes judging[v] Mount Zion and Jerusalem, then he[w] will punish the king of Assyria for what he has proudly planned and for the arrogant attitude he displays.[x] 13 For he says:

“By my strong hand I have accomplished this,
by my strategy that I devised.
I invaded the territory of nations,[y]
and looted their storehouses.
Like a mighty conqueror,[z] I brought down rulers.[aa]
14 My hand discovered the wealth of the nations, as if it were in a nest,
as one gathers up abandoned eggs,
I gathered up the whole earth.
There was no wing flapping,
or open mouth chirping.”[ab]
15 Does an ax exalt itself over the one who wields it,
or a saw magnify itself over the one who cuts with it?[ac]
As if a scepter should brandish the one who raises it,
or a staff should lift up what is not made of wood!
16 For this reason[ad] the Sovereign Lord of Heaven’s Armies
will make his healthy ones emaciated.[ae]
His majestic glory will go up in smoke.[af]
17 The Light of Israel[ag] will become a fire,
their Holy One[ah] will become a flame;
it will burn and consume the Assyrian king’s[ai] briers
and his thorns in one day.
18 The splendor of his forest and his orchard
will be completely destroyed,[aj]
as when a sick man’s life ebbs away.[ak]
19 There will be so few trees left in his forest,
a child will be able to count them.[al]

20 At that time[am] those left in Israel, those who remain of the family[an] of Jacob, will no longer rely on a foreign leader that abuses them.[ao] Instead they will truly[ap] rely on the Lord, the Holy One of Israel.[aq] 21 A remnant will come back, a remnant of Jacob, to the mighty God.[ar] 22 For though your people, Israel, are as numerous as[as] the sand on the seashore, only a remnant will come back.[at] Destruction has been decreed;[au] just punishment[av] is about to engulf you.[aw] 23 The Sovereign Lord of Heaven’s Armies is certainly ready to carry out the decreed destruction throughout the land.[ax]

24 So[ay] here is what the Sovereign Lord of Heaven’s Armies says: “My people who live in Zion, do not be afraid of Assyria, even though they beat you with a club and lift their cudgel against you as Egypt did.[az] 25 For very soon my fury[ba] will subside, and my anger will be directed toward their destruction.” 26 The Lord of Heaven’s Armies is about to beat them[bb] with a whip, similar to the way he struck down Midian at the rock of Oreb.[bc] He will use his staff against the sea, lifting it up as he did in Egypt.[bd]

27 At that time[be]
the Lord will remove their burden from your shoulders,[bf]
and their yoke from your neck;
the yoke will be taken off because your neck will be too large.[bg]
28 [bh] They[bi] attacked[bj] Aiath,
moved through Migron,
depositing their supplies at Micmash.
29 They went through the pass,
spent the night at Geba.
Ramah trembled,
Gibeah of Saul ran away.
30 Shout out, daughter of Gallim!
Pay attention, Laishah!
Answer her, Anathoth![bk]
31 Madmenah flees,
the residents of Gebim have hidden.
32 This very day, standing in Nob,
they shake their fist at Daughter Zion’s mountain[bl]—
at the hill of Jerusalem.
33 Look, the Sovereign Lord of Heaven’s Armies
is ready to cut off the branches with terrifying power.[bm]
The tallest trees[bn] will be cut down,
the loftiest ones will be brought low.
34 The thickets of the forest will be chopped down with an ax,
and mighty Lebanon will fall.[bo]

