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Isaiah 65
New English Translation

The Lord Will Distinguish Between Sinners and the Godly

65 “I made myself available to those who did not ask for me;[a]
I appeared to those who did not look for me.[b]
I said, ‘Here I am! Here I am!’
to a nation that did not invoke[c] my name.
2 I spread out my hands all day long
to my rebellious people,
who lived in a way that is morally unacceptable,
and who did what they desired.[d]
3 These people continually and blatantly offend me[e]
as they sacrifice in their sacred orchards[f]
and burn incense on brick altars.[g]
4 They sit among the tombs[h]
and keep watch all night long.[i]
They eat pork,[j]
and broth[k] from unclean sacrificial meat is in their pans.
5 They say, ‘Keep to yourself!
Don’t get near me, for I am holier than you!’
These people are like smoke in my nostrils,
like a fire that keeps burning all day long.
6 Look, I have decreed:[l]
I will not keep silent, but will pay them back;
I will pay them back exactly what they deserve,[m]
7 for your sins and your ancestors’ sins,”[n] says the Lord.
“Because they burned incense on the mountains
and offended[o] me on the hills,
I will punish them in full measure.”[p]

8 This is what the Lord says:

“When[q] juice is discovered in a cluster of grapes,
someone says, ‘Don’t destroy it, for it contains juice.’[r]
So I will do for the sake of my servants—
I will not destroy everyone.[s]
9 I will bring forth descendants from Jacob,
and from Judah people to take possession of my mountains.
My chosen ones will take possession of the land;[t]
my servants will live there.
10 Sharon[u] will become a pasture for sheep,
and the Valley of Achor[v] a place where cattle graze;[w]
they will belong to my people, who seek me.[x]
11 But as for you who abandon the Lord
and forget about worshiping at[y] my holy mountain,
who prepare a feast for the god called ‘Fortune,’[z]
and fill up wine jugs for the god called ‘Destiny’[aa]—
12 I predestine you to die by the sword,[ab]
all of you will kneel down at the slaughtering block,[ac]
because I called to you, and you did not respond;
I spoke and you did not listen.
You did evil before me;[ad]
you chose to do what displeases me.”

13 So this is what the Sovereign Lord says:

“Look, my servants will eat, but you will be hungry.
Look, my servants will drink, but you will be thirsty.
Look, my servants will rejoice, but you will be humiliated.
14 Look, my servants will shout for joy as happiness fills their hearts.[ae]
But you will cry out as sorrow fills your hearts;[af]
you will wail because your spirits will be crushed.[ag]
15 Your names will live on in the curse formulas of my chosen ones.[ah]
The Sovereign Lord will kill you,
but he will give his servants another name.
16 Whoever pronounces a blessing in the earth[ai]
will do so in the name of the faithful God;[aj]
whoever makes an oath in the earth
will do so in the name of the faithful God.[ak]
For past problems will be forgotten;
I will no longer think about them.[al]
17 For look, I am ready to create
new heavens and a new earth![am]
The former ones[an] will not be remembered;
no one will think about them anymore.[ao]
18 But be happy and rejoice forevermore
over what I am about to create!
For look, I am ready to create Jerusalem to be a source of joy,[ap]
and her people to be a source of happiness.[aq]
19 Jerusalem will bring me joy,
and my people will bring me happiness.[ar]
The sound of weeping or cries of sorrow
will never be heard in her again.
20 Never again will one of her infants live just a few days[as]
or an old man die before his time.[at]
Indeed, no one will die before the age of one hundred;[au]
anyone who fails to reach[av] the age of one hundred will be considered cursed.
21 They will build houses and live in them;
they will plant vineyards and eat their fruit.
22 No longer will they build a house only to have another live in it,[aw]
or plant a vineyard only to have another eat its fruit,[ax]
for my people will live as long as trees,[ay]
and my chosen ones will enjoy to the fullest what they have produced.[az]
23 They will not work in vain,
or give birth to children that will experience disaster.[ba]
For the Lord will bless their children
and their descendants.[bb]
24 Before they even call out,[bc] I will respond;
while they are still speaking, I will hear.
25 A wolf and a lamb will graze together;[bd]
a lion, like an ox, will eat straw,[be]
and a snake’s food will be dirt.[bf]
They will no longer injure or destroy
on my entire royal mountain,”[bg] says the Lord.

