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Isaiah 59
New English Translation

Injustice Brings Alienation from God

59 Look, the Lord’s hand is not too weak[a] to deliver you;
his ear is not too deaf to hear you.[b]
2 But your sinful acts have alienated you from your God;
your sins have caused him to reject you and not listen to your prayers.[c]
3 For your hands are stained with blood
and your fingers with sin;
your lips speak lies,
your tongue utters malicious words.
4 No one is concerned about justice;[d]
no one sets forth his case truthfully.
They depend on false words[e] and tell lies;
they conceive of oppression[f]
and give birth to sin.
5 They hatch the eggs of a poisonous snake
and spin a spider’s web.
Whoever eats their eggs will die,
a poisonous snake is hatched.[g]
6 Their webs cannot be used for clothing;
they cannot cover themselves with what they make.
Their deeds are sinful;
they commit violent crimes.[h]
7 They are eager to do evil,[i]
quick to shed innocent blood.[j]
Their thoughts are sinful;
they crush and destroy.[k]
8 They are unfamiliar with peace;
their deeds are unjust.[l]
They use deceitful methods,
and whoever deals with them is unfamiliar with peace.[m]

Israel Confesses its Sin

9 For this reason deliverance[n] is far from us[o]
and salvation does not reach us.
We wait for light,[p] but see only darkness;[q]
we wait for[r] a bright light,[s] but live[t] in deep darkness.[u]
10 We grope along the wall like the blind,
we grope like those who cannot see;[v]
we stumble at noontime as if it were evening.
Though others are strong, we are like dead men.[w]
11 We all growl like bears,
we coo mournfully like doves;
we wait for deliverance,[x] but there is none,
for salvation, but it is far from us.
12 For you are aware of our many rebellious deeds,[y]
and our sins testify against us;
indeed, we are aware of our rebellious deeds;
we know our sins all too well.[z]
13 We have rebelled and tried to deceive the Lord;
we turned back from following our God.
We stir up[aa] oppression and rebellion;
we tell lies we concocted in our minds.[ab]
14 Justice is driven back;
godliness[ac] stands far off.
Indeed,[ad] honesty stumbles in the city square
and morality is not even able to enter.
15 Honesty has disappeared;
the one who tries to avoid evil is robbed.
The Lord watches and is displeased,[ae]
for there is no justice.

The Lord Intervenes

16 He sees there is no advocate;[af]
he is shocked[ag] that no one intervenes.
So he takes matters into his own hands;[ah]
his desire for justice drives him on.[ai]
17 He wears his desire for justice[aj] like body armor,[ak]
and his desire to deliver is like a helmet on his head.[al]
He puts on the garments of vengeance[am]
and wears zeal like a robe.
18 He repays them for what they have done,
dispensing angry judgment to his adversaries
and punishing his enemies.[an]
He repays the coastlands.[ao]
19 In the west, people respect[ap] the Lord’s reputation;[aq]
in the east they recognize his splendor.[ar]
For he comes like a rushing[as] stream
driven on by wind sent from the Lord.[at]
20 “A protector[au] comes to Zion,
to those in Jacob who repent of their rebellious deeds,”[av] says the Lord.

21 “As for me, this is my promise to[aw] them,” says the Lord. “My Spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,”[ax] says the Lord.

Footnotes

  1. Isaiah 59:1 tn Heb “short” (so NAB, NASB, NIV, NRSV).
  2. Isaiah 59:1 tn Heb “or his ear too heavy [i.e., “dull”] to hear.”
  3. Isaiah 59:2 tn Heb “and your sins have caused [his] face to be hidden from you so as not to hear.”
  4. Isaiah 59:4 tn Heb “no one pleads with justice.”
  5. Isaiah 59:4 tn Heb “nothing”; NAB “emptiness.”
  6. Isaiah 59:4 tn Or “trouble” (NIV), or “harm.”
  7. Isaiah 59:5 tn Heb “that which is pressed in hatches [as] a snake.”
  8. Isaiah 59:6 tn Heb “their deeds are deeds of sin, and the work of violence [is] in their hands.”
  9. Isaiah 59:7 tn Heb “their feet run to evil.”
  10. Isaiah 59:7 tn Heb “they quickly pour out innocent blood.”
  11. Isaiah 59:7 tn Heb “their thoughts are thoughts of sin, destruction and crushing [are] in their roadways.”
  12. Isaiah 59:8 tn Heb “a way of peace they do not know, and there is no justice in their pathways.”
  13. Isaiah 59:8 tn Heb “their paths they make crooked; everyone who walks in it does not know peace.”
  14. Isaiah 59:9 tn מִשְׁפָּט (mishpat), which refers to “justice” in the earlier verses, here refers to “justice from God,” or “vindication.” Because the people are unjust, God refuses to vindicate them before their enemies. See v. 11.
  15. Isaiah 59:9 sn The prophet speaks on behalf of the sinful nation and confesses its sins.
  16. Isaiah 59:9 sn Light here symbolizes prosperity and blessing.
  17. Isaiah 59:9 tn Heb “but, look, darkness”; NIV “but all is darkness.”
  18. Isaiah 59:9 tn The words “we wait for” are supplied in the translation; the verb is understood by ellipsis (note the preceding line).
  19. Isaiah 59:9 tn The plural noun form may indicate degree here.
  20. Isaiah 59:9 tn Or “walk about”; NCV “all we have is darkness.”
  21. Isaiah 59:9 tn The plural noun form may indicate degree here.
  22. Isaiah 59:10 tn Heb “like there are no eyes.”
  23. Isaiah 59:10 tn Heb among the strong, like dead men.”
  24. Isaiah 59:11 tn See the note at v. 9.
  25. Isaiah 59:12 tn Heb “for many are our rebellious deeds before you.”
  26. Isaiah 59:12 tn Heb “indeed [or “for”] our rebellious deeds (are) with us, and our sins, we know them.”
  27. Isaiah 59:13 tn Heb “speaking.” A new sentence was started here in the translation for stylistic reasons.
  28. Isaiah 59:13 tn Heb “conceiving and uttering from the heart words of falsehood.”
  29. Isaiah 59:14 tn Or “righteousness” (ASV, NASB, NIV, NRSV); KJV, NAB “justice.”
  30. Isaiah 59:14 tn Or “for” (KJV, NRSV).
  31. Isaiah 59:15 tn Heb “and it is displeasing in his eyes.”
  32. Isaiah 59:16 tn Heb “man” (so KJV, ASV); TEV “no one to help.”
  33. Isaiah 59:16 tn Or “appalled” (NAB, NIV, NRSV), or “disgusted.”
  34. Isaiah 59:16 tn Heb “and his arm delivers for him.”
  35. Isaiah 59:16 tn Heb “and his justice [or “righteousness”] supports him.”
  36. Isaiah 59:17 tn Or “righteousness” (KJV, NASB, NIV, NRSV, NLT); NCV “goodness.”
  37. Isaiah 59:17 tn Or “a breastplate” (traditional; so many English versions); TEV “a coat of armour.”
  38. Isaiah 59:17 tn Heb “and [as] a helmet deliverance on his head.”
  39. Isaiah 59:17 tn Heb “and he puts on the clothes of vengeance [as] a garment.”
  40. Isaiah 59:18 tn Heb “in accordance with deeds, so he repays, anger to his adversaries, repayment to his enemies.”
  41. Isaiah 59:18 tn Or “islands” (KJV, NIV).
  42. Isaiah 59:19 tc Heb “fear.” A few medieval Hebrew mss read “see.”
  43. Isaiah 59:19 tn Heb “and they fear from the west the name of the Lord.”
  44. Isaiah 59:19 tn Heb “and from the rising of the sun his splendor.”
  45. Isaiah 59:19 tn Heb “narrow”; NAB, NIV, NRSV “pent-up.”
  46. Isaiah 59:19 tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see 30:28).
  47. Isaiah 59:20 tn Or “redeemer.” See the note at 41:14.
  48. Isaiah 59:20 tn Heb “and to those who turn from rebellion in Jacob.”
  49. Isaiah 59:21 tn Or “my covenant with” (so many English versions); NCV “my agreement with.”sn The Lord promises the repentant (note “to them”) that they and their offspring will possess his spirit and function as his spokesmen. In this regard they follow in the footsteps of the Lord’s special servant. See 42:1; 49:2; 51:16.
  50. Isaiah 59:21 tn Heb “from now and on into the future.”
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Isaiah 58
Isaiah 60
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Isaiah 60
New English Translation