Notas al pie

  1. Isaiah 10:1 tn Heb “Woe [to] those who decree evil decrees.”
  2. Isaiah 10:1 tn Heb “[to] the writers who write out harm.” The participle and verb are in the Piel, suggesting repetitive action.
  3. Isaiah 10:2 tn Or “rob” (ASV, NASB, NCV, NRSV); KJV “take away the right from the poor.”
  4. Isaiah 10:2 tn Heb “so that widows are their plunder, and they can loot orphans.”sn On the socio-economic background of vv. 1-2, see the note at 1:23.
  5. Isaiah 10:3 tn Heb “the day of visitation” (so KJV, ASV), that is, the day when God arrives to execute justice on the oppressors.
  6. Isaiah 10:4 tn Heb “except one kneels in the place of the prisoner, and in the place of the slain [who] fall.” On the force of בִּלְתִּי (bilti, “except”) and its logical connection to what precedes, see BDB 116 s.v. בֵלֶת. On the force of תַּחַת (takhat, “in the place of”) here, see J. N. Oswalt, Isaiah (NICOT), 1:258, n. 6.
  7. Isaiah 10:4 tn Heb “in all this his anger was not turned, and still his hand was outstretched”; KJV, ASV, NRSV “his hand is stretched out still.”sn See the note at 9:12.
  8. Isaiah 10:5 tn Heb “Woe [to] Assyria, the club of my anger.”
  9. Isaiah 10:5 tn Heb “a cudgel is he, in their hand is my anger.” It seems likely that the final mem (ם) on בְיָדָם (beyadam) is not a pronominal suffix (“in their hand”), but an enclitic mem. If so, one can translate literally, “a cudgel is he in the hand of my anger.”
  10. Isaiah 10:6 sn Throughout this section singular forms are used to refer to Assyria; perhaps the king of Assyria is in view (see v. 12).
  11. Isaiah 10:6 tn Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.”
  12. Isaiah 10:6 tn Heb “and against the people of my anger I ordered him.”
  13. Isaiah 10:6 tn Heb “to make it [i.e., the people] a trampled place.”
  14. Isaiah 10:7 tn Heb “but he, not so does he intend, and his heart, not so does it think.”
  15. Isaiah 10:7 tn Heb “for to destroy [is] in his heart, and to cut off nations, not a few.”
  16. Isaiah 10:8 tn Or “For” (KJV, ASV, NASB, NRSV).
  17. Isaiah 10:9 sn Calneh…Carchemish…Hamath…Arpad…Samaria…Damascus. The city states listed here were conquered by the Assyrians between 740-717 b.c. The point of the rhetorical questions is that no one can stand before Assyria’s might. On the geographical, rather than chronological arrangement of the cities, see J. N. Oswalt, Isaiah (NICOT), 1:264, n. 4.
  18. Isaiah 10:10 tn Heb “Just as my hand found the kingdoms of the idol[s].” The comparison is expanded in v. 11a (note “as”) and completed in v. 11b (note “so”).
  19. Isaiah 10:11 tn The statement is constructed as a rhetorical question in the Hebrew text: “Is it not [true that] just as I have done to Samaria and its idols, so I will do to Jerusalem and its idols?’”sn This statement indicates that the prophecy dates sometime between 722-701 b.c.
  20. Isaiah 10:12 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
  21. Isaiah 10:12 tn The Hebrew term translated “Lord” here and in vv. 16, 23, 24, 33 is אֲדֹנָי (ʾadonay).
  22. Isaiah 10:12 tn Heb “his work on/against.” Cf. NAB, NASB, NRSV “on”; NIV “against.”
  23. Isaiah 10:12 tn Heb “I”; The Lord is speaking here, as in vv. 5-6a.
  24. Isaiah 10:12 tn Heb “I will visit [judgment] on the fruit of the greatness of the heart of the king of Assyria, and on the glory of the height of his eyes.” The proud Assyrian king is likened to a large, beautiful fruit tree.
  25. Isaiah 10:13 tn Heb “removed the borders of nations”; cf. NAB, NIV, NRSV “boundaries.”
  26. Isaiah 10:13 tc The consonantal text (Kethib) has כְּאַבִּיר (keʾabbir, “like a strong one”); the marginal reading (Qere) is כַּבִיר (kavir, “mighty one”).
  27. Isaiah 10:13 tn Heb “and I brought down, like a strong one, ones sitting [or “living”].” The participle יוֹשְׁבִים (yoshevim, “ones sitting”) could refer to the inhabitants of the nations, but the translation assumes that it refers to those who sit on thrones, i.e., rulers. See BDB 442 s.v. יָשַׁב and HALOT 444 s.v. ישׁב.
  28. Isaiah 10:14 sn The Assyrians’ conquests were relatively unopposed, like robbing a bird’s nest of its eggs when the mother bird is absent.
  29. Isaiah 10:15 tn Heb “the one who pushes it back and forth”; KJV “him that shaketh it”; ASV “him that wieldeth it.”
  30. Isaiah 10:16 sn The irrational arrogance of the Assyrians (v. 15) will prompt the judgment about to be described.
  31. Isaiah 10:16 tn Heb “will send leanness against his healthy ones”; NASB, NIV “will send a wasting disease.”
  32. Isaiah 10:16 tc Heb “and in the place of his glory burning will burn, like the burning of fire.” The highly repetitive text (יֵקַד יְקֹד כִּיקוֹד אֵשׁ, yeqad yeqod kiqod’esh) may be dittographic; if the second consonantal sequence יקד is omitted, the text would read “and in the place of his glory, it will burn like the burning of fire.”
  33. Isaiah 10:17 tn In this context the “Light of Israel” is a divine title (note the parallel title “Holy One”). The title points to God’s royal splendor, which overshadows and, when transformed into fire, destroys the “majestic glory” of the king of Assyria (v. 16b).
  34. Isaiah 10:17 sn See the note on the phrase “the Holy One of Israel” in 1:4.
  35. Isaiah 10:17 tn Heb “his.” In vv. 17-19 the Assyrian king and his empire are compared to a great forest and orchard that are destroyed by fire (symbolic of the Lord).
  36. Isaiah 10:18 tn Heb “from breath to flesh it will destroy.” The expression “from breath to flesh” refers to the two basic components of a person, the immaterial (life’s breath) and the material (flesh). Here the phrase is used idiomatically to indicate totality.
  37. Isaiah 10:18 tn The precise meaning of this line is uncertain. מָסַס (masas), which is used elsewhere of substances dissolving or melting, may here mean “waste away” or “despair.” נָסַס (nasas), which appears only here, may mean “be sick” or “stagger, despair.” See BDB 651 s.v. I נָסַס and HALOT 703 s.v. I נסס. One might translate the line literally, “like the wasting away of one who is sick” (cf. NRSV “as when an invalid wastes away”).
  38. Isaiah 10:19 tn Heb “and the rest of the trees of his forest will be counted, and a child will record them.”
  39. Isaiah 10:20 tn Or “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
  40. Isaiah 10:20 tn Heb “house” (so KJV, NASB, NIV, NRSV).
  41. Isaiah 10:20 tn Heb “on one who strikes him down.” This individual is the king (“foreign leader”) of the oppressing nation (which NLT specifies as “the Assyrians”).
  42. Isaiah 10:20 tn Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”
  43. Isaiah 10:20 sn See the note on the phrase “the Holy One of Israel” in 1:4.
  44. Isaiah 10:21 tn The referent of אֵל גִּבּוֹר (ʾel gibbor, “mighty God”) is uncertain. The title appears only here and in 9:6, where it is one of the royal titles of the coming ideal Davidic king. (Similar titles appear in Deut 10:17 and Neh 9:32 [“the great, mighty, and awesome God”] and in Jer 32:18 [“the great and mighty God”]. Both titles refer to God.) Though Hos 3:5 pictures Israel someday seeking “David their king,” and provides some support for a messianic interpretation of Isa 10:21, the Davidic king is not mentioned in the immediate context of Isa 10:21 (see Isa 11, however). The preceding verse mentions Israel relying on the Lord, so it is likely that the title refers to God here.
  45. Isaiah 10:22 tn Heb “are like.”
  46. Isaiah 10:22 sn The twofold appearance of the statement “a remnant will come back” (שְׁאָר יָשׁוּב, sheʾar yashuv) in vv. 21-22 echoes and probably plays off the name of Isaiah’s son Shear Jashub (see 7:3). In its original context the name was meant to encourage Ahaz (see the note at 7:3), but here it has taken on new dimensions. In light of Ahaz’s failure and the judgment it brings down on the land, the name Shear Jashub now foreshadows the destiny of the nation. According to vv. 21-22, there is good news and bad news. The good news is that a remnant of God’s people will return; the bad news is that only a remnant will be preserved and come back. Like the name Immanuel, this name foreshadows both judgment (see the notes at 7:25 and 8:8) and ultimate restoration (see the note at 8:10).
  47. Isaiah 10:22 tn Or “predetermined”; cf. ASV, NASB “is determined”; TEV “is in store.”
  48. Isaiah 10:22 tn צְדָקָה (tsedaqah) often means “righteousness,” but here it refers to God’s just judgment.
  49. Isaiah 10:22 tn Or “is about to overflow.”
  50. Isaiah 10:23 tn Heb “Indeed (or perhaps “for”) destruction and what is decreed the Sovereign Lord of Heaven’s Armies is about to accomplish in the middle of all the land.” The phrase כָלָא וְנֶחֱרָצָה (khalaʾ venekheratsah, “destruction and what is decreed”) is a hendiadys; the two terms express one idea, with the second qualifying the first.
  51. Isaiah 10:24 tn Heb “therefore.” The message that follows is one of encouragement, for it focuses on the eventual destruction of the Assyrians. Consequently “therefore” relates back to vv. 5-21, not to vv. 22-23, which must be viewed as a brief parenthesis in an otherwise positive speech.
  52. Isaiah 10:24 tn Heb “in the way [or “manner”] of Egypt.”
  53. Isaiah 10:25 tc The Hebrew text has simply “fury,” but the pronominal element can be assumed on the basis of what immediately follows (see “my anger” in the clause). It is possible that the suffixed yod (י) has been accidentally dropped by virtual haplography. Note that a vav (ו) is prefixed to the form that immediately follows; yod and vav are very similar in later script phases.
  54. Isaiah 10:26 tn Heb “him” (so KJV, ASV, NASB); the singular refers to the leader or king who stands for the entire nation. This is specified by NCV, CEV as “the Assyrians.”
  55. Isaiah 10:26 sn According to Judg 7:25, the Ephraimites executed the Midianite general Oreb at a rock which was subsequently named after the executed enemy.
  56. Isaiah 10:26 tc The Hebrew text reads literally, “and his staff [will be] against the sea, and he will lift it in the way [or “manner”] of Egypt.” One could emend the text of עַל הַיָּם (ʿal hayyam, “against the sea”) to עַלֵיהֶם (ʿalehem, “against them”). The proposed shift from the third singular pronoun (note “beat him” earlier in the verse) to the plural is not problematic, for the singular is collective. Note that a third plural pronoun is used at the end of v. 25 (“their destruction”). If the text is retained, as the translation does, “the sea” symbolizes Assyria’s hostility, the metaphor being introduced because of the reference to Egypt. The final phrase, “in the way/manner of Egypt,” probably refers to the way in which God used the staff of Moses to bring judgment down on Egypt.
  57. Isaiah 10:27 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
  58. Isaiah 10:27 tn Heb “he [i.e., the Lord] will remove his [i.e, Assyria’s] burden from upon your shoulder.”
  59. Isaiah 10:27 tc The meaning of this line is uncertain. The Hebrew text reads literally, “and the yoke will be destroyed (or perhaps, “pulled down”) because of fatness.” Perhaps this is a bizarre picture of an ox growing so fat that it breaks the yoke around its neck or can no longer fit into its yoke. Fatness would symbolize the Lord’s restored blessings; the removal of the yoke would symbolize the cessation of Assyrian oppression. Because of the difficulty of the metaphor, many prefer to emend the text at this point. Some emend וְחֻבַּל (vekhubbal, “and it will be destroyed,” a perfect with prefixed vav), to יִחְבֹּל (yikhbol, “[it] will be destroyed,” an imperfect), and take the verb with what precedes, “and their yoke will be destroyed from your neck.” Proponents of this view (cf. NAB, NRSV) then emend עֹל (ʿol, “yoke”) to עָלָה (ʿalah, “he came up”) and understand this verb as introducing the following description of the Assyrian invasion (vv. 28-32). מִפְּנֵי שָׁמֶן (mippeney shamen, “because of fatness”) is then emended to read “from before Rimmon” (NAB, NRSV), “from before Samaria,” or “from before Jeshimon.” Although this line may present difficulties, it appears best to regard the line as a graphic depiction of God’s abundant blessings on his servant nation.
  60. Isaiah 10:28 sn Verses 28-31 display a staccato style; the statements are short and disconnected (no conjunctions appear in the Hebrew text). The translation to follow strives for a choppy style that reflects the mood of the speech.
  61. Isaiah 10:28 tn Heb “he,” that is, the Assyrians (as the preceding context suggests). Cf. NCV “The army of Assyria.”sn Verses 28-32 describe an invasion of Judah from the north. There is no scholarly consensus on when this particular invasion took place, if at all. J. H. Hayes and S. A. Irvine (Isaiah, 209-10) suggest the text describes the Israelite-Syrian invasion of Judah (ca. 735 b.c.), but this proposal disregards the preceding context, which prophesies the destruction of Assyria. Some suggest that this invasion occurred in conjunction with Sargon’s western campaign of 713-711 b.c., but there is no historical evidence of such an invasion at that time. Many others identify the invasion as Sennacherib’s in 701 b.c., but historical records indicate Sennacherib approached Jerusalem from the southwest. J. N. Oswalt (Isaiah [NICOT], 1:274-75) prefers to see the description as rhetorical and as not corresponding to any particular historical event, but Hayes and Irvine argue that the precise geographical details militate against such a proposal. Perhaps it is best to label the account as rhetorical-prophetic. The prophecy of the invasion was not necessarily intended to be a literal itinerary of the Assyrians’ movements; rather its primary purpose was to create a foreboding mood. Geographical references contribute to this purpose, but they merely reflect how one would expect an Assyrian invasion to proceed, not necessarily how the actual invasion would progress. Despite its rhetorical nature, the prophecy does point to the invasion of 701 b.c., as the announcement of the invaders’ downfall in vv. 33-34 makes clear; it was essentially fulfilled at that time. For further discussion of the problem, see R. E. Clements, Isaiah (NCBC), 117-19. On the geographical details of the account, see Y. Aharoni, Land of the Bible, 393.
  62. Isaiah 10:28 tn Heb “came against,” or “came to.”
  63. Isaiah 10:30 tc The Hebrew text reads “Poor [is] Anathoth.” The parallelism is tighter if עֲנִיָּה (ʿaniyyah, “poor”) is emended to עֲנִיהָ (ʿaniha, “answer her”). Note how the preceding two lines have an imperative followed by a proper name.
  64. Isaiah 10:32 tc The consonantal text (Kethib) has “a mountain of a house (בֵּית, bet), Zion,” but the marginal reading (Qere) correctly reads “the mountain of the daughter (בַּת, bat) of Zion.” On the phrase “Daughter Zion,” see the note on the same phrase in 1:8.
  65. Isaiah 10:33 tc The Hebrew text reads “with terrifying power,” or “with a crash.” מַעֲרָצָה (maʿaratsah, “terrifying power” or “crash”) occurs only here. Several have suggested an emendation to מַעֲצָד (maʿatsad, “ax”) parallel to “ax” in v. 34; see HALOT 615 s.v. מַעֲצָד and H. Wildberger, Isaiah, 1:448. sn As in vv. 12 (see the note there) and 18, the Assyrians are compared to a tree/forest in vv. 33-34.
  66. Isaiah 10:33 tn Heb “the exalted of the height.” This could refer to the highest branches (cf. TEV) or the tallest trees (cf. NIV, NRSV).
  67. Isaiah 10:34 tn The Hebrew text has, “and Lebanon, by/as [?] a mighty one, will fall.” The translation above takes the preposition בְּ (bet) prefixed to “mighty one” as indicating identity, “Lebanon, as a mighty one, will fall.” In this case “mighty one” describes Lebanon. (In Ezek 17:23 and Zech 11:2 the adjective is used of Lebanon’s cedars.) Another option is to take the preposition as indicating agency and interpret “mighty one” as a divine title (see Isa 33:21). One could then translate, “and Lebanon will fall by [the agency of] the Mighty One.”
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Isaiah 11
New English Translation