Footnotes

  1. Isaiah 65:1 tn Heb “I allowed myself to be sought by those who did not ask.”
  2. Isaiah 65:1 tn Heb “I allowed myself to be found by those who did not seek.”
  3. Isaiah 65:1 tn Heb “call out in”; NASB, NIV, NRSV “call on.”
  4. Isaiah 65:2 tn Heb “who walked [in] the way that is not good, after their thoughts.”
  5. Isaiah 65:3 tn Heb “the people who provoke me to anger to my face continually.”
  6. Isaiah 65:3 tn Or “gardens” (KJV, NASB, NIV, NRSV, NLT).
  7. Isaiah 65:3 tn Or perhaps, “on tiles.”
  8. Isaiah 65:4 sn Perhaps the worship of underworld deities or dead spirits is in view.
  9. Isaiah 65:4 tn The Hebrew text reads literally, “and in the watches they spend the night.” Some understand נְּצוּרִים (netsurim) as referring to “secret places” or “caves,” while others emend the text to וּבֵין צוּרִים (uven tsurim, “between the rocky cliffs”).
  10. Isaiah 65:4 tn Heb “the flesh of the pig”; KJV, NAB, NASB “swine’s flesh.”
  11. Isaiah 65:4 tc The marginal reading (Qere), supported by the Qumran scroll 1QIsaa, reads מְרַק (meraq, “broth”), while the consonantal text (Kethib) has פְרַק (feraq, “fragment”).
  12. Isaiah 65:6 tn Heb “Look, it is written before me.”
  13. Isaiah 65:6 tn Heb “I will pay back into their lap.”
  14. Isaiah 65:7 tn Heb “the iniquities of your fathers.”
  15. Isaiah 65:7 tn Or perhaps, “taunted”; KJV “blasphemed”; NAB “disgraced”; NASB “scorned”; NIV “defied”; NRSV “reviled.”
  16. Isaiah 65:7 tn Heb “I will measure out their pay [from the] beginning into their lap,” i.e., he will give them everything they have earned.
  17. Isaiah 65:8 tn Heb “just as.” In the Hebrew text the statement is one long sentence, “Just as…, so I will do….”
  18. Isaiah 65:8 tn Heb “for a blessing is in it.”
  19. Isaiah 65:8 tn Heb “by not destroying everyone.”
  20. Isaiah 65:9 tn Heb “it.” The third feminine singular pronominal suffix probably refers to the land that contains the aforementioned mountains.
  21. Isaiah 65:10 sn Sharon was a plain located to the west, along the Mediterranean coast north of Joppa and south of Carmel.
  22. Isaiah 65:10 sn The Valley of Achor (“Achor” means “trouble” in Hebrew) was the site of Achan’s execution. It was located to the east, near Jericho.
  23. Isaiah 65:10 tn Heb “a resting place for cattle”; NASB, NIV “for herds.”
  24. Isaiah 65:10 tn Heb “for my people who seek me.”
  25. Isaiah 65:11 tn The Hebrew text has simply, “forget.” The words “about worshiping at” are supplied in the translation for clarification.
  26. Isaiah 65:11 tn The Hebrew has לַגַּד (laggad, “for Gad”), the name of a pagan deity. See HALOT 176 s.v. II גַּד 2.
  27. Isaiah 65:11 tn The Hebrew has לַמְנִי (lamni, “for Meni”), the name of a pagan deity. See HALOT 602 s.v. מְגִי.
  28. Isaiah 65:12 tn Heb “I assign you to the sword.” Some emend the Qal verb form מָנִיתִי (maniti, “I assign”) to the Piel מִנִּיתִי (minniti, “ I ordain”). The verb sounds like the name of the god Meni (מְנִי, meni, “Destiny, Fate”). The sound play draws attention to the irony of the statement. The sinners among God’s people worship the god Meni, apparently in an effort to ensure a bright destiny for themselves. But the Lord is the one who really determines their destiny and he has decreed their demise.
  29. Isaiah 65:12 tn Or “at the slaughter”; NIV “for the slaughter”; NLT “before the executioner.”
  30. Isaiah 65:12 tn Heb “that which is evil in my eyes.”
  31. Isaiah 65:14 tn Heb “from the good of the heart.”
  32. Isaiah 65:14 tn Heb “from the pain of the heart.”
  33. Isaiah 65:14 tn Heb “from the breaking of the spirit.”
  34. Isaiah 65:15 tn Heb “you will leave your name for an oath to my chosen ones.”sn For an example of such a curse formula see Jer 29:22.
  35. Isaiah 65:16 tn Or “in the land” (NIV, NCV, NRSV). The same phrase occurs again later in this verse, with the same options.
  36. Isaiah 65:16 tn Heb “will pronounce a blessing by the God of truth.”
  37. Isaiah 65:16 tn Heb “will take an oath by the God of truth.”
  38. Isaiah 65:16 tn Heb “for the former distresses will be forgotten, and they will be hidden from my eyes.”
  39. Isaiah 65:17 sn This hyperbolic statement likens the coming transformation of Jerusalem (see vv. 18-19) to a new creation of the cosmos.
  40. Isaiah 65:17 tn Or perhaps, “the former things” (so ASV, NASB, NIV, NRSV); TEV “The events of the past.”
  41. Isaiah 65:17 tn Heb “and they will not come up on the mind.”
  42. Isaiah 65:18 tn Heb “Jerusalem, joy.” The next verse suggests the meaning: The Lord will create Jerusalem to be a source of joy to himself.
  43. Isaiah 65:18 tn Heb “her people, happiness.” See the preceding note.
  44. Isaiah 65:19 tn Heb “and I will rejoice in Jerusalem and be happy in my people.”
  45. Isaiah 65:20 tn Heb “and there will not be from there again a nursing infant of days,” i.e., one that lives just a few days.
  46. Isaiah 65:20 tn Heb “or an old [man] who does not fill out his days.”
  47. Isaiah 65:20 tn Heb “for the child as a son of one hundred years will die.” The point seems to be that those who die at the age of a hundred will be considered children, for the average life span will be much longer than that. The category “child” will be redefined in light of the expanded life spans that will characterize this new era.
  48. Isaiah 65:20 tn Heb “the one who misses.” חָטָא (khataʾ) is used here in its basic sense of “miss the mark.” See HALOT 305 s.v. חטא. Another option is to translate, “and the sinner who reaches the age of a hundred will be cursed.”
  49. Isaiah 65:22 tn Heb “they will not build, and another live [in it].”
  50. Isaiah 65:22 tn Heb “they will not plant, and another eat.”
  51. Isaiah 65:22 tn Heb “for like the days of the tree [will be] the days of my people.”
  52. Isaiah 65:22 tn Heb “the work of their hands” (so KJV, NASB, NIV, NRSV); NLT “their hard-won gains.”
  53. Isaiah 65:23 tn Heb “and they will not give birth to horror.”
  54. Isaiah 65:23 tn Heb “for offspring blessed by the Lord they [will be], and their descendants along with them.”
  55. Isaiah 65:24 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
  56. Isaiah 65:25 sn A similar statement appears in 11:6.
  57. Isaiah 65:25 sn These words also appear in 11:7.
  58. Isaiah 65:25 sn Some see an allusion to Gen 3:14 (note “you will eat dirt”). The point would be that even in this new era the snake (often taken as a symbol of Satan) remains under God’s curse. However, it is unlikely that such an allusion exists. Even if there is an echo of Gen 3:14, the primary allusion is to 11:8, where snakes are pictured as no longer dangerous. They will no longer attack other living creatures, but will be content to crawl along the ground. (The statement “you will eat dirt” in Gen 3:14 means “you will crawl on the ground.” In the same way the statement “dirt will be its food” in Isa 65:25 means “it will crawl on the ground.”)
  59. Isaiah 65:25 tn Heb “in all my holy mountain.” These same words appear in 11:9. See the note there.sn As in 11:1-9 the prophet anticipates a time when the categories predator-prey no longer exist. See the note at the end of 11:8.
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Isaiah 64
Isaiah 66
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Isaiah 66
New English Translation

66 This is what the Lord says:
“The heavens are my throne
and the earth is my footstool.
Where then is the house you will build for me?
Where is the place where I will rest?
2 My hand made them;[a]
that is how they came to be,”[b] says the Lord.
“I show special favor[c] to the humble and contrite,

who respect what I have to say.[d]
3 The one who slaughters a bull also strikes down a man;[e]
the one who sacrifices a lamb also breaks a dog’s neck;[f]
the one who presents an offering includes pig’s blood with it;[g]
the one who offers incense also praises an idol.[h]
They have decided to behave this way;[i]
they enjoy these disgusting practices.[j]
4 So I will choose severe punishment[k] for them;
I will bring on them what they dread,
because I called, and no one responded.
I spoke and they did not listen.
They did evil before me;[l]
they chose to do what displeases me.”
5 Listen to the Lord’s message,
you who respect[m] his word!
“Your countrymen,[n] who hate you

and exclude you, supposedly for the sake of my name,
say, ‘May the Lord be glorified,
then we will witness your joy.’[o]
But they will be put to shame.
6 The sound of battle comes from the city;
the sound comes from the temple!
It is the sound of the Lord paying back his enemies.
7 Before she goes into labor, she gives birth!
Before her contractions begin, she delivers a boy!
8 Who has ever heard of such a thing?
Who has ever seen this?
Can a country[p] be brought forth in one day?
Can a nation be born in a single moment?
Yet as soon as Zion goes into labor she gives birth to sons!
9 Do I bring a baby to the birth opening and then not deliver it?”
asks the Lord.
“Or do I bring a baby to the point of delivery and then hold it back?”
asks your God.[q]
10 “Be happy for Jerusalem
and rejoice with her, all you who love her!
Share in her great joy,
all you who have mourned over her!
11 For[r] you will nurse from her satisfying breasts and be nourished;[s]
you will feed with joy from her milk-filled breasts.[t]