Zion’s Future Splendor

60 “Arise! Shine! For your light arrives!
The splendor[a] of the Lord shines on you!
2 For, look, darkness covers the earth
and deep darkness covers[b] the nations,
but the Lord shines on you;
his splendor[c] appears over you.
3 Nations come to your light,
kings to your bright light.
4 Look all around you![d]
They all gather and come to you—
your sons come from far away,
and your daughters are escorted by guardians.
5 Then you will look and smile,[e]
you will be excited and your heart will swell with pride.[f]
For the riches of distant lands[g] will belong to you,
and the wealth of nations will come to you.
6 Camel caravans will cover your roads,[h]
young camels from Midian and Ephah.
All the merchants of Sheba[i] will come,
bringing gold and incense
and singing praises to the Lord.[j]
7 All the sheep of Kedar will be gathered to you;
the rams of Nebaioth will be available to you as sacrifices.[k]
They will go up on my altar acceptably,[l]
and I will bestow honor on my majestic temple.
8 Who are these who float along[m] like a cloud,
who fly like doves to their shelters?[n]
9 Indeed, the coastlands[o] look eagerly for me;
the large ships[p] are in the lead,
bringing your sons from far away,
along with their silver and gold,
to honor the Lord your God,[q]
the Holy One of Israel,[r] for he has bestowed honor on you.
10 Foreigners will rebuild your walls;
their kings will serve you.
Even though I struck you down in my anger,
I will restore my favor and have compassion on you.[s]
11 Your gates will remain open at all times;
they will not be shut during the day or at night,
so that the wealth of nations may be delivered,
with their kings leading the way.[t]
12 Indeed,[u] nations or kingdoms that do not serve you will perish;
such nations will definitely be destroyed.[v]
13 The splendor of Lebanon will come to you,
its evergreens, firs, and cypresses together,
to beautify my palace;[w]
I will bestow honor on my throne room.[x]
14 The children of your oppressors will come bowing to you;
all who treated you with disrespect will bow down at your feet.
They will call you, ‘The City of the Lord,
Zion of the Holy One of Israel.’[y]
15 You were once abandoned
and despised, with no one passing through,
but I will make you[z] a permanent source of pride
and joy to coming generations.
16 You will drink the milk of nations;
you will nurse at the breasts of kings.[aa]
Then you will recognize that I, the Lord, am your Deliverer,
your Protector,[ab] the Powerful One of Jacob.[ac]
17 Instead of bronze, I will bring you gold;
instead of iron, I will bring you silver;
instead of wood, I will bring you[ad] bronze;
instead of stones, I will bring you[ae] iron.
I will make prosperity[af] your overseer,
and vindication your sovereign ruler.[ag]
18 Sounds of violence will no longer be heard in your land,
or the sounds of[ah] destruction and devastation within your borders.
You will name your walls, ‘Deliverance,’
and your gates, ‘Praise.’
19 The sun will no longer supply light for you by day,
nor will the moon’s brightness shine on you;
the Lord will be your permanent source of light—
the splendor of your God will shine upon you.[ai]
20 Your sun will no longer set;
your moon will not disappear;[aj]
the Lord will be your permanent source of light;
your time[ak] of sorrow will be over.
21 All your people will be godly;[al]
they will possess the land permanently.
I will plant them like a shoot;
they will be the product of my labor,
through whom I reveal my splendor.[am]
22 The least of you will multiply into[an] a thousand;
the smallest of you will become a large nation.
When the right time comes, I the Lord will quickly do this!”[ao]

Footnotes

  1. Isaiah 60:1 tn Or “glory” (so most English versions).
  2. Isaiah 60:2 tn The verb “covers” is understood by ellipsis (note the preceding line).
  3. Isaiah 60:2 tn Or “glory” (so most English versions); TEV “the brightness of his presence.”
  4. Isaiah 60:4 tn Heb “Lift up around your eyes and see!”
  5. Isaiah 60:5 tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).
  6. Isaiah 60:5 tn Heb “and it will tremble and be wide, your heart.”
  7. Isaiah 60:5 tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.
  8. Isaiah 60:6 tn Heb “an abundance of camels will cover you.”
  9. Isaiah 60:6 tn Heb “all of them, from Sheba.”
  10. Isaiah 60:6 tn Heb “and they will announce the praises of the Lord.”
  11. Isaiah 60:7 tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.
  12. Isaiah 60:7 tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (ʿal) is dittographic (note the preceding יַעֲלוּ [yaʿalu]). Consequently, the form should be emended to לְרָצוֹן (leratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsaa has both לרצון followed by the preposition על, which would argue against deleting the preposition. As the above translation seeks to demonstrate, the preposition עַל (ʿal) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111), and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).
  13. Isaiah 60:8 tn Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”
  14. Isaiah 60:8 tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.
  15. Isaiah 60:9 tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”
  16. Isaiah 60:9 tn Heb “the ships of Tarshish.” See the note at 2:16.
  17. Isaiah 60:9 tn Heb “to the name of the Lord your God.”
  18. Isaiah 60:9 sn See the note on the phrase “the Holy One of Israel” in 1:4.
  19. Isaiah 60:10 tn Heb “in my favor I will have compassion on you.”
  20. Isaiah 60:11 tn Or “led in procession.” The participle is passive.
  21. Isaiah 60:12 tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”
  22. Isaiah 60:12 tn The infinitive absolute appears before the finite verb for emphasis.
  23. Isaiah 60:13 tn Or “holy place, sanctuary.”
  24. Isaiah 60:13 tn Heb “the place of my feet.” See Ezek 43:7, where the Lord’s throne is called the “place of the soles of my feet.”
  25. Isaiah 60:14 sn See the note on the phrase “the Holy One of Israel” in 1:4.
  26. Isaiah 60:15 tn Heb “Instead of your being abandoned and despised, with no one passing through, I will make you.”
  27. Isaiah 60:16 sn The nations and kings are depicted as a mother nursing her children. Restored Zion will be nourished by them as she receives their wealth as tribute.
  28. Isaiah 60:16 tn Or “redeemer.” See the note at 41:14.
  29. Isaiah 60:16 sn See 1:24 and 49:26.
  30. Isaiah 60:17 tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the preceding lines).
  31. Isaiah 60:17 tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the first two lines of the verse).
  32. Isaiah 60:17 tn Or “peace” (KJV and many other English versions).
  33. Isaiah 60:17 tn The plural indicates degree. The language is ironic; in the past Zion was ruled by oppressive tyrants, but now personified prosperity and vindication will be the only things that will “dominate” the city.
  34. Isaiah 60:18 tn The words “sounds of” are supplied in the translation for stylistic reasons.
  35. Isaiah 60:19 tn Heb “and your God for your splendor.”
  36. Isaiah 60:20 sn In this verse “sun” and “moon” refer to the Lord’s light, which will replace the sun and moon (see v. 19). Light here symbolizes the restoration of divine blessing and prosperity in conjunction with the Lord’s presence. See 30:26.
  37. Isaiah 60:20 tn Heb “days” (so KJV, NAB, NIV, NRSV, NLT).
  38. Isaiah 60:21 tn Or “righteous” (NASB, NIV, NRSV, NLT); NAB “just.”
  39. Isaiah 60:21 tn Heb “a shoot of his planting, the work of my hands, to reveal splendor.”
  40. Isaiah 60:22 tn Heb “will become” (so NASB, NIV).
  41. Isaiah 60:22 tn Heb “I, the Lord, in its time, I will quickly do it.”
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Isaiah 59
Isaiah 61
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Proverbs 14
New English Translation