An Ideal King Establishes a Kingdom of Peace

11 A shoot will grow out of Jesse’s[a] root stock,
a bud will sprout[b] from his roots.
2 The Lord’s Spirit will rest on him[c]—
a Spirit that gives extraordinary wisdom,[d]
a Spirit that provides the ability to execute plans,[e]
a Spirit that produces absolute loyalty to the Lord.[f]
3 He will take delight in obeying the Lord.[g]
He will not judge by mere appearances,[h]
or make decisions on the basis of hearsay.[i]
4 He will treat the poor fairly,[j]
and make right decisions[k] for the downtrodden of the earth.[l]
He will strike the earth with the rod of his mouth,[m]
and order the wicked to be executed.[n]
5 Justice will be like a belt around his waist,
integrity will be like a belt around his hips.[o]
6 A wolf will reside[p] with a lamb,
and a leopard will lie down with a young goat;
an ox and a young lion will graze together,[q]
as a small child leads them along.
7 A cow and a bear will graze together,
their young will lie down together.[r]
A lion, like an ox, will eat straw.
8 A baby[s] will play
over the hole of a snake;[t]
over the nest[u] of a serpent
an infant[v] will put his hand.[w]
9 They will no longer injure or destroy
on my entire royal mountain.[x]
For there will be universal submission to the Lord’s sovereignty,
just as the waters completely cover the sea.[y]

Israel is Reclaimed and Reunited

10 At that time[z] a root from Jesse[aa] will stand like a signal flag for the nations. Nations will look to him for guidance,[ab] and his residence will be majestic. 11 At that time[ac] the Lord[ad] will again lift his hand[ae] to reclaim[af] the remnant of his people[ag] from Assyria, Egypt, Pathros,[ah] Cush,[ai] Elam, Shinar,[aj] Hamath, and the seacoasts.[ak]

12 He will lift a signal flag for the nations;
he will gather Israel’s dispersed people[al]
and assemble Judah’s scattered people
from the four corners of the earth.
13 Ephraim’s jealousy will end,[am]
and Judah’s hostility[an] will be eliminated.
Ephraim will no longer be jealous of Judah,
and Judah will no longer be hostile toward Ephraim.
14 They will swoop down[ao] on the Philistine hills to the west;[ap]
together they will loot the people of the east.
They will take over Edom and Moab,[aq]
and the Ammonites will be their subjects.
15 The Lord will divide[ar] the gulf[as] of the Egyptian Sea;[at]
he will wave his hand over the Euphrates River[au] and send a strong wind;[av]
he will turn it into seven dried-up streams,[aw]
and enable them to walk across in their sandals.
16 There will be a highway leading out of Assyria
for the remnant of his people,[ax]
just as there was for Israel,
when[ay] they went up from the land of Egypt.