12 For this is what the Lord says:

“Look, I am ready to extend to her prosperity that will flow like a river,
the riches of nations will flow into her like a stream that floods its banks.[u]
You will nurse from her breast[v] and be carried at her side;
you will play on her knees.
13 As a mother consoles a child,[w]
so I will console you,
and you will be consoled over Jerusalem.”
14 When you see this, you will be happy,[x]
and you will be revived.[y]
The Lord will reveal his power to his servants
and his anger to his enemies.[z]
15 For look, the Lord comes with fire,
his chariots come like a windstorm,[aa]
to reveal his raging anger,
his battle cry, and his flaming arrows.[ab]
16 For the Lord judges all humanity[ac]
with fire and his sword;
the Lord will kill many.[ad]

17 “As for those who consecrate and ritually purify themselves so they can follow their leader and worship in the sacred orchards,[ae] those who eat the flesh of pigs and other disgusting creatures, like mice[af]—they will all be destroyed together,”[ag] says the Lord. 18 “I hate their deeds and thoughts! So I am coming[ah] to gather all the nations and ethnic groups;[ai] they will come and witness my splendor. 19 I will perform a mighty act among them[aj] and then send some of those who remain to the nations—to Tarshish, Pul,[ak] Lud[al] (known for its archers[am]), Tubal, Javan,[an] and to the distant coastlands[ao] that have not heard about me or seen my splendor. They will tell the nations of my splendor. 20 They will bring back all your countrymen[ap] from all the nations as an offering to the Lord. They will bring them[aq] on horses, in chariots, in wagons, on mules, and on camels[ar] to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers. 21 And I will choose some of them as priests and Levites,” says the Lord. 22 “For just as the new heavens and the new earth I am about to make will remain standing before me,” says the Lord, “so your descendants and your name will remain. 23 From one month[as] to the next and from one Sabbath to the next, all people[at] will come to worship me,”[au] says the Lord. 24 “They will go out and observe the corpses of those who rebelled against me, for the maggots that eat them will not die,[av] and the fire that consumes them will not die out.[aw] All people will find the sight abhorrent.”[ax]