14 Every wise woman[a] has built[b] her household,[c]
but a foolish woman tears it down with her own hands.
2 The one who walks in his uprightness fears the Lord,[d]
but the one who is perverted in his ways[e] despises him.
3 In[f] the speech[g] of a fool is a rod for his back,[h]
but the words[i] of the wise protect them.
4 Where there are no oxen, the feeding trough is clean,
but an abundant harvest is produced by strong oxen.[j]
5 A truthful witness[k] does not lie,
but a false witness[l] breathes out lies.[m]
6 The scorner[n] sought wisdom—there was none,[o]
but understanding was easy[p] for a discerning person.
7 Walk[q] abreast with a foolish person,[r]
and you do not understand[s] wise counsel.[t]
8 The wisdom of the shrewd person[u] is to discern[v] his way,
but the folly of fools is deception.[w]
9 Fools mock[x] at reparation,[y]
but among the upright there is favor.[z]
10 The heart knows its own bitterness,[aa]
and with its joy no one else[ab] can share.[ac]
11 The household[ad] of the wicked will be destroyed,
but the tent[ae] of the upright will flourish.
12 There is a way that seems right to a person,[af]
but its end is the way that leads to death.[ag]
13 Even in laughter the heart may ache,[ah]
and the end[ai] of joy may be[aj] grief.
14 The backslider[ak] will be paid back[al] from his own ways,
but a good person will be rewarded[am] for his.
15 A naive person[an] will believe anything,
but the shrewd person discerns his steps.[ao]
16 A wise person is cautious[ap] and turns from evil,
but a fool throws off restraint[aq] and is overconfident.[ar]
17 A person who has a quick temper[as] will do foolish things,
and a person with crafty schemes[at] will be hated.[au]
18 The naive have inherited[av] folly,
but the shrewd[aw] will be crowned[ax] with knowledge.
19 Bad people have bowed[ay] before good people,
and wicked people have bowed[az] at the gates[ba] of someone righteous.[bb]
20 A poor person will be disliked[bc] even by his neighbors,
but those who love the rich are many.[bd]
21 The one who despises his neighbor sins,
but whoever is kind to the needy is blessed.
22 Do not those who devise[be] evil go astray?
But those who plan good exhibit[bf] faithful covenant love.[bg]
23 In all hard work[bh] there is profit,
but merely talking about it[bi] only brings[bj] poverty.[bk]
24 The crown of the wise is their riches,[bl]
but the folly[bm] of fools is folly.
25 A truthful witness[bn] rescues lives,[bo]
but one who testifies falsely betrays them.[bp]
26 In the fear of the Lord one has[bq] strong confidence,[br]
and it will be a refuge[bs] for his children.
27 The fear of the Lord[bt] is like[bu] a life-giving fountain,[bv]
to turn[bw] people[bx] from deadly snares.[by]
28 A king’s glory is[bz] the abundance of people,
but the lack of subjects[ca] is the ruin[cb] of a ruler.
29 Someone with great understanding is slow to anger,[cc]
but the one who has a quick temper[cd] exalts[ce] folly.
30 A tranquil spirit[cf] revives the body,[cg]
but envy[ch] is rottenness to the bones.[ci]
31 The one who oppresses[cj] the poor has insulted[ck] his Creator,
but whoever honors him shows favor[cl] to the needy.
32 An evil person will be thrown down through his wickedness,[cm]
but a righteous person takes refuge in his integrity.[cn]
33 Wisdom rests in the heart of the discerning;
it is not known[co] in the inner parts[cp] of fools.
34 Righteousness exalts[cq] a nation,
but sin is a disgrace[cr] to any people.
35 The king shows favor[cs] to a wise[ct] servant,
but his wrath falls on[cu] one who acts shamefully.