Notas al pie

  1. Isaiah 11:1 sn The text mentions David’s father Jesse, instead of the great king himself. Perhaps this is done for rhetorical reasons to suggest that a new David, not just another disappointing Davidic descendant, will arise. Other prophets call the coming ideal Davidic king “David” or picture him as the second coming of David, as it were. See Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5; Mic 5:2 (as well as the note there).
  2. Isaiah 11:1 tc The Hebrew text has יִפְרֶה (yifreh, “will bear fruit,” from פָּרָה, parah), but the ancient versions, as well as the parallelism suggest that יִפְרַח (yifrakh, “will sprout”, from פָּרַח, parakh) is the better reading here. See J. N. Oswalt, Isaiah (NICOT), 1:276, n. 2.
  3. Isaiah 11:2 sn Like David (1 Sam 16:13), this king will be energized by the Lord’s Spirit.
  4. Isaiah 11:2 tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.
  5. Isaiah 11:2 tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).
  6. Isaiah 11:2 tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).
  7. Isaiah 11:3 tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.
  8. Isaiah 11:3 tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”
  9. Isaiah 11:3 tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”
  10. Isaiah 11:4 tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).
  11. Isaiah 11:4 tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”
  12. Isaiah 11:4 tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4).
  13. Isaiah 11:4 tc The Hebrew text reads literally, “and he will strike the earth with the scepter of his mouth.” Some have suggested that in this context אֶרֶץ (ʾerets, “earth”) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to ץ(י)עָרִ (ʿarits, “potentate, tyrant”). The phrase “scepter of his mouth” refers to the royal (note “scepter”) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as “striking” the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire “earth” as the object of God’s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17-21; 26:9, 21; 28:22; cf. 13:11).
  14. Isaiah 11:4 tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.
  15. Isaiah 11:5 tn Heb “Justice will be the belt [or “undergarment”] on his waist, integrity the belt [or “undergarment”] on his hips.” The point of the metaphor is uncertain. If a belt worn outside the robe is in view, then the point might be that justice/integrity will be readily visible or that these qualities will give support to his rule. If an undergarment is in view, then the idea might be that these characteristics support his rule or that they are basic to everything else.
  16. Isaiah 11:6 tn The verb גּוּר (gur) normally refers to living as a dependent, resident foreigner in another society.
  17. Isaiah 11:6 tc The Hebrew text reads, “and an ox, and a young lion, and a fatling together.” Since the preceding lines refer to two animals and include a verb, many emend וּמְרִיא (umeriʾ, “and the fatling”) to an otherwise unattested verb יִמְרְאוּ (yimreʾu, “they will graze”); cf. NAB, TEV, CEV. One of the Qumran copies of Isaiah confirms this suggestion (1QIsaa). The present translation assumes this change.
  18. Isaiah 11:7 tn Heb “and a cow and a bear will graze—together—they will lie down, their young.” This is a case of pivot pattern; יַחְדָּו (yakhdav, “together”) goes with both the preceding and following statements.
  19. Isaiah 11:8 tn Heb “one sucking,” i.e., still being nursed by his mother.
  20. Isaiah 11:8 tn Or perhaps, “cobra” (cf. NAB, NASB, NIV, NCV); KJV, ASV, NRSV “asp.”
  21. Isaiah 11:8 tc The Hebrew text has the otherwise unattested מְאוּרַת (meʾurat, “place of light”), i.e., opening of a hole. Some prefer to emend to מְעָרַת (meʿarat, “cave, den”).
  22. Isaiah 11:8 tn Heb “one who is weaned” (cf. KJV, ASV, NASB, NRSV).
  23. Isaiah 11:8 sn The transformation of the animal kingdom depicted here typifies what will occur in human society under the just rule of the ideal king (see vv. 3-5). The categories “predator-prey” (i.e., oppressor-oppressed) will no longer exist.
  24. Isaiah 11:9 tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).
  25. Isaiah 11:9 tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (ʾerets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.
  26. Isaiah 11:10 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
  27. Isaiah 11:10 sn See the note at v. 1.
  28. Isaiah 11:10 tn Heb “a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].
  29. Isaiah 11:11 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
  30. Isaiah 11:11 tn The Hebrew term translated “Lord” here is אֲדֹנָי (ʾadonay).
  31. Isaiah 11:11 tc The Hebrew text reads, “the Lord will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).
  32. Isaiah 11:11 tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”
  33. Isaiah 11:11 tn Heb “the remnant of his people who remain.”
  34. Isaiah 11:11 sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).
  35. Isaiah 11:11 tn Or “Ethiopia” (NAB, NRSV, NLT).
  36. Isaiah 11:11 tn Or “Babylonia” (NIV, NCV, TEV, NLT).
  37. Isaiah 11:11 tn Or perhaps, “the islands of the sea.”
  38. Isaiah 11:12 tn Or “the banished of Israel,” i.e., the exiles.
  39. Isaiah 11:13 tn Heb “turn aside”; KJV, NASB, NRSV “depart.”
  40. Isaiah 11:13 tn Heb “hostile ones of Judah.” Elsewhere when the substantival participle of צָרָר (tsarar) takes a pronominal suffix or appears in a construct relationship, the following genitive is objective. (For a list of texts see BDB 865 s.v. III צָרַר) In this case the phrase “hostile ones of Judah” means “those who are hostile toward Judah,” i.e., Judah’s enemies. However, the parallel couplet that follows suggests that Judah’s hostility toward Ephraim is in view. In this case “hostile ones of Judah” means “hostile ones from Judah.” The translation above assumes the latter, giving the immediate context priority over general usage.
  41. Isaiah 11:14 tn Heb “fly.” Ephraim/Judah are compared to a bird of prey.
  42. Isaiah 11:14 tn Heb “on the shoulder of Philistia toward the sea.” This refers to the slopes of the hill country west of Judah. See HALOT 506 s.v. כָּתֵף.
  43. Isaiah 11:14 tn Heb “Edom and Moab [will be the place of] the outstretching of their hand,” i.e., included in their area of jurisdiction (see HALOT 648 s.v. ח(וֹ)מִשְׁלֹ).
  44. Isaiah 11:15 tn The verb is usually understood as “put under the ban, destroy,” or emended to חָרָב (kharav, “dry up”). However, HALOT 354 s.v. II חרם proposes a homonymic root meaning “divide.”
  45. Isaiah 11:15 tn Heb “tongue” (so KJV, NAB, NASB, NRSV).
  46. Isaiah 11:15 sn That is, the Red Sea.
  47. Isaiah 11:15 tn Heb “the river”; capitalized in some English versions (e.g., ASV, NASB, NRSV) as a reference to the Euphrates River.
  48. Isaiah 11:15 tn Heb “with the [?] of his wind” [or “breath”]. The Hebrew term עַיָם (ʿayam) occurs only here. Some attempt to relate the word to an Arabic root and translate, “scorching [or “hot”] wind.” This interpretation fits especially well if one reads “dry up” in the previous line. Others prefer to emend the form to עֹצֶם (ʿotsem, “strong”). See HALOT 817 s.v. עֲצַם.
  49. Isaiah 11:15 tn Heb “seven streams.” The Hebrew term נַחַל (nakhal, “stream”) refers to a wadi, or seasonal stream, which runs during the rainy season, but is otherwise dry. The context (see v. 15b) here favors the translation, “dried-up streams.” The number seven suggests totality and completeness. Here it indicates that God’s provision for escape will be thorough and more than capable of accommodating the returning exiles.
  50. Isaiah 11:16 tn Heb “and there will be a highway for the remnant of his people who remain, from Assyria.”
  51. Isaiah 11:16 tn Heb “in the day” (so KJV).
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Proverbs 2
New English Translation

Benefits of Seeking Wisdom[a]