Footnotes

  1. Isaiah 66:2 tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.
  2. Isaiah 66:2 tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (veli hayu, “and to me they were”), i.e., “and they belong to me.”
  3. Isaiah 66:2 tn Heb “and to this one I look” (KJV and NASB both similar).
  4. Isaiah 66:2 tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”
  5. Isaiah 66:3 tn Heb “one who slaughters a bull, one who strikes down a man.” Some understand a comparison here and in the following lines. In God’s sight the one who sacrifices is like (i.e., regarded as) a murderer or one whose worship is ritually defiled or idolatrous. The translation above assumes that the language is not metaphorical, but descriptive of the sinners’ hypocritical behavior. (Note the last two lines of the verse, which suggest they are guilty of abominable practices.) On the one hand, they act pious and offer sacrifices, but at the same time they commit violent crimes against men, defile their sacrifices, and worship other gods.
  6. Isaiah 66:3 tn Heb “one who sacrifices a lamb, one who breaks a dog’s neck.” Some understand a comparison, but see the previous note.sn The significance of breaking a dog’s neck is uncertain, though the structure of the statement when compared to the preceding and following lines suggests the action is viewed in a negative light. According to Exod 13:13 and 34:20, one was to “redeem” a firstborn donkey by offering a lamb; if one did not “redeem” the firstborn donkey in this way, then its neck must be broken. According to Deut 21:1-9 a heifer’s neck was to be broken as part of the atonement ritual to purify the land from the guilt of bloodshed. It is not certain if these passages relate in any way to the action described in Isa 66:3.
  7. Isaiah 66:3 tn Heb “one who offers an offering, pig’s blood.” Some understand a comparison, but see the note at the end of the first line.
  8. Isaiah 66:3 tn Heb “one who offers incense as a memorial offering, one who blesses something false.” Some understand a comparison, but see the note at the end of the first line. אָוֶן (ʾaven), which has a wide variety of attested nuances, here refers metonymically to an idol. See HALOT 22 s.v. and BDB 20 s.v. 2.
  9. Isaiah 66:3 tn Heb “also they have chosen their ways.”
  10. Isaiah 66:3 tn Heb “their being [or “soul”] takes delight in their disgusting [things].”
  11. Isaiah 66:4 tn The precise meaning of the noun is uncertain. It occurs only here and in 3:4 (but see the note there). It appears to be derived from the verbal root עָלַל (ʿalal), which can carry the nuance “deal severely.”
  12. Isaiah 66:4 tn Heb “that which is evil in my eyes.”
  13. Isaiah 66:5 tn Heb “tremble.”
  14. Isaiah 66:5 tn Heb “brothers” (so NASB, NIV); NRSV “Your own people”; NLT “Your close relatives.”
  15. Isaiah 66:5 tn Or “so that we might witness your joy.” The point of this statement is unclear.
  16. Isaiah 66:8 tn Heb “land,” but here אֶרֶץ (ʾerets) stands metonymically for an organized nation (see the following line).
  17. Isaiah 66:9 sn The rhetorical questions expect the answer, “Of course not!”
  18. Isaiah 66:11 tn Or “in order that”; ASV, NRSV “that.”
  19. Isaiah 66:11 tn Heb “you will suck and be satisfied from her comforting breast.”
  20. Isaiah 66:11 tn Heb “you will slurp and refresh yourselves from her heavy breast.”sn Zion’s residents will benefit from and enjoy her great material prosperity. See v. 12.
  21. Isaiah 66:12 tn Heb “Look, I am ready to extend to her like a river prosperity [or “peace”], and like an overflowing stream, the riches of nations.”
  22. Isaiah 66:12 tn The words “from her breast” are supplied in the translation for clarification (see v. 11).
  23. Isaiah 66:13 tn Heb “like a man whose mother comforts him.”
  24. Isaiah 66:14 tn “and you will see and your heart will be happy.”
  25. Isaiah 66:14 tn Heb “and your bones like grass will sprout.”
  26. Isaiah 66:14 tn Heb “and the hand of the Lord will be made known to his servants, and anger to his enemies.”
  27. Isaiah 66:15 sn Chariots are like a windstorm in their swift movement and in the way that they kick up dust.
  28. Isaiah 66:15 tn Heb “to cause to return with the rage of his anger, and his battle cry [or “rebuke”] with flames of fire.”
  29. Isaiah 66:16 tn Heb “flesh” (so KJV, NASB, NRSV); NIV “upon all men”; TEV “all the people of the world.”
  30. Isaiah 66:16 tn Heb “many are the slain of the Lord.”
  31. Isaiah 66:17 tn Heb “the ones who consecrate themselves and the ones who purify themselves toward the orchards [or “gardens”] after the one in the midst.” The precise meaning of the statement is unclear, though it is obvious that some form of idolatry is in view.
  32. Isaiah 66:17 tn Heb “ones who eat the flesh of the pig and the disgusting thing and the mouse.”
  33. Isaiah 66:17 tn Heb “together they will come to an end.”
  34. Isaiah 66:18 tc The Hebrew text reads literally “and I, their deeds and their thoughts, am coming.” The syntax here is very problematic, suggesting that the text may need emendation. Some suggest that the words “their deeds and their thoughts” have been displaced from v. 17. This line presents two primary challenges. In the first place, the personal pronoun “I” has no verb after it. Most translations insert “know” for the sake of clarity (NASB, NRSV, NLT, ESV). The NIV has “I, because of their actions and their imaginations…” Since God’s “knowledge” of Israel’s sin occasions judgment, the verb “hate” is an option as well (see above translation). The feminine form of the next verb (בָּאָה, baʾah) could be understood in one of two ways. One could provide an implied noun “time” (עֵת, ʿet) and render the next line “the time is coming/has come” (NASB, ESV). One could also emend the feminine verb to the masculine בָּא (baʾ) and have the “I” at the beginning of the line govern this verb as well (for the Lord is speaking here): “I am coming” (cf. NIV, NCV, NRSV, TEV, NLT).
  35. Isaiah 66:18 tn Heb “and the tongues”; KJV, NASB, NIV, NRSV “and tongues.”
  36. Isaiah 66:19 tn Heb “and I will set a sign among them.” The precise meaning of this statement is unclear. Elsewhere “to set a sign” means “perform a mighty act” (Ps 78:43; Jer 32:20), “make [someone] an object lesson” (Ezek 14:8), and “erect a [literal] standard” (Ps 74:4).
  37. Isaiah 66:19 tn Some prefer to read “Put” (i.e., Libya).
  38. Isaiah 66:19 sn That is, Lydia (in Asia Minor).
  39. Isaiah 66:19 tn Heb “drawers of the bow” (KJV and ASV both similar).
  40. Isaiah 66:19 sn Javan is generally identified today as Greece (so NIV, NCV, NLT).
  41. Isaiah 66:19 tn Or “islands” (NIV).
  42. Isaiah 66:20 tn Heb “brothers” (so NIV); NCV “fellow Israelites.”
  43. Isaiah 66:20 tn The words “they will bring them” are supplied in the translation for stylistic reasons.
  44. Isaiah 66:20 tn The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. *כִּרְכָּרָה.
  45. Isaiah 66:23 tn Heb “new moon.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
  46. Isaiah 66:23 tn Heb “all flesh” (so KJV, ASV, NRSV); NAB, NASB, NIV “all mankind”; NLT “All humanity.”
  47. Isaiah 66:23 tn Or “bow down before” (NASB).
  48. Isaiah 66:24 tn Heb “for their worm will not die.”
  49. Isaiah 66:24 tn Heb “and their fire will not be extinguished.”
  50. Isaiah 66:24 tn Heb “and they will be an abhorrence to all flesh.”sn This verse depicts a huge mass burial site where the seemingly endless pile of maggot-infested corpses are being burned.
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Isaiah 65
Jeremiah 1
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Proverbs 15
New English Translation

15 A gentle response[a] turns away anger,
but a harsh word[b] stirs up wrath.[c]
2 The tongue of the wise[d] treats knowledge correctly,[e]
but the mouth of the fool spouts out[f] folly.
3 The eyes of the Lord[g] are in every place,
keeping watch on[h] those who are evil and those who are good.
4 Speech[i] that heals[j] is like[k] a life-giving tree,[l]
but a perverse speech[m] breaks the spirit.[n]
5 A fool rejects his father’s discipline,
but whoever heeds reproof shows good sense.[o]
6 In the house of the righteous is abundant wealth,[p]
but the income of the wicked will be ruined.[q]
7 The lips of the wise spread[r] knowledge,
but not so the heart of fools.[s]
8 The Lord abhors[t] the sacrifice of the wicked,[u]
but the prayer[v] of the upright pleases him.[w]
9 The Lord abhors[x] the way of the wicked,
but he will love[y] those[z] who pursue[aa] righteousness.
10 Severe discipline[ab] is for the one who abandons the way;
the one who hates reproof[ac] will die.
11 Death and Destruction[ad] are before the Lord—
how much more[ae] the hearts of humans![af]
12 The scorner will not love[ag] one who corrects him;[ah]
he will not go to[ai] the wise.
13 A joyful heart[aj] makes the face cheerful,[ak]
but by a painful heart the spirit is broken.
14 The discerning mind[al] seeks knowledge,
but the mouth of fools feeds on folly.[am]
15 All the days[an] of the afflicted[ao] are bad,[ap]
but one with[aq] a cheerful heart has a continual feast.[ar]
16 Better[as] is little with the fear of the Lord
than great wealth and turmoil[at] with it.[au]
17 Better a meal of vegetables where there is love[av]
than a fattened ox where there is hatred.[aw]
18 A quick-tempered person[ax] stirs up dissension,
but one who is slow to anger[ay] calms[az] a quarrel.[ba]
19 The way of the sluggard is like a hedge of thorns,[bb]
but the path of the upright is like[bc] a highway.[bd]
20 A wise child[be] brings joy to his father,
but a foolish person[bf] despises[bg] his mother.
21 Folly is a joy to one who lacks sense,[bh]
but one who has understanding[bi] follows an upright course.[bj]
22 Plans fail[bk] when there is no counsel,
but with abundant advisers they are established.[bl]
23 A person has joy[bm] in giving an appropriate answer,[bn]
and a word at the right time[bo]—how good it is!
24 The path of life is upward[bp] for the wise person,[bq]
to[br] keep him from going downward to Sheol.[bs]
25 The Lord tears down the house of the proud,[bt]
but he maintains the boundaries of the widow.[bu]
26 The Lord abhors[bv] the plans[bw] of the wicked,[bx]
but pleasant words[by] are pure.[bz]
27 The one who is greedy for gain[ca] troubles[cb] his household,[cc]
but whoever hates bribes[cd] will live.
28 The heart[ce] of the righteous considers[cf] how[cg] to answer,[ch]
but the mouth of the wicked pours out evil things.[ci]
29 The Lord is far[cj] from the wicked,
but he hears[ck] the prayer of the righteous.[cl]
30 A bright look[cm] brings joy to the heart,
and good news gives health to the body.[cn]
31 The person[co] who hears the reproof that leads to life[cp]
is at home[cq] among the wise.[cr]
32 The one who refuses correction despises himself,[cs]
but whoever listens to[ct] reproof acquires understanding.[cu]
33 The fear of the Lord provides wise instruction,[cv]
and before honor comes humility.[cw]