Footnotes

  1. Proverbs 14:1 tc The verb בָּנְתָה (banetah) is singular, while the noun נָשִׁים (nashim) is plural. Because of the lack of agreement between the apparent subject and verb and because of the similar thought in Prov 9:1, the BHS editors suggest two possibilities: (1) to delete the word “women/wives” and read the line identically as Prov 9:1, or (2) to read תָּשִׂים בְּאֵיתָן (tasim beʾetan) in place of נָשִׁים בָּנְתָה (nashim banetah), meaning “Wisdom sets up her house with strength.” Without emending the consonants, the text may also be read as “wives’ wisdom has built her house,” or “she built her house with wives’ wisdom,” by reading the noun חָכְמוֹת (khokhmot) instead of the adjective חַכְמוֹת (khakhmot). The personification of Folly in the second half of the verse implies the personification of Wisdom at the beginning.tn Heb “wise ones of women.” The construct phrase חַכְמוֹת נָשִׁים (khakhmot nashim) features a wholistic genitive: “wise women.” The plural functions in a distributive sense: “every wise woman.” The contrast is between wise and foolish women (e.g., Prov 7:10-23; 31:10-31).
  2. Proverbs 14:1 tn The perfect tense verb in the first colon and the imperfect verb in the second colon accent the antithetic parallelism. The verse contrasts Lady Wisdom and Lady Folly by painting the picture of what Wisdom has done (and by implication still benefits from) in contrast to what Folly keeps doing (to her own detriment).
  3. Proverbs 14:1 tn Heb “house.” This term functions as a synecdoche of container (= house) for contents (= household, family).
  4. Proverbs 14:2 tn Heb “fear of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as an objective genitive.
  5. Proverbs 14:2 tn Heb “crooked of ways”; NRSV “devious in conduct.” This construct phrase features a genitive of specification: “crooked in reference to his ways.” The term “ways” is an idiom for moral conduct. The evidence that people fear the Lord is uprightness; the evidence of those who despise him is the devious ways.
  6. Proverbs 14:3 tn The preposition ב (bet) may denote (1) exchange: “in exchange for” foolish talk there is a rod; or (2) cause: “because of” foolish talk.
  7. Proverbs 14:3 sn The noun פֶּה (peh, “mouth”) functions as a metonymy of cause for what is said (“speech, words, talk”).
  8. Proverbs 14:3 tc The MT reads גַּאֲוָה (gaʾavah, “pride”) which creates an awkward sense “in the mouth of a fool is a rod/shoot of pride” (cf. KJV, ASV), perhaps meaning that pride sprouts from his mouth. The BHS editors suggest emending the form to גֵּוֹה (gevoh, “disciplining-rod”) to create tighter parallelism and irony: “in the mouth of a fool is a rod for the back” (e.g., Prov 10:13). What the fool says will bring discipline.tn Heb “a rod of back.” The noun גֵּוֹה functions as a genitive of specification: “a rod for his back.” The fool is punished because of what he says.
  9. Proverbs 14:3 tn Heb “lips.” The term “lips” is a metonymy of cause, meaning what they say. The wise by their speech will find protection.
  10. Proverbs 14:4 tn Heb “the strength of oxen.” The genitive שׁוֹר (shor, “oxen”) functions as an attributed genitive: “strong oxen.” Strong oxen are indispensable for a good harvest, and for oxen to be strong they must be well-fed. The farmer has to balance grain consumption with the work oxen do.
  11. Proverbs 14:5 tn Heb “a witness of faithfulness.” The genitive functions in an attributive sense: “faithful witness” (so KJV, NRSV); TEV “reliable witness.”
  12. Proverbs 14:5 tn Heb “a witness of falsehood.” The genitive functions in an attributive sense: “false witness.”
  13. Proverbs 14:5 sn This saying addresses the problem of legal testimony: A faithful witness does not lie, but a false witness does lie—naturally. The first colon uses the verb כָּזַב (kazav, “to lie”) and the second colon uses the noun כָּזָב (kazav, “lie; falsehood”).
  14. Proverbs 14:6 sn The “scorner” (לֵץ, lets) is intellectually arrogant; he lacks any serious interest in knowledge or religion. He pursues wisdom in a superficial way so that he can appear wise. The acquisition of wisdom is conditioned by one’s attitude toward it (J. H. Greenstone, Proverbs, 149).
  15. Proverbs 14:6 sn It is not that wisdom was unavailable (as if in contradiction to Prov 8). Instead the proverb enters the point of view of the person characterized by derision and scoffing. From their perspective it wasn’t there. As observers we see that the scorner did not find wisdom because of a haughty attitude. Perhaps the proverb is given in a past time reference because it also pictures a person is done with seeking wisdom. They looked. It wasn’t there. They stopped looking.
  16. Proverbs 14:6 tn The verb קָלַל (qalal) is a stative verb meaning to “be small, insignificant, quick, easy.” Stative verbs seldom appear in the Niphal, as the verb does here. But in the Niphal they are often ingressive, “knowledge (be)came easy for the discerning.”
  17. Proverbs 14:7 tn The general meaning of the proverb is clear, to avoid association with a fool who is not a source of wisdom. But the precise way that the proverb says it is unclear. The Hebrew in the first colon has the imperative לֵךְ (lekh) “walk” followed by the compound preposition מִנֶּגֶד (minneged) “across from,” “opposite of,” or rarely “[away] from in front of [someone’s eyes].” The most common use of the preposition yields, “Walk across/abreast from a foolish person and you do not [come to] know knowledgeable lips.” Many translations interpret it to say “go/stay away from…” (e.g. NIV, ESV, NAS, KJV) while others say “enter into the presence of…” (ASV, ERV).tc Instead of לֵךְ (lekh) “walk,” the LXX reads “all,” implying the reversal of the two consonants as כֹּל (kol). The Hebrew would mean “everything is opposite of the foolish person.” This is perhaps an idiomatic way of saying that from the fool’s perspective, everything is opposed to him.
  18. Proverbs 14:7 tn Heb “a man, a stupid fellow.”
  19. Proverbs 14:7 tn As the perfect form of a stative verb, יָדַעְתָּ (yadaʿta) may be understood as present or past: thus as the result “you do not come to know” or the basis “you have not known.”tc The MT reads וּבַל־יָדַעְתָּ (uval yadaʿta, “you do not know [the lips of knowledge]).” The LXX reflects a Hebrew Vorlage of וּכְלֵי־דַעַת (ukhele daʿat) “instruments of knowledge/discretion.” The textual variant involves wrong word division and orthographic confusion between ב (bet) and כ (kaf). The LXX reading here makes sense if its reading of the first colon is accepted (see earlier note) or if מִנֶּגֶד (minneged) is separative (“walk away from…”). Both would contrast the value of being with a fool and value of wise lips. The LXX of Proverbs can be loose, but this case seems to be the faithful rendering of a slightly different Hebrew copy. Either the LXX or the MT text could just as easily give rise to the other. Both readings are workable and both give the same general advice. Tg. Prov 14:7 freely interprets the verse: “for there is no knowledge on his lips.” C. H. Toy emends the text: “for his lips do not utter knowledge” as in 15:7 (Proverbs [ICC], 285).
  20. Proverbs 14:7 tn Heb “lips of knowledge” (so KJV, ASV). “Lips” is the metonymy of cause, and “knowledge” is an objective genitive (speaking knowledge) or attributive genitive (knowledgeable speech): “wise counsel.”
  21. Proverbs 14:8 tn Or “the prudent [person]” (cf. KJV, NASB, NIV).
  22. Proverbs 14:8 tn The Hiphil infinitive construct denotes purpose. Those who are shrewd will use it to give careful consideration to all their ways.
  23. Proverbs 14:8 tn The word means “deception,” but some suggest “self-deception” here (W. McKane, Proverbs [OTL], 466; and D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 286); cf. NLT “fools deceive themselves.” The parallelism would favor this, but there is little support for it. The word usually means “craft practiced on others.” If the line is saying the fool is deceitful, there is only a loose antithesis between the cola.
  24. Proverbs 14:9 tn The noun “fools” is plural but the verb “mock” is singular. This has led some to reverse the line to say “guilty/guilt offering mocks fools” (C. H. Toy, Proverbs [ICC], 287); see, e.g., Isa 1:14; Amos 5:22. But lack of agreement between subject and verb is not an insurmountable difficulty.
  25. Proverbs 14:9 tc The LXX reads “houses of transgressors will owe purification.” Tg. Prov 14:9 has “guilt has its home among fools,” apparently reading יָלִין (yalin, “to spend the night, dwell”) instead of יָלִיץ (yalits, “to scoff at”).tn Heb “guilt.” The word אָשָׁם (ʾasham) has a broad range of meanings: “guilt, restitution, guilt-offering.” According to Leviticus, when someone realized he was guilty he would bring a “reparation offering,” a sin offering with an additional tribute for restitution (Lev 5:1-6). It would be left up to the guilty to come forward; it was for the kind of thing that only he would know, for which his conscience would bother him. Fools mock any need or attempt to make things right, to make restitution (cf. NIV, NRSV, NCV, TEV).
  26. Proverbs 14:9 tn The word רָצוֹן (ratson) means “favor; acceptance; pleasing.” It usually means what is pleasing or acceptable to God. In this passage it either means that the upright try to make amends, or that the upright find favor for doing so.
  27. Proverbs 14:10 tn Heb “bitterness of its soul.”
  28. Proverbs 14:10 tn Heb “stranger” (so KJV, NASB, NRSV).
  29. Proverbs 14:10 tn The verb is the Hitpael of II עָרַב (ʿarav), which means “to take in pledge; to give in pledge; to exchange.” Here it means “to share [in].” The proverb is saying that there are joys and sorrows that cannot be shared. No one can truly understand the deepest feelings of another.
  30. Proverbs 14:11 tn Heb “house.” The term “house” is a metonymy of subject, referring to their contents: families and family life. sn Personal integrity ensures domestic stability and prosperity, while lack of such integrity (= wickedness) will lead to the opposite.