2 My child,[b] if[c] you receive my words,
and store up[d] my commands inside yourself,[e]
2 by making[f] your ear[g] attentive to wisdom,
and[h] by turning[i] your heart[j] to understanding,
3 indeed, if[k] you call out for discernment[l]—
shout loudly[m] for understanding—
4 if[n] you seek[o] it like silver,[p]
and search for it[q] like hidden treasure,
5 then you will understand[r] how to fear the Lord,[s]
and you will discover[t] knowledge[u] about God.[v]
6 For[w] the Lord gives[x] wisdom,
and from his mouth[y] comes[z] knowledge and understanding.
7 He stores up[aa] effective counsel[ab] for the upright,[ac]
and is like[ad] a shield[ae] for those who live[af] with integrity,[ag]
8 to guard[ah] the paths of the righteous[ai]
and to protect[aj] the way of his pious ones.[ak]
9 Then you will understand[al] righteousness and justice
and equity—every[am] good[an] way.[ao]
10 For wisdom will enter your heart,[ap]
and moral knowledge[aq] will be attractive[ar] to you.[as]
11 Discretion[at] will protect you,[au]
understanding will guard you,
12 to deliver[av] you from the way of the wicked,[aw]
from those[ax] speaking perversity,[ay]
13 who leave[az] the upright[ba] paths
to walk on the dark[bb] ways,
14 who delight[bc] in doing[bd] evil,[be]
they rejoice in perverse evil;[bf]
15 whose paths[bg] are morally crooked,[bh]
and who are devious[bi] in their ways;
16 to deliver you[bj] from the adulterous woman,[bk]
from the loose woman[bl] who has flattered[bm] you with her words;[bn]
17 who leaves[bo] the husband[bp] from her younger days,[bq]
and has ignored[br] her marriage covenant[bs] made before God.[bt]
18 For she has set[bu] her house by death,
and her paths by the place of the departed spirits.[bv]
19 None who go in to her will return,[bw]
nor will they reach the paths of life.[bx]
20 So[by] you will walk in the way of good people,[bz]
and will keep on the paths of the righteous.[ca]
21 For the upright will reside in the land,
and those with integrity[cb] will remain in it,
22 but the wicked[cc] will be removed[cd] from the land,
and the treacherous[ce] will be torn away[cf] from it.