Footnotes

  1. Proverbs 15:1 tn Heb “soft answer.” The adjective רַךְ (rakh, “soft; tender; gentle”; BDB 940 s.v.) is more than a mild response; it is conciliatory, an answer that restores good temper and reasonableness (W. McKane, Proverbs [OTL], 477). Gideon illustrates this kind of answer (Judg 8:1-3) that brings peace.
  2. Proverbs 15:1 tn Heb “word of harshness”; KJV “grievous words.” The noun עֶצֶב (ʿetsev, “pain, hurt”) functions as an attributive genitive. The term עֶצֶב refers to something that causes pain (BDB 780 s.v. I עֶצֶב). For example, Jephthah’s harsh answer led to war (Judg 12:1-6).
  3. Proverbs 15:1 tn Heb “raises anger.” A common response to painful words is to let one’s temper flare up.
  4. Proverbs 15:2 sn The contrast is between the “tongue of the wise” and the “mouth of the fool.” Both expressions are metonymies of cause; the subject matter is what they say. How wise people are can be determined from what they say.
  5. Proverbs 15:2 tn Or “makes knowledge acceptable” (so NASB). The verb תֵּיטִיב (tetiv, Hiphil imperfect of יָטַב [yatav, “to be good”]) can be translated “to make good” or “to treat in a good [or, excellent] way” (C. H. Toy, Proverbs [ICC], 303). M. Dahood, however, suggests emending the text to תֵּיטִיף (tetif) which is a cognate of נָטַף (nataf, “drip”), and translates “tongues of the sages drip with knowledge” (Proverbs and Northwest Semitic Philology, 32-33). But this change is gratuitous and unnecessary.
  6. Proverbs 15:2 sn The Hiphil verb יַבִּיעַ (yabbiaʿ) means “to pour out; to emit; to cause to bubble; to belch forth.” The fool bursts out with reckless utterances (cf. TEV “spout nonsense”).
  7. Proverbs 15:3 sn The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.
  8. Proverbs 15:3 tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.
  9. Proverbs 15:4 tn Heb “a tongue.” The term “tongue” is a metonymy of cause for what is produced: speech.
  10. Proverbs 15:4 tn Heb “a tongue of healing.” A healing tongue refers to speech that is therapeutic or soothing. It is a source of vitality.
  11. Proverbs 15:4 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.
  12. Proverbs 15:4 tn Heb “tree of life.”
  13. Proverbs 15:4 tn Heb “perversion in it.” The referent must be the tongue, representing speech, from the first line; so this has been supplied in the translation for clarity. A tongue that is twisted, perverse, or deceitful is a way of describing deceitful speech. Such words will crush the spirit.
  14. Proverbs 15:4 tn Heb “is a fracture in the spirit.”
  15. Proverbs 15:5 tn Heb “is prudent” (so KJV, NASB, NRSV); NCV, NLT “is wise.” Anyone who accepts correction or rebuke will become prudent in life.
  16. Proverbs 15:6 sn The Hebrew noun חֹסֶן (khosen) means “wealth; treasure.” Prosperity is the reward for righteousness. This is true only in so far as a proverb can be carried in its application, allowing for exceptions. The Greek text for this verse has no reference for wealth, but talks about amassing righteousness.
  17. Proverbs 15:6 tn Heb “being ruined.” The Niphal participle of עָכַר (ʿakhar; “to disturb, trouble, ruin”) may be understood substantivally, meaning “disturbance, calamity” (BDB 747 s.v. עָכַר) or a “thing troubled,” thus perhaps “[it] is ruined/ruinous.” Or it may be viewed verbally, “will be ruined” (HALOT 824 s.v. עכר nif). The LXX translates “will be ruined.”
  18. Proverbs 15:7 tc The verb of the first colon, יְזָרוּ (yezaru, “they scatter”) is difficult because it does not fit the second very well—a heart does not “scatter” or “spread” knowledge. Symmachus’ Greek translation uses φυλάσσω (phulassō, “to guard, keep”) suggesting his text read יִצְּרוּ (yitseru) from נָצַר (natsar, “to guard, keep watch, comply with”). The LXX uses a form of δέω (deō, “to bind”). Although binding (often being bound as a prisoner) might be related to guarding, δέω does not otherwise represent נָצַר in the LXX. Still the editors of BHS and C. H. Toy (Proverbs [ICC], 305) suggest reading יִצְּרוּ (yitseru, “they guard”).
  19. Proverbs 15:7 tn The Hebrew לֹא־כֵן (loʾ khen) could be “not so” (HALOT 482 s.v. II כֵּן) or “not right, incorrect, wrong” (HALOT 482 s.v. I כֵּן), which is supported by the LXX: “hearts of fools are unstable.” If לֵב (lev, “heart, mind”) is understood to represent thinking, then, accepting the emendation in the first line, the proverb may say, “The lips of the wise preserve knowledge, but the thoughts of fools are incorrect.”sn The phrase “the heart of fools” emphasizes that fools do not comprehend knowledge. Cf. NCV “there is no knowledge in the thoughts of fools.”
  20. Proverbs 15:8 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.” Cf. NIV “the Lord detests”; NCV, NLT “the Lord hates”; CEV “the Lord is disgusted.”
  21. Proverbs 15:8 sn The sacrifices of the wicked are hated by the Lord because the worshipers are insincere and blasphemous (e.g., Prov 15:29; 21:3; 28:9; Ps 40:6-8; Isa 1:10-17). In other words, the spiritual condition of the worshiper determines whether or not the worship is acceptable to God.
  22. Proverbs 15:8 sn J. H. Greenstone notes that if God will accept the prayers of the upright, he will accept their sacrifices; for sacrifice is an outer ritual and easily performed even by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers (Proverbs, 162).
  23. Proverbs 15:8 tn Heb “[is] his pleasure.” The third person masculine singular suffix functions as a subjective genitive: “he is pleased.” God is pleased with the prayers of the upright.
  24. Proverbs 15:9 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”
  25. Proverbs 15:9 tn The verb אָהֵב (ʾahev, “to love”) is stative, so its imperfect form should be future; it still speaks of a general truth.
  26. Proverbs 15:9 tn Heb “the one who” (so NRSV).
  27. Proverbs 15:9 sn God hates the way of the wicked, that is, their lifestyle and things they do. God loves those who pursue righteousness, the Piel verb signifying a persistent pursuit. W. G. Plaut says, “He who loves God will be moved to an active, persistent, and even dangerous search for justice” (Proverbs, 170).
  28. Proverbs 15:10 tn The two lines are parallel synonymously, so the “severe discipline” of the first colon is parallel to “will die” of the second. The expression מוּסָר רָע (musar raʿ, “severe discipline”) indicates a discipline that is catastrophic or harmful to life.
  29. Proverbs 15:10 sn If this line and the previous line are synonymous, then the one who abandons the way also refuses any correction, and so there is severe punishment. To abandon the way means to leave the life of righteousness which is the repeated subject of the book of Proverbs.
  30. Proverbs 15:11 tn Heb “Sheol and Abaddon” (שְׁאוֹל וַאֲבַדּוֹן (sheʾol vaʾavaddon); so ASV, NASB, NRSV; cf. KJV “Hell and destruction”; NAB “the nether world and the abyss.” These terms represent the remote underworld and all the mighty powers that reside there (e.g., Prov 27:20; Job 26:6; Ps 139:8; Amos 9:2; Rev 9:11). The Lord knows everything about this remote region.
  31. Proverbs 15:11 tn The construction אַף כִּי (ʾaf ki, “how much more!”) introduces an argument from the lesser to the greater: If all this is open before the Lord, how much more so human hearts. “Hearts” here is a metonymy of subject, meaning the motives and thoughts (cf. NCV “the thoughts of the living”).
  32. Proverbs 15:11 tn Heb “the hearts of the sons of man,” although here “sons of man” simply means “men” or “human beings.”
  33. Proverbs 15:12 tn The verb אָהֵב (ʾahev, “to love”) is stative, so its imperfect form should be future tense.sn This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.