  31. Proverbs 14:11 tn The term “tent” is a metonymy here referring to the contents of the tent: families.
  32. Proverbs 14:12 tn Heb “which is straight before a man.”sn The proverb contrasts the roadway with the road’s destination. The pathway immediately ahead is straight and smooth, easy to travel. So it would seem like a good path to follow, except that it’s destination is destruction. One view of the proverb is that the straight road represents wickedness that is disguised or rationalized. Another is that the sage recognizes the ambiguities of life; even when good judgment is used with regard to what a person can see, things may may still turn out quite badly.
  33. Proverbs 14:12 tn Or “but after it are the ways of death.” The phrase “ways of death” features the result of these paths. Here death means ruin (cf. Prov 7:27). Possibly the proverb envisions that the initial path which seemed good leads to other paths whose outcomes are all ruinous. tc The LXX seems to take דַּרְכֵי (darkhe, “ways of”) as יַרְכְּתֵי (yarkete, “depths/recesses of”) and renders “the depths of Hades,” but the verse seems to be concerned with events of this life.
  34. Proverbs 14:13 sn No joy is completely free of grief. There is a joy that is superficial and there is underlying pain that will remain after the joy is gone.
  35. Proverbs 14:13 tc Heb “and its end, joy, is grief.” The suffix may be regarded as an Aramaism, a proleptic suffix referring to “joy.” Or it may be considered a case of wrong word division, moving the ה (he) to read אַחֲרִית הַשִּׂמְחָה (ʾakharit hassimkhah, “after the joy [may be] grief”) rather than אַחֲרִיתָהּ שִׂמְחָה (ʾakharitah simkhah, “after it, joy, grief”).
  36. Proverbs 14:13 tn The phrase “may be” is not in the Hebrew but is supplied from the parallelism, which features an imperfect of possibility.
  37. Proverbs 14:14 tn Heb “a backslidden heart.” The term סוּג (sug) means “to move away; to move backwards; to depart; to backslide” (BDB 690 s.v. I סוּג). This individual is the one who backslides, that is, who departs from the path of righteousness.
  38. Proverbs 14:14 tn Heb “will be filled”; cf. KJV, ASV. The verb (“to be filled, to be satisfied”) here means “to be repaid,” that is, to partake in his own evil ways. His faithlessness will come back to haunt him.
  39. Proverbs 14:14 tn The phrase “will be rewarded” does not appear in the Hebrew but is supplied based on the parallelism for the sake of clarity and smoothness.
  40. Proverbs 14:15 sn The contrast is with the simpleton and the shrewd. The simpleton is the young person who is untrained morally or intellectually, and therefore gullible. The shrewd one is the prudent person, the one who has the ability to make critical discriminations.
  41. Proverbs 14:15 tn Heb “his step”; cf. TEV “sensible people watch their step.”
  42. Proverbs 14:16 tn Heb “fears.” Since the holy name (Yahweh, translated “the Lord”) is not used, it probably does not here mean fear of the Lord, but of the consequences of actions.
  43. Proverbs 14:16 tn The Hitpael of עָבַר (ʿavar, “to pass over”) means “to pass over the bounds of propriety; to act insolently” (BDB 720 s.v.; cf. ASV “beareth himself insolently”).
  44. Proverbs 14:16 tn The verb בָּטַח here denotes self-assurance or overconfidence. Fools are not cautious and do not fear the consequences of their actions.
  45. Proverbs 14:17 sn The proverb discusses two character traits that are distasteful to others—the quick tempered person (“short of anger” or impatient) and the crafty person (“man of devices”). C. H. Toy thinks that the proverb is antithetical and renders it “but a wise man endures” (Proverbs [ICC], 292). In other words, the quick-tempered person acts foolishly and loses people’s respect, but the wise man does not.
  46. Proverbs 14:17 tn Heb “a man of devices.”
  47. Proverbs 14:17 tn The verb שָׂנֵא (saneʾ) is stative and as a Niphal is ingressive (“become hated”); its imperfect form should be future rather than present. tc The LXX reads “endures” (from נָשָׂא, nasaʾ) rather than “is hated” (from שָׂנֵא, saneʾ). This change seems to have arisen on the assumption that a contrast was needed. It has: “a man of thought endures.” Other versions take מְזִמּוֹת (mezimmot) in a good sense, but antithetical parallelism is unwarranted here.
  48. Proverbs 14:18 tc G. R. Driver proposed reading the verb as “are adorned” from a supposed verb חָלָה (khalah) derived from the noun חֲלִי (khali, “ornament”) (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). A similar reading is followed by a number of English versions (e.g., NAB, NRSV, NLT).tn Or “have taken possession of.” The verb נָחֲלוּ (nakhalu) is a Qal perfect form of נָחַל (nakhal) “to inherit, to take possession, to maintain as a possession.” The tense of the translation depends on whether the verb is stative or dynamic. Morphologically it is ambiguous. Based on its lexical meaning, it appears to be a dynamic verb, though it does not occur enough times in the Qal to be certain based on its usage. (All other perfect forms are past and all its imperfect forms could be future. However, Ps 82:8 and Prov 3:35; 11:29; 28:10 could be cases of the present and these all use the imperfect, as dynamic verbs can for present tense.) As a dynamic verb, its perfect form should be understood as past time or perfective. As such the antithetic parallelism of the verse contrasts the verb tenses as well as the subjects and results. The naive have gotten folly and continue in it (unless they change). But the prudent are in a process of putting on knowledge in which they will be crowned with it. If the root is stative it could be understood as present, “The naive inherit folly.”
  49. Proverbs 14:18 tn Or “prudent” (KJV, NASB, NIV); NRSV, TEV “clever.”
  50. Proverbs 14:18 tn The meaning of יַכְתִּרוּ (yaktiru, Hiphil imperfect of כָּתַר, katar) is elusive. The noun from the same root, כֶּתֶר (keter), refers to a headdress, e.g. a turban or crown in Esther 1:11. The verbal root relates to surrounding. So the picture of wrapping on a turban, or “crowning” oneself, may be correct. However it may mean “to encompass knowledge,” i.e., possess it (parallel to the verb “inherit”).
  51. Proverbs 14:19 tn The verb שָׁחַח (shakhakh) means “to crouch, cower, bow” whether from weariness or in submission. As a dynamic verb in the perfect conjugation form, it is past or perfective. Here the sage takes the viewpoint of assuring the learner of what has happened in the past, asserting it to be prototypical of what will continue to happen. Some translations emphasize the future implication (NIV, NASB, CEV, NLT) while others opt to portray the lesson as a characteristic present (ESV, KJV, Holman).
  52. Proverbs 14:19 tn The phrase “have bowed” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
  53. Proverbs 14:19 sn J. H. Greenstone suggests that this means that they are begging for favors (Proverbs, 154).
  54. Proverbs 14:19 tn The adjective is singular. A plurality of people crouching before a single person portrays an even greater extent of difference in power between them.
  55. Proverbs 14:20 tn Heb “hated.” The verse is just a statement of fact. The verbs “love” and “hate” must be seen in their connotations: The poor are rejected, avoided, shunned—that is, hated, but the rich are sought after, favored, embraced—that is, loved.
  56. Proverbs 14:20 tn Heb “Many are the friends of the rich.” The participle of the verb אָהֵב (ʾahev, “to love”) can mean friend.
  57. Proverbs 14:22 sn The verb חָרַשׁ (kharash) means (1) literally: “to cut in; to engrave; to plow,” describing the work of a craftsman; and (2) figuratively: “to devise,” describing the mental activity of planning evil (what will harm people) in the first colon, and planning good (what will benefit them) in the second colon.
  58. Proverbs 14:22 tn The term “exhibit” does not appear in the Hebrew, but is implied by the antithetic parallelism and supplied in the translation for clarity and smoothness.
  59. Proverbs 14:22 tn Heb “loyal-love and truth.” The two terms חֶסֶד וֶאֱמֶת (khesed veʾemet) often form a hendiadys: “faithful love” or better “faithful covenant love.”
  60. Proverbs 14:23 sn The Hebrew term עֶצֶב (ʿetsev, “painful toil; labor”) is first used in scripture in Gen 3:19 to describe the effects of the Fall. The point here is that people should be more afraid of idle talk than of hard labor.
  61. Proverbs 14:23 tn Heb “word of lips.” This construct phrase features a genitive of source (“a word from the lips”) or a subjective genitive (“speaking a word”). Talk without work (which produces nothing) is contrasted with labor that produces something.
  62. Proverbs 14:23 tn The term “brings” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.
  63. Proverbs 14:23 sn The noun מַחְסוֹר (makhsor, “need; thing needed; poverty”) comes from the verb “to lack; to be lacking; to decrease; to need.” A person given to idle talk rather than industrious work will have needs that go unmet.
  64. Proverbs 14:24 tc The LXX reads πανοῦργος (panourgos, “crafty”) which suggests deleting the שׁ (shin) from עָשְׁרָם (ʿoshram, “their riches”) and reading a noun or adj. derived from the verb עָרֹם (ʿarom, “be crafty). If the first case of “folly” in the second half is also emended, the proverb would read “The crown of the wise is their craftiness, but the garland of fools is folly.”sn C. H. Toy suggests that this line probably means that wealth is an ornament to those who use it well (Proverbs [ICC], 269). J. H. Greenstone suggests that it means that the wisdom of the wise, which is their crown of glory, constitutes their wealth (Proverbs, 155).
  65. Proverbs 14:24 tc The MT reads אִוֶלֶת (ʾivelet, “folly”). The editors of BHS propose emending the text to וְלִוְיַת (velivyat) from לִוְיָה (livyah, “wreath, garland”). This would provide the same parallelism (“garland” and “crown”) as Prov 4:9. The LXX reads διατριβὴ (diatribē, “lifestyle”). See M. Rotenberg, “The Meaning of אִוֶּלֶת in Proverbs,” LesŒ 25 (1960-1961): 201. A similar emendation is followed by NAB (“the diadem”) and NRSV (“the garland”).