Notas al pie

  1. Proverbs 2:1 sn The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).
  2. Proverbs 2:1 tn Heb “my son.”
  3. Proverbs 2:1 sn Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if…”) encompasses vv. 1-4 and (2) the apodosis (“then…”) consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle אָז (ʾaz, “then”).
  4. Proverbs 2:1 sn The verb “to store up” (צָפַן, tsafan; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” (לָקַח, laqakh) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43).
  5. Proverbs 2:1 tn Heb “store up with yourself.” Most translations use “treasure… within you” (NASB, NKJV, NRSV), but also “store up” (NIV) or “with you” (ESV). NIDOTTE 837 s.v. צָפַן says the verb “takes on the technical meaning of memorizing the commandments of God.” The instructions are to have these lessons stored up inside so that you can draw on them in need.sn The idea here is to study to be prepared. It is the opposite of the idea of getting in a difficult situation and then looking for something in the Bible to apply to your life. This verse is about applying your life to biblical wisdom and being prepared for situations that may come your way.
  6. Proverbs 2:2 tn The Hiphil infinitive construct לְהַקְשִׁיב (lehaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.
  7. Proverbs 2:2 sn The word “ear” is a metonymy of cause; the word is used as the instrument of hearing. But in parallelism with “heart” it indicates one aspect of the mental process of hearing and understanding. A “hearing ear” describes an obedient or responsive person (BDB 24 s.v. אֹזֶן 2).
  8. Proverbs 2:2 tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
  9. Proverbs 2:2 tn The Hiphil imperfect (“by turning”) continues the nuance introduced by the infinitive construct in the first colon (GKC 352 §114.r). The verb נָטָה (natah) normally means “to stretch out” and only occasionally “to turn” or “to incline” one’s heart to something, as is the case here.
  10. Proverbs 2:2 tn Or “mind” (the center of the will, the choice).
  11. Proverbs 2:3 tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.
  12. Proverbs 2:3 sn The noun recalls the second purpose of the book (1:2). It is also cognate to the last word of 2:2, forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned.
  13. Proverbs 2:3 tn Heb “give your voice.” The expression means to shout loudly (BDB 679 s.v. נָתַן Qal 1.x, HALOT 735 s.v. נָתַן Qal 12), to make a sound that carries farther (e.g., Jer 2:15). J. H. Greenstone says, “If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts” (Proverbs, 17).
  14. Proverbs 2:4 tn The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5.
  15. Proverbs 2:4 tn The verb בָּקַשׁ (baqash) means “to search for; to seek; to investigate” (BDB 134 s.v.). This calls for the same diligence one would have in looking for silver.
  16. Proverbs 2:4 sn The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.
  17. Proverbs 2:4 sn The verb חָפַשׂ (khafas) means “to dig; to search” (BDB 344 s.v.; cf. NCV “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding.
  18. Proverbs 2:5 tn The verb בִּין (bin, “to perceive; to understand; to discern”) refers to ability to grasp, discern or be sensitive to what it means to fear the Lord.
  19. Proverbs 2:5 tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear and reverence.
  20. Proverbs 2:5 tn Heb “find” (so KJV, NAB, NIV, NRSV).
  21. Proverbs 2:5 tn The term דַּעַת (daʿat, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18).
  22. Proverbs 2:5 tn Heb “knowledge of God.” The noun is an objective genitive.
  23. Proverbs 2:6 tn This is a causal clause. The reason one must fear and know the Lord is that he is the source of true, effectual wisdom.
  24. Proverbs 2:6 tn The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.
  25. Proverbs 2:6 sn This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father.
  26. Proverbs 2:6 tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
  27. Proverbs 2:7 tc The form is a Kethib/Qere reading, reflecting confusion between י (yod) and ו (vav). The Kethib וְצָפַן (vetsafan; Qal perfect with vav consecutive) is supported by the Syriac (but not by the LXX, contra the notes in BHS). The Qere יִצְפֹּן (yitspon; Qal imperfect) is supported by the LXX, the Aramaic Targum of Prov 2:7 (the Aramaic translations of the Hebrew scriptures were called Targums), and Latin Vulgate. Internal evidence favors the imperfect. As in v. 6a, this Qal imperfect functions as a habitual imperfect, or general present.sn The verbal root צָפַן (tsafan, “to store up; to treasure up”) is repeated in 2:1 and 2:7. In 2:1 it is the responsibility of man to “store up” wisdom, but in 2:7 it is God who “stores up” wisdom for the wise person who seeks him.
  28. Proverbs 2:7 tn The noun תּוּשִׁיָּה (tushiyyah) has a two-fold range of meanings: (1) “sound wisdom” (so KJV, NRSV); “effective counsel” and (2) result (metonymy of effect): “abiding success” (BDB 444 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 388; cf. NIV “victory”). It refers to competent wisdom and its resultant ability to achieve moral success (W. McKane, Proverbs [OTL], 80).
  29. Proverbs 2:7 sn The Hebrew word translated “upright” (יָשָׁר, yashar) is one of the terms used for the righteous. It points to the right conduct of the believer—that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with “those who walk in integrity.”
  30. Proverbs 2:7 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.
  31. Proverbs 2:7 tn The word can be taken as in apposition explaining the subject of the first colon—the Lord is a shield, the Lord stores up. The word then is a metaphor for the protection afforded by the Lord.
  32. Proverbs 2:7 tn Heb “walk.” The verb “to walk” (הָלַךְ, halakh) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life (BDB 234 s.v. 3.e).
  33. Proverbs 2:7 tn Heb “those who walk of integrity.” The noun תֹם (tom, “integrity”) functions as a genitive of manner.
  34. Proverbs 2:8 tn The infinitive construct לִנְצֹר (lintsor, “to guard”) designates the purpose of the Lord giving “effective counsel” and being a “shield” to the upright. The verb נָצַר (natsar, “to guard”) has a broad range of meanings: (1) to watch over, guard or protect a vineyard from theft (Prov 27:18); (2) to guard one’s lips or heart from evil (Prov 4:23; 13:3); (3) to protect a person from moral or physical danger (Prov 2:8, 11; 4:6; 13:6; 20:28; 22:12; 24:12) and (4) to guard with fidelity = to observe commands, law or covenant (Prov 3:1, 21; 4:13; 5:2; 6:20; 28:7; see BDB 665-66 s.v.). Here God guards the way of the just, that is, the course and conduct of life from the influence of evil.
  35. Proverbs 2:8 tn Heb “paths of righteousness.” The word “righteousness” is a possessive genitive, signifying the ways that the righteous take.
  36. Proverbs 2:8 tn The imperfect tense verb יִשְׁמֹר (yishmor, “to protect”) continues the syntactical nuance of the preceding infinitive construct of purpose.
  37. Proverbs 2:8 tc The Kethib is the singular noun with third person masculine singular suffix חֲסִידוֹ (khasido) “his pious one.” The Qere reads the plural noun with third person masculine singular suffix חֲסִידָיו (khasidayv) “his pious ones.” The LXX εὐλαβουμένων αὐτόν (eulaboumenōn auton) supports the Qere reading.tn The noun חֶסֶד (khesed, “the pious”) describes those who show “covenantal faithful love” or “loyal love” to God and his people. The description of the righteous by this term indicates their active participation in the covenant, for which God has promised his protection.
  38. Proverbs 2:9 tn Heb “discern.” See preceding note on בִּין (bin) in 2:5.
  39. Proverbs 2:9 tn The phrase “every good way” functions appositionally to the preceding triad of righteous attributes, further explaining and defining them.
  40. Proverbs 2:9 tn Heb “every way of good.” The term טוֹב (tov, “good”) functions as an attributive genitive: “good way.”
  41. Proverbs 2:9 tn Heb “track”; KJV, NIV, NRSV “path.” The noun מַעְגַּל (maʿgal) is used (1) literally of “wagon-wheel track; firm path” and (2) figuratively (as a metaphor) to describe the course of life (Pss 17:5; 23:3; 140:6; Prov 2:9, 15, 18; 4:11, 26; 5:6, 21; Isa 26:7; 59:8; see BDB 722-23 s.v. 2; KBL 2:609). It is related to the feminine noun עֲגָלָה (ʿagalah, “cart”) and the verb עָגַל (ʿagal) “to be round” (Qal) and “to roll” (Niphal). As a wagon-wheel cuts a deep track in a much traversed dirt road, so a person falls into routines and habits that reveal his moral character. In Proverbs the “paths” of the righteous are characterized by uprightness and integrity.
  42. Proverbs 2:10 tn The noun לֵב (lev, “heart”) functions as a metonymy of association for “mind” and “thoughts” (BDB 524 s.v. 3). It represents the center of the inner life where the volition and emotions join to bring about actions. It is used here in parallelism with נֶפֶשׁ (nefesh, “soul”), for which see note.
  43. Proverbs 2:10 tn Heb “knowledge.” For the noun דַּעַת (daʿat), see the note on 1:7.
  44. Proverbs 2:10 tn Heb “pleasant.” The verb יִנְעָם (yinʿam, “to be pleasant”) describes what is attractive. It is used of being physically attracted to one’s lover (Song 7:7) or to a close friendship (2 Sam 1:26). Here wisdom becomes attractive to the righteous, that is, the righteous desires to acquire it.
  45. Proverbs 2:10 tn Heb “your soul.” The term נַפְשְׁךָ (nafshekha, “your soul”) functions as a synecdoche of part (= soul) for the whole person (= you); see BDB 660 s.v. 4.a.2. It also might function as a metonymy of association for emotions and passions (BDB 660 s.v. 6) or mental cognition (BDB 660 s.v. 7).
  46. Proverbs 2:11 tn The word מְזִמָּה (mezimmah, “discretion”) is the ability to know the best course of action for achieving one’s goal. It is knowledge and understanding with a purpose. This kind of knowledge enables one to make the right choices that will protect him from blunders and their consequences (cf. NLT “wise planning”; CEV “sound judgment”).
  47. Proverbs 2:11 tn Heb “will watch over you.”
  48. Proverbs 2:12 tn The Hiphil infinitive construct of נָצַל (natsal, “to deliver”) expresses the purpose of understanding right conduct: to protect a person from the wicked. The verb נָצַל (natsal) means “to save; to deliver; to rescue,” as in snatching away prey from an animal, rescuing from enemies, plucking a brand from the fire, retrieving property, or the like. Here it portrays rescue from the course of action of the wicked.
  49. Proverbs 2:12 tn The term “wicked” (רַע, raʿ) means “bad, harmful, painful.” Rather than referring to the abstract concept of “wickedness” in general, the term probably refers to wicked people because of the parallelism with “those speaking perversity.”
  50. Proverbs 2:12 tn Heb “man.” The singular noun אִישׁ (ʾish, “man”) here will be further defined in vv. 13-15 with plural forms (verbs, nouns and suffixes). So the singular functions in a collective sense which is rendered in a plural sense in the translation for the sake of clarification and smoothness.
  51. Proverbs 2:12 tn Heb “perversities.” The plural form of תַּהְפֻּכוֹת (tahpukhot) may denote a plurality of number (“perverse things”) or intensification: “awful perversity.” As here, it often refers to perverse speech (Prov 8:13; 10:31, 32; 23:33). It is related to the noun הֶפֶךְ (hefekh, “that which is contrary, perverse”) which refers to what is contrary to morality (Isa 29:16; Ezek 16:34; BDB 246 s.v. הֶפֶךְ). The related verb הָפַךְ (hafakh, “to turn; to overturn”) is used (1) literally of turning things over, e.g., tipping over a bowl (2 Kgs 21:13) and turning over bread-cakes (Judg 7:13; Hos 7:8) and (2) figuratively of perverting things so that they are morally upside down, so to speak (Jer 23:36). These people speak what is contrary to morality, wisdom, sense, logic or the truth.
  52. Proverbs 2:13 tn The articular plural active participle functions as attributive adjective for אִישׁ (ʾish, “man”) in v. 12b, indicating that אִישׁ (“man”) is collective.
  53. Proverbs 2:13 tn Heb “paths of uprightness.” The noun יָשָׁר (yashar, “uprightness; straightness”) is an attributive genitive. The moral life is described in Proverbs as the smooth, straight way (2:13; 4:11). The wicked abandon the clear straight path for an evil, crooked, uncertain path.
  54. Proverbs 2:13 tn Heb “ways of darkness.” Darkness is often metaphorical for sinfulness, ignorance, or oppression. Their way of life lacks spiritual illumination.
  55. Proverbs 2:14 tn The articular plural active participle functions as the second attributive adjective for אִישׁ (ʾish, “man”) in v. 12b.
  56. Proverbs 2:14 tn The Qal infinitive construct is the complementary use of the form, expressing the direct object of the participle.
  57. Proverbs 2:14 tn Or “harm.”
  58. Proverbs 2:14 tn Heb “the perversities of evil.” The structure combines a plural noun in construct with a singular adjective. The most typical options for understanding this construction would be “evil perversity” (plural for abstract concept with attributive genitive) or “the perversities of an evil man.” Possibly it could mean “the perverse aspects of evil.”
  59. Proverbs 2:15 tn The noun in this relative clause is an accusative of specification: The evil people are twisted with respect to their paths/conduct.
  60. Proverbs 2:15 tn Heb “crooked.” The adjective עִקֵּשׁ (ʿiqqesh, “crooked; twisted”) uses the morphological pattern of adjectives that depict permanent bodily defects, e.g., blindness, lameness. Their actions are morally defective and, apart from repentance, are permanently crooked and twisted.