  34. Proverbs 15:12 tn The form הוֹכֵחַ (hokheakh) is a Hiphil infinitive absolute. It could function as the object of the verb (cf. NIV, NRSV) or as a finite verb (cf. KJV, NASB, NLT). The latter has been chosen here because of the prepositional phrase following it, although that is not a conclusive argument.
  35. Proverbs 15:12 tc The MT has אֶל (ʾel, “to [the wise]”), suggesting seeking the advice of the wise. The LXX, however, has “with the wise,” suggesting אֶת (ʾet).
  36. Proverbs 15:13 tn The contrast in this proverb is between the “joyful heart” (Heb “a heart of joy,” using an attributive genitive) and the “painful heart” (Heb “pain of the heart,” using a genitive of specification).
  37. Proverbs 15:13 sn The verb יֵיטִב (yetiv) normally means “to make good,” but here “to make the face good,” that is, there is a healthy, favorable, uplifted expression. The antithesis is the pained heart that crushes the spirit. C. H. Toy observes that a broken spirit is expressed by a sad face, while a cheerful face shows a courageous spirit (Proverbs [ICC], 308).
  38. Proverbs 15:14 tn Or “heart.” The Hebrew term is לֵב (lev, “mind, heart”).
  39. Proverbs 15:14 tc The idea expressed in the second colon does not make a strong parallelism with the first with its emphasis on seeking knowledge. Its poetic image of feeding (a hypocatastasis) would signify the acquisition of folly—the fool has an appetite for it. D. W. Thomas suggests the change of one letter, ר (resh) to ד (dalet), to obtain a reading יִדְעֶה (yidʿeh); this he then connects to an Arabic root daʿa with the meaning “sought, demanded” to form what he thinks is a better parallel (“Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 285). But even though the parallelism is not as precise as some would prefer, there is insufficient warrant for such a change.
  40. Proverbs 15:15 sn The “days” represent what happens on those days (metonymy of subject).
  41. Proverbs 15:15 tn The contrast is between the “afflicted” and the “good of heart” (a genitive of specification, “cheerful/healthy heart/spirit/attitude”). sn The parallelism suggests that the afflicted is one afflicted within his spirit, for the proverb is promoting a healthy frame of mind.
  42. Proverbs 15:15 tn Or “evil”; or “catastrophic.”
  43. Proverbs 15:15 tn “one with” is supplied.
  44. Proverbs 15:15 sn The image of a continual feast signifies the enjoyment of what life offers (cf. TEV “happy people…enjoy life”). The figure is a hypocatastasis; among its several implications are joy, fulfillment, abundance, pleasure.
  45. Proverbs 15:16 sn One of the frequent characteristics of wisdom literature is the “better” saying; it is a comparison of different but similar things to determine which is to be preferred. These two verses focus on spiritual things being better than troubled material things.
  46. Proverbs 15:16 sn Turmoil refers to anxiety; the fear of the Lord alleviates anxiety, for it brings with it contentment and confidence.
  47. Proverbs 15:16 sn Not all wealth has turmoil with it. But the proverb is focusing on the comparison of two things—fear of the Lord with little and wealth with turmoil. Between these two, the former is definitely better.
  48. Proverbs 15:17 tn Heb “and love there.” This clause is a circumstantial clause introduced with vav, that becomes “where there is love.” The same construction is used in the second colon.
  49. Proverbs 15:17 sn Again the saying concerns troublesome wealth: Loving relationships with simple food are better than a feast where there is hatred. The ideal, of course, would be loving family and friends with a great meal in addition, but this proverb is only comparing two things.
  50. Proverbs 15:18 tn Heb “a man of wrath”; KJV, ASV “a wrathful man.” The term “wrath” functions as an attributive genitive: “an angry person.” He is contrasted with the “slow of anger,” so he is a “quick-tempered person” (cf. NLT “a hothead”).
  51. Proverbs 15:18 tn Heb “slow of anger.” The noun “anger” functions as a genitive of specification: slow in reference to anger, that is, slow to get angry, patient.
  52. Proverbs 15:18 tn The Hiphil verb יַשְׁקִיט (yashqit) means “to cause quietness; to pacify; to allay” the strife or quarrel (cf. NAB “allays discord”). This type of person goes out of his way to keep things calm and minimize contention; his opposite thrives on disagreement and dispute.
  53. Proverbs 15:18 sn The fact that רִיב (riv) is used for “quarrel; strife” strongly implies that the setting is the courtroom or other legal setting (the gates of the city). The hot-headed person is eager to turn every disagreement into a legal case.
  54. Proverbs 15:19 tn Heb “like an overgrowth”; NRSV “overgrown with thorns”; cf. CEV “like walking in a thorn patch.” The point of the simile is that the path of life taken by the lazy person has many obstacles that are painful—it is like trying to break through a hedge of thorns. The LXX has “strewn with thorns.”
  55. Proverbs 15:19 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.
  56. Proverbs 15:19 sn The contrast to the “thorny way” is the highway, the Hebrew word signifying a well built-up road (סָלַל, salal, “to heap up”). The upright have no reason to swerve, duck, or detour, but may expect “clear sailing.” Prov 28:19 pairs similar concepts while Prov 6:10 and 10:26 speak of the hardships associated with laziness.
  57. Proverbs 15:20 tn Heb “son.”
  58. Proverbs 15:20 tn Heb “a fool of a man,” a genitive of specification.
  59. Proverbs 15:20 sn The proverb is almost the same as 10:1, except that “despises” replaces “grief.” This adds the idea of the callousness of the one who inflicts grief on his mother (D. Kidner, Proverbs [TOTC], 116).
  60. Proverbs 15:21 tn Heb “lacking of mind.” The term לֵב (lev, “mind, heart”) refers by metonymy to thinking, and by extension to discernment, wisdom, good sense (cf. NIV “judgment”). The one who has not developed this ability to make proper choices finds great delight in folly.
  61. Proverbs 15:21 tn Heb “a man of understanding” (so KJV, NIV); NLT “a sensible person.”
  62. Proverbs 15:21 tn The Hebrew construction is יְיַשֶּׁר־לָכֶת (yeyasher lakhet, “makes straight [to] go”). This is a verbal hendiadys, in which the first verb, the Piel imperfect, becomes adverbial, and the second form, the infinitive construct of הָלַךְ, halakh, becomes the main verb: “goes straight ahead” (cf. NRSV).
  63. Proverbs 15:22 tn Heb “go wrong” (so NRSV, NLT). The verb is the Hiphil infinitive absolute from פָּרַר, parar, which means “to break; to frustrate; to go wrong” (HALOT 975 s.v. I פרר 2). The plans are made ineffectual or are frustrated when there is insufficient counsel.
  64. Proverbs 15:22 sn The proverb says essentially the same thing as 11:14, but differently.
  65. Proverbs 15:23 tn Heb “joy to the man” or “the man has joy.”
  66. Proverbs 15:23 tn Heb “in the answer of his mouth” (so ASV); NASB “in an apt answer.” The term “mouth” is a metonymy of cause for what he says. But because the parallelism is loosely synonymous, the answer given here must be equal to the good word spoken in season. So it is an answer that is proper or fitting.
  67. Proverbs 15:23 tn Heb “in its season.” To say the right thing at the right time is useful; to say the right thing at the wrong time is counterproductive.
  68. Proverbs 15:24 tn There is disagreement over the meaning of the term translated “upward.” The verse is usually taken to mean that “upward” is a reference to physical life and well-being (cf. NCV), and “going down to Sheol” is a reference to physical death, that is, the grave, because the concept of immortality is said not to appear in the book of Proverbs. The proverb then would mean that the wise live long and healthy lives. But W. McKane argues (correctly) that “upwards” in contrast to Sheol, does not fit the ways of describing the worldly pattern of conduct and that it is only intelligible if taken as a reference to immortality (Proverbs [OTL], 480). The translations “upwards” and “downwards” are not found in the LXX. This has led some commentators to speculate that these terms were not found in the original, but were added later, after the idea of immortality became prominent. However, this is mere speculation.