  66. Proverbs 14:25 tn Heb “a witness of truth”; cf. CEV “an honest witness.”
  67. Proverbs 14:25 tn The noun נְפָשׁוֹת (nefashot) often means “souls,” but here “lives”—it functions as a metonymy for life (BDB 659 s.v. נֶפֶשׁ 3.c).sn The setting of this proverb is the courtroom. One who tells the truth “saves” (מַצִּיל [matsil, “rescues; delivers”]) the lives of those falsely accused.
  68. Proverbs 14:25 tc In the MT the verb lacks agreement with the two nouns in either gender or number so that there is no clear subject: “but he breathes lies, deceit.” Revocalizing the consonants from וְיָפִחַ (veyafiakh, “and he breathes/testifies”) to וִיפֵחַ (vifeakh, “and a witness [of lies]”) and from מִרְמָה (mirmah, “deceit”) to the Piel participle מְרַמֶּה (merammeh, “betrays, deceives, leads astray”) produces a grammatically acceptable text. One may also supply by parallelism “…betrays lives.”
  69. Proverbs 14:26 tn Heb “In the fear of the Lord [there is] confidence of strength.” The verb “one has” is supplied in the translation for the Hebrew nominal clause for the sake of smoothness.
  70. Proverbs 14:26 tn Heb “confidence of strength.” This construct phrase features an attributive genitive: “strong confidence” (so most English versions; NIV “a secure fortress”).
  71. Proverbs 14:26 sn The fear of the Lord will not only provide security for the parent but will also be a refuge for children. The line recalls Exod 20:5-6 where children will reap the benefits of the righteous parents. The line could also be read as “he [= God] will be a refuge for the children.”
  72. Proverbs 14:27 sn The verse is similar to Prov 13:14 except that “the fear of the Lord” has replaced “the teaching of the wise.”
  73. Proverbs 14:27 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
  74. Proverbs 14:27 tn Heb “fountain of life.”
  75. Proverbs 14:27 tn The infinitive construct with prefixed ל (lamed) indicates the purpose/result of the first line; it could also function epexegetically, explaining how fear is a fountain: “by turning….”
  76. Proverbs 14:27 tn The term “people” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.
  77. Proverbs 14:27 tn Heb “snares of death” (so KJV, NAB, NIV, NRSV, NLT); CEV “deadly traps.”
  78. Proverbs 14:28 tn The preposition serves as the beth essentiae—the glory is the abundant population, not in it.
  79. Proverbs 14:28 tn Heb “people.” Cf. NLT “a dwindling nation.”
  80. Proverbs 14:28 sn The word means “ruin; destruction,” but in this context it could be a metonymy of effect, the cause being an attack by more numerous people that will bring ruin to the ruler. The proverb is purely a practical and secular saying, unlike some of the faith teachings in salvation history passages.
  81. Proverbs 14:29 tn Or “Someone who is slow to anger [has] great understanding.” The translation treats the Hebrew nominal clause as having predicate-subject word order, similar to predicate position for adjectival clauses. But the issue of basic word order is debated.
  82. Proverbs 14:29 tn Heb “hasty of spirit” (so KJV, ASV); NRSV, NLT “a hasty temper.” One who has a quick temper or a short fuse will be evident to everyone, due to his rash actions.
  83. Proverbs 14:29 sn The participle “exalts” (מֵרִים, merim) means that this person brings folly to a full measure, lifts it up, brings it to the full notice of everybody.
  84. Proverbs 14:30 tn Heb “heart of calmness” or “heart of healing.” The term לֵב (lev, “heart, mind”) is a metonymy for the emotional state of a person (BDB 660 s.v. 6). The genitive noun מַרְפֵּא (marpeʾ) functions as an attributive adjective and may be one of two homonyms. 1 מַרְפֵּא (“healing”) derives from the root רָפָא (raphaʾ, “to heal”) and 2 מַרְפֵּא (“calmness, gentleness”) derives from the root רָפָה (raphah, “to be slack, loose”). A healthy spirit is tranquil, bringing peace to the body (J. H. Greenstone, Proverbs, 158).
  85. Proverbs 14:30 tn Heb “is the life of the flesh” (so KJV, ASV); NAB, NIV “gives life to the body.”
  86. Proverbs 14:30 tn The term קִנְאָה (qinʾah, “envy”) refers to passionate zeal or “jealousy” (so NAB, NCV, TEV, NLT), depending on whether the object is out of bounds or within one’s rights. In the good sense one might be consumed with zeal to defend the institutions of the sanctuary. But as envy or jealousy the word describes an intense and sometimes violent excitement and desire that is never satisfied.
  87. Proverbs 14:30 tn Heb “rottenness of bones.” The term “bones” may be a synecdoche representing the entire body; it is in contrast with “flesh” of the first colon. One who is consumed with envy finds no tranquility or general sense of health in body or spirit.
  88. Proverbs 14:31 tn Heb “an oppressor of the poor.” The verb עָשַׁק (ʿashaq) normally means “to oppress” (as in many English versions). However, here it might mean “to slander.” See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-22.
  89. Proverbs 14:31 sn In the Piel this verb has the meaning of “to reproach; to taunt; to say sharp things against” someone (cf. NIV “shows contempt for”). By oppressing the poor one taunts or mistreats God because that person is in the image of God—hence the reference to his/her maker, or “Creator.” To ridicule what God made is to ridicule God himself.
  90. Proverbs 14:31 tn Or “whoever shows favor to the needy honors him” (so NASB, NIV, and most translations, except KJV). While being an “oppressor” contrasts “showing favor” and to “have insulted” contrasts “honoring” the Creator, the proverb may also make its contrast by switching which element is the subject and which is verbal. In the first half “the oppressor” occurs first; the second half begins with vav (and/but) plus “the one who honors him. When the second half of a proverb begins with vav plus a participle, the overwhelming trend is that the participle is the subject, or occasionally the object of the sentence. On the rare occasions that a participle is the subject of a finite verb in a clause where the verb comes first, eight occur in the A-line and only one in the B-line (6:29 where the A-line is verbless and the B-line places focus on the verb). In some cases it is ambiguous whether the participle is verbal or substantival (11:17; 12:16; 16:2; 17:3; 21:2; 29:13) but these probably act as a predicate nominative. In other cases where another participle supplies the verbal element in the B-line (10:19; 11:13, 15; 16:28; 17:9; 19:2) the lead participle is the subject and the verbal participle is second. Thus standard syntax expects to read the line with “the one who honors him” as the subject. Showing favor to the needy is an outgrowth of the character of honoring the Lord. This may also elucidate the contrast between the verb forms. What act(s) it took to be “an oppressor of the poor” qualify as having insulted (perfect verb) the Maker. Insult has been given; that mark continues. But the one who honors him [the Maker] keeps (participle) being gracious to the needy.sn The phrase “shows favor” is contrasted with the term “oppresses.” To “show favor” means to be gracious to (or treat kindly) those who do not deserve it or cannot repay it. It is treatment that is gratis. This honors God because he commanded it to be done (Prov 14:21; 17:5; 19:17).
  91. Proverbs 14:32 tn Or “during his trouble” (i.e., when catastrophe comes). The noun רָעָה (raʿah) can refer to evil (so KJV, NASB, ESV, NRSV) or to calamity (CEV, NIV, NLT).
  92. Proverbs 14:32 tc The MT reads בְּמוֹתוֹ (bemoto, “in his death”). The LXX reads “in his integrity,” implying the switching of two letters to בְּתוּמּוֹ (betummo). The LXX is followed by some English versions (e.g., NAB “in his honesty,” NRSV “in their integrity,” and TEV “by their integrity”). For all other cases of the verb חָסָה (khasah, “to take refuge”), the preposition ב (bet) indicates what the person relies on, not what they take refuge through, and it is unlikely that the righteous rely on death or see death as a refuge.
  93. Proverbs 14:33 tc The MT says “it [wisdom] is known,” but this runs counter to the rest of Proverbs’ teaching, making it sound sarcastic at best. The LXX and the Syriac negate the clause, saying it is “not known in the heart fools” (cf. NAB, NRSV, TEV, NLT), which suggests the word לֹא (loʾ, “not”) has dropped out. The Targum supports reading אִוֶּלֶת (ʾivvelet) “folly is in the heart of fools.” Thomas connects the verb to the Arabic root wdʿ and translates it “in fools it is suppressed.” See D. W. Thomas, “The Root ידע in Hebrew,” JTS 35 (1934): 302-3.
  94. Proverbs 14:33 tn Heb “in the inner part”; ASV “in the inward part”; NRSV “in the heart of fools.”
  95. Proverbs 14:34 sn The verb תְּרוֹמֵם (teromem, translated “exalts”) is a Polel imperfect; it means “to lift up; to raise up; to elevate.” Here the upright dealings of the leaders and the people will lift up the people. The people’s condition in that nation will be raised.
  96. Proverbs 14:34 tn The term is the homonymic root II חֶסֶד (khesed, “shame; reproach”; BDB 340 s.v.), as reflected by the LXX translation. Rabbinic exegesis generally took it as I חֶסֶד (“loyal love; kindness”) as if it said, “even the kindness of some nations is a sin because they do it only for a show” (so Rashi, a Jewish scholar who lived a.d. 1040-1105).
  97. Proverbs 14:35 tn Heb “the favor of a king.” The noun “king” functions as a subjective genitive: “the king shows favor….”
  98. Proverbs 14:35 sn The wise servant is shown favor, while the shameful servant is shown anger. Two Hiphil participles make the contrast: מַשְׂכִּיל (maskil, “wise”) and מֵבִישׁ (mevish, “one who acts shamefully”). The wise servant is a delight and enjoys the favor of the king because he is skillful and clever. The shameful one botches his duties; his indiscretions and incapacity expose the master to criticism (W. McKane, Proverbs [OTL], 470).
  99. Proverbs 14:35 tn Heb “is” (so KJV, ASV).
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Matthew 12
New English Translation