  61. Proverbs 2:15 tn The Niphal participle of לוּז (luz, “devious; crooked”) describes conduct that is morally deceptive, crafty, and cunning (Isa 30:12).
  62. Proverbs 2:16 sn The same term, לְהַצִּילְךָ (lehatsilekha, “to deliver you”), introduces twin purposes in vv. 12 and 16 of deliverance from the evil man and the wicked woman. Four poetic lines elaborate each: vv. 12-15 the evil man, vv. 16-19 the evil woman.
  63. Proverbs 2:16 tn Heb “strange woman” (so KJV, NASB); NRSV “the loose woman.” The root זוּר (zur, “to be a stranger”) sometimes refers to people who are ethnically foreign to Israel (Isa 1:7; Hos 7:9; 8:7) but it often refers to what is morally estranged from God or his covenant people (Pss 58:4; 78:30; BDB 266 s.v.). Referring to a woman, it means adulteress or prostitute (Prov 2:16; 5:3, 20; 7:5; 22:14; 23:33; see BDB 266 s.v. 2.b). It does not mean that she is a foreigner but that she is estranged from the community with its social and religious values (W. McKane, Proverbs [OTL], 285). It describes her as outside the framework of the covenant community (L. A. Snijders, “The Meaning of זוּר in the Old Testament: An Exegetical Study,” OTS 10 [1954]: 85-86). Here an Israelite woman is in view because her marriage is called a “covenant with God.” She is an adulteress, acting outside the legal bounds of the marriage contract.
  64. Proverbs 2:16 tn Heb “alien woman.” The adjective נָכְרִי (nokhri, “foreign; alien”) may refer to people who are non-Israelite, ethnically foreign, or someone who is unknown or unfamiliar, although an Israelite (see BDB 649 s.v.) It is perhaps used as a technical term in Proverbs for a harlot or promiscuous woman as someone who is morally alienated from God and moral society (Prov 2:16; 5:20; 6:24; 7:5; 23:27; see BDB 649 s.v. 2). Or perhaps the terms characterizing her as a stranger are chosen to underscore the danger of being naively taken in by someone unknown.
  65. Proverbs 2:16 tn Heb “has made smooth.” The Hiphil of II חָלַק (khalaq, “to be smooth; to be slippery”) means (1) “to make smooth” (metal with hammer) and (2) “to use smooth words,” that is, to flatter (Pss 5:10; 36:3; Prov 2:16; 7:5; 28:23; 29:5; see BDB 325 s.v. 2; HALOT 322 s.v. I חלק hif.2). The related Arabic cognate verb means “make smooth, lie, forge, fabricate.” The seductive speech of the temptress is compared to olive oil (5:3) and is recounted (7:14-20).sn As the perfect verb of a dynamic root, the verb reports what she has done not what she is doing (the way the participle in 2:12 describes the men speaking). While it is likely true that she would regularly flatter every man who crossed her path, we are given the picture of the young man carrying on his mind what she has said to him. Part of succumbing to temptation often involves becoming narrowly focused on something potentially pleasurable and blocking out the consequences. Compare Eve in Genesis 3. The man has been flattered—how will he let that sit in his mind?
  66. Proverbs 2:16 sn For descriptions of seductive speech, see Prov 5:3 where it is compared to olive oil, and 7:14-20 where such speech is recorded.
  67. Proverbs 2:17 tn Or “the husband-abandoner.” The construction is the active participle of עָזַב (ʿazav) with the article, serving as an attributive adjective. The verb means “to forsake; to leave; to abandon.” Presumably this woman left her husband for good some time ago in the past. Understanding the participle as a label continues to assign the character to her. By comparison God is called the Maker of the earth (Isa 45:18), using the participle יֹצֵר (yotser). The label persists even though creation was in the past.
  68. Proverbs 2:17 tn Heb “companion” (so NAB, NASB); NIV “partner.” The term אַלּוּף (ʾalluf, “companion”) is from the root אָלַף (ʾalaf, “to be familiar with; to cleave to”) and refers to a woman’s husband (Prov 2:17; Jer 3:4; see BDB 48 s.v. אַלּוּף 2). This noun follows the passive adjectival formation and so signifies one who is well-known.
  69. Proverbs 2:17 tn Heb “of her youth.” The noun נְעוּרֶיהָ (neʿureha, “her youth”) functions as a temporal genitive. The plural form is characteristic of nouns that refer to long periods of duration in the various stages of life. The time of “youth” encompasses the entire formative period within marriage.
  70. Proverbs 2:17 tn The verb שָׁכַח (shakhakh) is often translated “forget” but can also mean to “ignore” or “neglect.” Rather than being unable to remember that she entered into a covenant, she has dismissed its relevance. The form is a Hebrew perfect and the perfect in English captures this well. She made a past decision to ignore the covenant, a condition which continues. The vowel pointing of pausal forms of the Qal perfect of this verb usually has an i-class vowel (tsere), suggesting the root may be stative, which would allow a past or present tense translation, “she ignores.”
  71. Proverbs 2:17 tn Heb “the covenant.” This could refer to the Mosaic covenant that prohibits adultery, or more likely, as in the present translation, the marriage covenant (cf. also TEV, CEV). The lexicons list this use of “covenant” (בְּרִית, berit) among other referents to marriage (Prov 2:17; Ezek 16:8; Mal 2:14; BDB 136 s.v. 1.5; HALOT 157 s.v. A.9).
  72. Proverbs 2:17 tn Heb “covenant of God.” The genitive-construct could mean “covenant made before God.” The woman and her husband had made a marriage-covenant in which God was invoked as witness. Her sin is against her solemn pledge to her husband, as well as against God.
  73. Proverbs 2:18 tc The MT reads שָׁחָה (shakhah) from שׁוּחַ (shuakh) or the biform שָׁחַח (shakhakh): “she sinks down to death her house.” However most English versions take בֵּיתָהּ (betah) “her house” (masculine singular noun with third person feminine singular suffix) as the subject (e.g., KJV, RSV, NASB, NIV, NRSV, CEV): “her house sinks down to death.” The LXX reflects שָׁתָה (shatah) from שִׁית (shit): “She has placed her house near death.” This is a matter of simple orthographic confusion between ח (khet) and ת (tav). The MT preserves the more difficult reading, which is often to be preferred. The question is whether the reading is too difficult because the syntax is unworkable. The MT and LXX both read the verb as Qal perfect third person feminine singular. Contextually the subject would be the “loose woman” of 2:16-17. But the MT’s reading from שׁוּחַ (“to sink down”) does not expect a direct object, leaving no role for the masculine noun “house.” K&D 16:83 suggests that בֵּיתָהּ (“her house”) is a permutative noun that qualifies the subject: “she together with all that belongs to her [her house] sinks down to death” (GKC 425 §131.k). D. Kidner suggests that “her house” is in apposition to “death” (e.g., Job 17:13; 30:23; Prov 9:18; Eccl 12:5), meaning that death is her house: “she sinks down to death, which is her house” (Proverbs [TOTC], 62). However the verb also has to operate in the next line where the verb is understood again though the technique of ellipsis and double duty. The parallelism should expect the same role for “her paths” as for “her house.” But this is unworkable for the second half of the line. Further the picture of “sinking down” in English may be misleading. The Arabic cognate may suggest sinking into the ground, but the Akkadian cognate suggests “crumbling” (of a building) or “wasting away” (of health). The Hebrew root שָׁחַח (shakhakh) seems to mean “crouch down” elsewhere (e.g. Job 38:40; Ps 10:10). The BHS editors attempt to resolve this syntactical problem by suggesting a conjectural emendation of MT בֵּיתָהּ (betah “her house”) to the feminine singular noun נְתִיבָתָהּ (netivatah, “her path”) which appears in the plural in 7:25 (though they cite 7:27), to recover a feminine subject for the verb: “her path sinks down to death.” This would solve the problem of subject-verb agreement, but may not resolve whether this verb can really be modified by the prepositional phrase “to death.” It also seems problematic to propose a difficult conjectural emendation for the sake of keeping a syntactically difficult text. Most of the versions follow the MT, trying to make the picture of “sinking down to death” work. However the LXX reading is simple to explain textually (confusion of two similar looking letters) and restores reasonable syntax, although the preposition אֶל (ʾel) is more typical of another verb meaning “to set, to place,” שִׂים (sim).
  74. Proverbs 2:18 tn Heb “to the departed spirits” or “to the Rephaim.” The term רְפָאִים (refaʿim, “Rephaim”) refers to spirits of the dead who are inhabitants of Sheol (BDB 952 s.v.; HALOT 1274-75 s.v. I רְפָאִים). It is used in parallelism with מֵתִים (metim, “the dead”) to refer to the departed spirits of the dead in Sheol (Ps 88:11; Isa 26:14). The Rephaim inhabit מָוֶת (mavet, “[place of] death”; Prov 2:18), שְׁאוֹל (sheʾol, “Sheol”; Job 26:5; Prov 9:18; Isa 14:9), “darkness and the land of forgetfulness” (Ps 88:14), and “the land of the Rephaim” (Isa 26:19). Scholars debate whether רְפָאִים is derived from the root (1) רָפָא (rafaʾ, “to heal”), meaning “the healers” or (2) רָפָה (rafah, “to be weak; to sink down”), meaning “the powerless ones” or “those who sink down (to Sheol)” (BDB 952 s.v.; HALOT 1274-75 s.v.). The related term occurs in Phoenician and Neo-Punic meaning “spirits of the dead” (DISO 282) and in Ugaritic referring to “spirits of the dead” who inhabited the underworld and were viewed as healers (UT 2346; WUS 2527). The Hebrew term is often translated “the shades” as a description of the shadowy existence of those who dwelling in Sheol who have lost their vitality (R. F. Schnell, IDB 4:35). Used here in parallelism with מָוֶת (“[place of] death”), רְפָאִים (“the Rephaim”) probably functions as a synecdoche of inhabitants (= the departed spirits of the dead) for the place inhabited (= Sheol). The point of this line is that those who fall prey to an adulteress will end up among the departed spirits in the realm of the dead. This might mean (1) physical death: he will get himself killed by her zealous husband (e.g., Prov 5:23; 6:32-35; 7:23-27) or (2) spiritual death: he will find himself estranged from the community, isolated from the blessings of God, a moral leper, living a shadowy existence of “death” in the land of no return (W. McKane, Proverbs [OTL], 288).
  75. Proverbs 2:19 tn Heb “all who go in to her will not return.”
  76. Proverbs 2:19 sn The phrase “reach the paths of life” is a figurative expression for experiencing joy and fullness of blessing (BDB 673 s.v. נָשַׂג 2.a).
  77. Proverbs 2:20 tn The conjunction לְמַעַן (lemaʿan, “so; as a result”) introduces the concluding result (BDB 775 s.v. מַעַן 2; HALOT 614 s.v. מַעַן 2.c) of heeding the admonition to attain wisdom (2:1-11) and to avoid the evil men and women and their destructive ways (2:12-19).
  78. Proverbs 2:20 tn The noun “good” (טוֹבִים, tovim) does not function as an attributive genitive (“the good way”) because it is a plural noun and the term “way” (דֶרֶךְ, derekh) is singular. Rather it functions as a genitive of possession identifying the people who walk on this path: “the way of the good people.”
  79. Proverbs 2:20 tn In the light of the parallelism, the noun “righteous” (צַדִּיקִים, tsaddiqim) functions as a genitive of possession rather than an attributive genitive.
  80. Proverbs 2:21 tn Heb “the blameless” (so NASB, NIV); NAB “the honest”; NRSV “the innocent.” The term תְּמִימִים (temimim, “the blameless”) describes those who live with integrity. They are blameless in that they live above reproach according to the requirements of the law.
  81. Proverbs 2:22 tn Heb “the guilty.” The term רְשָׁעִים (reshaʿim, “the wicked”) is from the root רָשַׁע (rashaʿ, “to be guilty”) and refers to those who are (1) guilty of sin: moral reprobates or (2) guilty of crime: criminals deserving punishment (BDB 957 s.v. רָשָׁע). This is the person who is probably not a covenant member and manifests that in the way he lives, either by sinning against God or committing criminal acts. The noun sometimes refers to guilty criminals who deserve to die (Num 16:26; 35:31; 2 Sam 4:11). Here they will be “cut off” and “torn away” from the land.
  82. Proverbs 2:22 tn Heb “cut off.” The verb כָּרַת (karat, “to be cut off”) indicates either that the guilty will (1) die prematurely, (2) be excommunicated from the community or (3) be separated eternally in judgment. The Mishnah devoted an entire tractate (m. Keritot) to this topic. The context suggests that the guilty will be “removed” from the land where the righteous dwell in security either through death or expulsion.
  83. Proverbs 2:22 tn The word בָּגַד (bagad) means “to act treacherously” (BDB 93 s.v.; HALOT 108 s.v. בגד). It describes those who deal treacherously, unfaithfully or deceitfully in marriage relations, matters of property or personal rights, in violating covenants, and in their words and general conduct.
  84. Proverbs 2:22 tn The consonantal form יסחו (yskhv) is vocalized in the MT as יִסְּחוּ (yissekhu, Qal imperfect third person masculine plural from נָסַח, nasakh, “to tear away”) but this produces an awkward sense: “they [= the righteous in vv. 20-21] will tear away the treacherous from it” (BDB 650 s.v. נָסַח). Due to the parallelism, the BHS editors suggest emending the form to יִנָּסְחוּ (yinnasekhu, Niphal imperfect third person masculine plural): “the treacherous will be torn away from it.” However, Tg. Prov 2:22 points the form as יֻסְחוּ (yuskhu) which reflects an old Qal passive vocalization—probably the best solution to the problem: “the treacherous will be torn away from it.”
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Revelation 10
New English Translation