  69. Proverbs 15:24 tn Heb “to the wise [man],” because the form is masculine.
  70. Proverbs 15:24 tn The term לְמַעַן (lemaʿan, “in order to”) introduces a purpose clause; the path leads upward in order to turn the wise away from Sheol.
  71. Proverbs 15:24 tn Heb “to turn from Sheol downward”; cf. NAB “the nether world below.”
  72. Proverbs 15:25 sn The “proud” have to be understood here in contrast to the widow, and their “house” has to be interpreted in contrast to the widow’s territory. The implication may be that the “proud” make their gain from the needy, and so God will set the balance right.
  73. Proverbs 15:25 sn The Lord administers justice in his time. The Lord champions the widow, the orphan, the poor, and the needy. These people were often the prey of the proud, who would take and devour their houses and lands (e.g., 1 Kgs 21; Prov 16:19; Isa 5:8-10).
  74. Proverbs 15:26 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”
  75. Proverbs 15:26 tn The noun מַחְשְׁבוֹת (makhshevot) means “thoughts” (so KJV, NIV, NLT), from the verb חָשַׁב (khashav, “to think; to reckon; to devise”). So these are intentions, what is being planned (cf. NAB “schemes”).
  76. Proverbs 15:26 tn The word רַע (raʿ, “evil, wicked”) is a genitive of source or subjective genitive, meaning the plans that the wicked devise—“wicked plans.”
  77. Proverbs 15:26 sn The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the Lord hates; words that are pleasant (נֹעַם, noʿam), however, are pure (to him). What is pleasant is delightful, lovely, enjoyable.
  78. Proverbs 15:26 tc The MT simply has “but pleasant words are pure” (Heb “but pure [plural] are the words of pleasantness”). Some English versions add “to him” to make the connection to the first part (cf. NAB, NIV). The LXX has: “the sayings of the pure are held in honor.” The Vulgate has: “pure speech will be confirmed by him as very beautiful.” The NIV has paraphrased here: “but those of the pure are pleasing to him.”
  79. Proverbs 15:27 tn Heb “the one who gains.” The phrase בּוֹצֵעַ בָּצַע (botseaʿ batsaʿ) is a participle followed by its cognate accusative. This refers to a person who is always making the big deal, getting the larger cut, or in a hurry to get rich. The verb, though, makes it clear that the gaining of a profit is by violence and usually unjust, since the root has the idea of “cut off; break off; gain by violence.” The line is contrasted with hating bribes, and so the gain in this line may be through bribery.
  80. Proverbs 15:27 sn The participle “troubles” (עֹכֵר, ʿokher) can have the connotation of making things difficult for the family, or completely ruining the family (cf. NAB). In Josh 7:1 Achan took some of the “banned things” and was put to death: Because he “troubled Israel,” the Lord would “trouble” him (take his life, Josh 7:25).
  81. Proverbs 15:27 tn Heb “his house.”
  82. Proverbs 15:27 tn Heb “gifts” (so KJV). Gifts can be harmless enough, but in a setting like this the idea is that the “gift” is in exchange for some “profit [or, gain].” Therefore they are bribes (cf. ASV, NAB, NASB, NIV, NRSV, NLT), and to be hated or rejected. Abram, for example, would not take anything that the king of Sodom had to offer, “lest [he] say, “I have made Abram rich” (Gen 14:22-24).
  83. Proverbs 15:28 tn Or “mind.” The term לֵב (lev) can refer to the “mind” or “heart” and represent a person’s thinking, feeling, or will.
  84. Proverbs 15:28 tn The verb יֶהְגֶּה (yehgeh) means “to muse; to meditate; to consider; to study.” It also involves planning, such as with the wicked “planning” a vain thing (Ps 2:1, which is contrasted with the righteous who “meditate” in the law [1:2]).
  85. Proverbs 15:28 tn The word “how” is supplied in the translation for stylistic reasons.
  86. Proverbs 15:28 tc The LXX reads: “the hearts of the righteous meditate faithfulness.”sn The advice of the proverb is to say less but better things. The wise—here called the righteous—are cautious in how they respond to others. They think about it (heart = mind) before speaking.
  87. Proverbs 15:28 sn The form is plural. What they say (the “mouth” is a metonymy of cause) is any range of harmful things.
  88. Proverbs 15:29 sn To say that the Lord is “far” from the wicked is to say that he has made himself unavailable to their appeal—he does not answer them. This motif is used by David throughout Ps 22 for the problem of unanswered prayer—“Why are you far off?”
  89. Proverbs 15:29 sn The verb “hear” (שָׁמַע, shamaʿ) has more of the sense of “respond to” in this context. If one “listens to the voice of the Lord,” for example, it means that he obeys the Lord. If one wishes God to “hear his prayer,” it means he wishes God to answer it.
  90. Proverbs 15:29 sn God’s response to prayer is determined by the righteousness of the one who prays. A prayer of repentance by the wicked is an exception, for by it they would become the righteous (C. H. Toy, Proverbs [ICC], 316).
  91. Proverbs 15:30 tc The LXX has “the eye that sees beautiful things.” D. W. Thomas suggests pointing מְאוֹר (meʾor) as a Hophal participle, “a fine sight cheers the mind” (“Textual and Philological Notes,” 205). But little is to be gained from this change.tn Heb “light of the eyes” (so KJV, NRSV). The expression may indicate the gleam in the eyes of the one who tells the good news, as the parallel clause suggests.
  92. Proverbs 15:30 tn Heb “makes fat the bones;” NAB “invigorates the bones;” NASB “puts fat on the bones.” The word “bones” is a metonymy of subject, the bones representing the whole body. The idea of “making fat” signifies by comparison (hypocatastasis) with fat things that the body will be healthy and prosperous (e.g., Prov 17:22; 25:25; Gen 45:27-28; Isa 52:7-8). Good news makes the person feel good in body and soul.
  93. Proverbs 15:31 tn Heb “ear” (so KJV, NRSV). The term “ear” is a synecdoche of part (= ear) for the whole (= person).
  94. Proverbs 15:31 tn “Life” is an objective genitive: Reproof brings or preserves life. Cf. NIV “life-giving rebuke”; NLT “constructive criticism.”
  95. Proverbs 15:31 tn Heb “lodges.” This means to live with, to be at home with.
  96. Proverbs 15:31 sn The proverb is one full sentence; it affirms that a teachable person is among the wise.
  97. Proverbs 15:32 sn To “despise oneself” means to reject oneself as if there was little value. The one who ignores discipline is not interested in improving himself.
  98. Proverbs 15:32 tn The nuances of שָׁמַע (shamaʿ) include hearing and obeying or carrying out what was said. Cf. “heeds” so NAB, NIV, NKJV, NRSV.
  99. Proverbs 15:32 tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (thinking), and so refers to discernment, wisdom, good sense.
  100. Proverbs 15:33 tn Heb “[is] instruction of wisdom” (KJV and NASB similar). The noun translated “wisdom” is an attributive genitive: “wise instruction.”sn The idea of the first line is similar to Prov 1:7 and 9:10. Here it may mean that the fear of the Lord results from the discipline of wisdom, just as easily as it may mean that the fear of the Lord leads to the discipline of wisdom. The second reading harmonizes with the theme in the book that the fear of the Lord is the starting point.
  101. Proverbs 15:33 tn Heb “[is] humility” (so KJV). The second clause is a parallel idea in that it stresses how one thing leads to another—humility to honor. Humble submission in faith to the Lord brings wisdom and honor.
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Matthew 15
New English Translation