Lord of the Sabbath

12 At that time Jesus went through the grain fields on a Sabbath. His[a] disciples were hungry, and they began to pick heads of wheat[b] and eat them. 2 But when the Pharisees[c] saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.” 3 He[d] said to them, “Haven’t you read what David did when he and his companions were hungry— 4 how he entered the house of God and ate[e] the sacred bread,[f] which was against the law[g] for him or his companions to eat, but only for the priests?[h] 5 Or have you not read in the law that the priests in the temple desecrate the Sabbath and yet are not guilty? 6 I[i] tell you that something greater than the temple is here. 7 If[j] you had known what this means: ‘I want mercy and not sacrifice,’[k] you would not have condemned the innocent. 8 For the Son of Man is lord[l] of the Sabbath.”

9 Then[m] Jesus[n] left that place and entered their synagogue.[o] 10 A[p] man was there who had a withered[q] hand. And they asked Jesus,[r] “Is it lawful to heal on the Sabbath?”[s] so that they could accuse him. 11 He said to them, “Would not any one of you, if he had one sheep that fell into a pit on the Sabbath, take hold of it and lift it out? 12 How much more valuable is a person than a sheep! So it is lawful to do good on the Sabbath.” 13 Then he said to the man, “Stretch out your hand.” He stretched it out and it was restored,[t] as healthy as the other. 14 But the Pharisees went out and plotted against him, as to how they could assassinate[u] him.

God’s Special Servant

15 Now when Jesus learned of this, he went away from there. Great[v] crowds[w] followed him, and he healed them all. 16 But he sternly warned them not to make him known. 17 This fulfilled what was spoken by the prophet Isaiah:[x]

18 “Here is[y] my servant whom I have chosen,
the one I love, in whom I take great delight.[z]
I will put my Spirit on him, and he will proclaim justice to the nations.
19 He will not quarrel or cry out,
nor will anyone hear his voice in the streets.
20 He will not break a bruised reed or extinguish a smoldering wick,
until he brings justice to victory.
21 And in his name the Gentiles[aa] will hope.”[ab]

Jesus and Beelzebul

22 Then they brought to him a demon-possessed man who was blind and mute. Jesus[ac] healed him so that he could speak and see.[ad] 23 All the crowds were amazed and said, “Could this one be the Son of David?” 24 But when the Pharisees[ae] heard this they said, “He does not cast out demons except by the power of Beelzebul,[af] the ruler[ag] of demons!” 25 Now when Jesus[ah] realized what they were thinking, he said to them,[ai] “Every kingdom divided against itself is destroyed,[aj] and no town or house divided against itself will stand. 26 So if[ak] Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 27 And if I cast out demons by Beelzebul, by whom do your sons[al] cast them[am] out? For this reason they will be your judges. 28 But if I cast out demons by the Spirit of God, then the kingdom of God[an] has already overtaken[ao] you. 29 How[ap] else can someone enter a strong man’s[aq] house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house.[ar] 30 Whoever is not with me is against me,[as] and whoever does not gather with me scatters.[at] 31 For this reason I tell you, people will be forgiven for every sin and blasphemy,[au] but the blasphemy against the Spirit will not be forgiven. 32 Whoever speaks a word against the Son of Man will be forgiven.[av] But whoever speaks against the Holy Spirit will not be forgiven,[aw] either in this age or in the age to come.

Trees and Their Fruit

33 “Make a tree good and its fruit will be good, or make a tree bad[ax] and its fruit will be bad, for a tree is known by its fruit. 34 Offspring of vipers! How are you able to say anything good, since you are evil? For the mouth speaks from what fills the heart. 35 The good person[ay] brings good things out of his[az] good treasury,[ba] and the evil person brings evil things out of his evil treasury. 36 I[bb] tell you that on the day of judgment, people will give an account for every worthless word they speak. 37 For by your words you will be justified, and by your words you will be condemned.”

The Sign of Jonah

38 Then some of the experts in the law[bc] along with some Pharisees[bd] answered him,[be] “Teacher, we want to see a sign[bf] from you.” 39 But he answered them,[bg] “An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah. 40 For just as Jonah was in the belly of the huge fish[bh] for three days and three nights,[bi] so the Son of Man will be in the heart of the earth for three days and three nights. 41 The people[bj] of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them[bk]—and now,[bl] something greater than Jonah is here! 42 The queen of the South[bm] will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon—and now,[bn] something greater than Solomon is here!

The Return of the Unclean Spirit

43 “When[bo] an unclean spirit[bp] goes out of a person,[bq] it passes through waterless places[br] looking for rest but[bs] does not find it. 44 Then it says, ‘I will return to the home I left.’[bt] When it returns,[bu] it finds the house[bv] empty, swept clean, and put in order.[bw] 45 Then it goes and brings with it seven other spirits more evil than itself, and they go in and live there, so[bx] the last state of that person is worse than the first. It will be that way for this evil generation as well!”

Jesus’ True Family

46 While Jesus[by] was still speaking to the crowds,[bz] his mother and brothers[ca] came and stood outside, asking[cb] to speak to him. 47 [cc] Someone[cd] told him, “Look, your mother and your brothers are standing outside wanting[ce] to speak to you.” 48 To the one who had said this, Jesus[cf] replied,[cg] “Who is my mother and who are my brothers?” 49 And pointing[ch] toward his disciples he said, “Here[ci] are my mother and my brothers! 50 For whoever does the will of my Father in heaven is[cj] my brother and sister and mother.”