The Angel with the Little Scroll

10 Then[a] I saw another powerful angel descending from heaven, wrapped[b] in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire.[c] 2 He held[d] in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land. 3 Then[e] he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices. 4 When the seven thunders spoke, I was preparing to write, but[f] just then[g] I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 5 Then[h] the angel I saw standing on the sea and on the land raised his right hand to heaven 6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay![i] 7 But in the days[j] when the seventh angel is about to blow his trumpet, the mystery of God is completed,[k] just as he has[l] proclaimed to his servants[m] the prophets.” 8 Then[n] the voice I had heard from heaven began to speak[o] to me[p] again,[q] “Go and take the open[r] scroll in the hand of the angel who is standing on the sea and on the land.” 9 So[s] I went to the angel and asked him to give me the little scroll. He[t] said to me, “Take the scroll[u] and eat it. It[v] will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10 So[w] I took the little scroll from the angel’s hand and ate it, and it did taste[x] as sweet as honey in my mouth, but[y] when I had eaten it, my stomach became bitter. 11 Then[z] they[aa] told me: “You must prophesy again about many peoples, nations,[ab] languages, and kings.”

Notas al pie

  1. Revelation 10:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  2. Revelation 10:1 tn Or “clothed.”
  3. Revelation 10:1 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
  4. Revelation 10:2 tn Grk “and having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
  5. Revelation 10:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  6. Revelation 10:4 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  7. Revelation 10:4 tn The words “just then” are not in the Greek text, but are implied.
  8. Revelation 10:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  9. Revelation 10:6 tn On this phrase see BDAG 1092 s.v. χρόνος.
  10. Revelation 10:7 tn Grk “But in the days of the voice of the seventh angel.”
  11. Revelation 10:7 tn The aorist ἐτελέσθη (etelesthē) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
  12. Revelation 10:7 tn The time of the action described by the aorist εὐηγγέλισεν (euēngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesthē). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).
  13. Revelation 10:7 tn See the note on the word “servants” in 1:1.
  14. Revelation 10:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  15. Revelation 10:8 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
  16. Revelation 10:8 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
  17. Revelation 10:8 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
  18. Revelation 10:8 tn The perfect passive participle ἠνεῳγμένον (ēneōgmenon) is in second attributive position and has been translated as an attributive adjective.
  19. Revelation 10:9 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
  20. Revelation 10:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  21. Revelation 10:9 tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
  22. Revelation 10:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  23. Revelation 10:10 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
  24. Revelation 10:10 tn Grk “it was.” The idea of taste is implied.
  25. Revelation 10:10 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  26. Revelation 10:11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  27. Revelation 10:11 tn The referent of “they” is not clear in the Greek text.
  28. Revelation 10:11 tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
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