Footnotes

  1. Matthew 12:1 tn Here δέ (de) has not been translated.
  2. Matthew 12:1 tn Or “heads of grain.” While the generic term στάχυς (stachus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1). KJV “corn” is the result of British English, in which “corn” refers to the main cereal crop of a district, wheat in England and oats in Scotland (British English uses “maize” to refer to American corn).
  3. Matthew 12:2 sn See the note on Pharisees in 3:7.
  4. Matthew 12:3 tn Here δέ (de) has not been translated.
  5. Matthew 12:4 tc ‡ The Greek verb ἔφαγεν (ephagen, “he ate”) is found in a majority of witnesses across a broad geogrphical area (P70 C D L N W Γ Δ Θ ƒ1, 13 33 565 579 700 1424 M latt sy co; SBL). NA28 has the plural ἔφαγον (ephagon, “they ate”), the wording found in א B 481. Although it is quite possible that ἔφαγεν was motivated by the parallels in Mark and Luke, both of which have the singular, the minimal—though early and significant—attestation for the plural, coupled with the singular being a more difficult reading (since the context implies that David’s companions also ate), gives the edge to ἔφαγεν as the likely autographic wording.
  6. Matthew 12:4 tn Grk “the bread of presentation.” sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two-tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Mark 2:23-28, Luke 6:1-5.
  7. Matthew 12:4 sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
  8. Matthew 12:4 sn See 1 Sam 21:1-6.
  9. Matthew 12:6 tn Here δέ (de) has not been translated.
  10. Matthew 12:7 tn Here δέ (de) has not been translated.
  11. Matthew 12:7 sn A quotation from Hos 6:6 (see also Matt 9:13).
  12. Matthew 12:8 tn The term “lord” is in emphatic position in the Greek text.sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.
  13. Matthew 12:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  14. Matthew 12:9 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  15. Matthew 12:9 sn See the note on synagogues in 4:23.
  16. Matthew 12:10 tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  17. Matthew 12:10 sn Withered means the man’s hand was shrunken and paralyzed.
  18. Matthew 12:10 tn Grk “and they asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity.
  19. Matthew 12:10 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
  20. Matthew 12:13 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
  21. Matthew 12:14 tn Grk “destroy.”
  22. Matthew 12:15 tn Here καί (kai) has not been translated.
  23. Matthew 12:15 tc א B lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ochloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ochloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were likely due to homoioteleuton. NA28 puts ὄχλοι in brackets, indicating the difficulty in choosing on reading over the other.
  24. Matthew 12:17 tn Grk “so that what was said by Isaiah the prophet would be fulfilled, saying.” This final clause, however, is part of one sentence in Greek (vv. 15b-17) and is thus not related only to v. 16. The participle λέγοντος (legontos) is redundant and has not been translated.
  25. Matthew 12:18 tn Grk “Behold my servant.”
  26. Matthew 12:18 tn Grk “in whom my soul is well pleased.”
  27. Matthew 12:21 tn Or “the nations” (the same Greek word may be translated “Gentiles” or “nations”).
  28. Matthew 12:21 sn Verses 18-21 are a quotation from Isa 42:1-4.
  29. Matthew 12:22 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
  30. Matthew 12:22 tn Grk “so that the mute man spoke and saw.”
  31. Matthew 12:24 sn See the note on Pharisees in 3:7.
  32. Matthew 12:24 tn Grk “except by Beelzebul.”sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.
  33. Matthew 12:24 tn Or “prince.”
  34. Matthew 12:25 tc The majority of mss read ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”), which clarifies who is the subject of the sentence. Although the shorter text is attested in far fewer witnesses (P21 א B D 892* sys,c sa bo), both the pedigree of the mss and the strong internal evidence (viz., scribes were not prone to intentionally delete the name of Jesus) argue for the omission of Jesus’ name. The name has been included in the translation, however, for clarity.
  35. Matthew 12:25 sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32).
  36. Matthew 12:25 tn Or “is left in ruins.”
  37. Matthew 12:26 tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
  38. Matthew 12:27 sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19, ” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.
  39. Matthew 12:27 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  40. Matthew 12:28 sn God’s kingdom is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself.
  41. Matthew 12:28 tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (ephthasen eph’ humas) is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the accusative case prepositional phrase ἐφ᾿ ὑμᾶς (eph’ humas, “upon you”) in the Greek text in combination with this verb suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (phthanō) as “to happen to already, to come upon, to come upon already.”
  42. Matthew 12:29 tn Grk “Or how can.”
  43. Matthew 12:29 sn The strong man here pictures Satan.
  44. Matthew 12:29 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
  45. Matthew 12:30 sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.
  46. Matthew 12:30 sn For the image of scattering, see Pss. Sol. 17:18.
  47. Matthew 12:31 tn Grk “every sin and blasphemy will be forgiven men.”
  48. Matthew 12:32 tn Grk “it will be forgiven him.”
  49. Matthew 12:32 tn Grk “it will not be forgiven him.”sn Whoever speaks against the Holy Spirit will not be forgiven. This passage has troubled many people, who have wondered whether or not they have committed this sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning.
  50. Matthew 12:33 tn Grk “rotten.” The word σαπρός, modifying both “tree” and “fruit,” can also mean “diseased” (L&N 65.28).
  51. Matthew 12:35 tn The Greek text reads here ἄνθρωπος (anthrōpos). The term is generic referring to any person.
  52. Matthew 12:35 tn Grk “the”; the Greek article has been translated here and in the following clause (“his evil treasury”) as a possessive pronoun (ExSyn 215).
  53. Matthew 12:35 sn The treasury here is a metaphorical reference to a person’s heart (cf. BDAG 456 s.v. θησαυρός 1.b and the parallel passage in Luke 6:45).
  54. Matthew 12:36 tn Here δέ (de) has not been translated.
  55. Matthew 12:38 tn Or “Then some of the scribes.” See the note on the phrase “experts in the law” in 2:4.
  56. Matthew 12:38 tn Grk “and Pharisees.” The word “some” before “Pharisees” has been supplied for clarification.sn See the note on Pharisees in 3:7.
  57. Matthew 12:38 tn Grk “answered him, saying.” The participle λέγοντες (legontes) is redundant, but the syntax of the sentence was changed to conform to English style.
  58. Matthew 12:38 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
  59. Matthew 12:39 tn Grk “But answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation.
  60. Matthew 12:40 tn Grk “large sea creature.”
  61. Matthew 12:40 sn A quotation from Jonah 1:17.
  62. Matthew 12:41 tn Grk “men”; the word here (ἀνήρ, anēr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).
  63. Matthew 12:41 tn Grk “at the preaching of Jonah.”
  64. Matthew 12:41 tn Grk “behold.”
  65. Matthew 12:42 sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.
  66. Matthew 12:42 tn Grk “behold.”
  67. Matthew 12:43 tn Here δέ (de) has not been translated.
  68. Matthew 12:43 sn Unclean spirit refers to an evil spirit.
  69. Matthew 12:43 tn Grk “man.” This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females. This same use occurs in v. 45.
  70. Matthew 12:43 sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).
  71. Matthew 12:43 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  72. Matthew 12:44 tn Grk “I will return to my house from which I came.”
  73. Matthew 12:44 tn Grk “comes.”
  74. Matthew 12:44 tn The words “the house” are not in Greek but are implied.
  75. Matthew 12:44 sn The image of the house empty, swept clean, and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.
  76. Matthew 12:45 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
  77. Matthew 12:46 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  78. Matthew 12:46 tn Grk “crowds, behold, his mother.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  79. Matthew 12:46 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
  80. Matthew 12:46 tn Grk “seeking.”
  81. Matthew 12:47 tc A few ancient mss and versions lack this verse (א* B L Γ ff1 k sys,c sa), while almost all the rest have it. The witness of א and B is especially strong, but internal considerations override this external evidence. Both v. 46 and v. 47 end with the word λαλῆσαι (“to speak”), so early scribes probably omitted the verse through homoioteleuton. Without v. 47 the passage is nonsensical: v. 46 says Jesus’ family members wanted to speak to him, and v. 48 begins with “to the one who said this.” The antecedent of “the one who said this” must surely be “someone” in v. 47. Thus, the omission of v. 47 is too hard a reading. This verse therefore should be regarded as part of the Ausgangstext.
  82. Matthew 12:47 tn Here δέ (de) has not been translated.
  83. Matthew 12:47 tn Grk “seeking.”
  84. Matthew 12:48 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  85. Matthew 12:48 tn Grk “And answering, he said to the one who had said this.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) at the beginning of the clause has not been translated.
  86. Matthew 12:49 tn Grk “extending his hand.”
  87. Matthew 12:49 tn Grk “Behold my mother and my brothers.”
  88. Matthew 12:50 tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.
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