Breaking Human Traditions

15 Then Pharisees[a] and experts in the law[b] came from Jerusalem to Jesus and said,[c] 2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their[d] hands when they eat.”[e] 3 He answered them,[f] “And why do you disobey the commandment of God because of your tradition? 4 For God said,[g] ‘Honor your father and mother’[h] and ‘Whoever insults his father or mother must be put to death.’[i] 5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,”[j] 6 he does not need to honor his father.’[k] You have nullified the word of God on account of your tradition. 7 Hypocrites! Isaiah prophesied correctly about you when he said,

8 ‘This people honors me with their lips,
but their heart[l] is far from me,
9 and they worship me in vain,
teaching as doctrines the commandments of men.’”[m]

True Defilement

10 Then he called the crowd to him and said,[n] “Listen and understand. 11 What defiles a person is not what goes into the mouth; it is what[o] comes out of the mouth that defiles a person.” 12 Then the disciples came to him and said, “Do you know that when the Pharisees[p] heard this saying they were offended?” 13 And he replied,[q] “Every plant that my heavenly Father did not plant will be uprooted. 14 Leave them! They are blind guides.[r] If someone who is blind leads another who is blind,[s] both will fall into a pit.” 15 But Peter[t] said to him, “Explain this parable to us.” 16 Jesus[u] said, “Even after all this, are you still so foolish? 17 Don’t you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer?[v] 18 But the things that come out of the mouth come from the heart, and these things defile a person. 19 For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander. 20 These are the things that defile a person; it is not eating with unwashed hands that defiles a person.”[w]

A Canaanite Woman’s Faith

21 After going out from there, Jesus went to the region of Tyre and Sidon. 22 A[x] Canaanite woman from that area came[y] and cried out,[z] “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!” 23 But he did not answer her a word. Then[aa] his disciples came and begged him,[ab] “Send her away, because she keeps on crying out after us.” 24 So[ac] he answered, “I was sent only to the lost sheep of the house of Israel.” 25 But she came and bowed down[ad] before him and said,[ae] “Lord, help me!” 26 “It is not right[af] to take the children’s bread and throw it to the dogs,”[ag] he said.[ah] 27 “Yes, Lord,” she replied,[ai] “but even the dogs eat the crumbs that fall from their masters’ table.” 28 Then[aj] Jesus answered her, “Woman,[ak] your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.

Healing Many Others

29 When he left there, Jesus went along the Sea of Galilee. Then he went up a mountain, where he sat down. 30 Then[al] large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They[am] laid them at his feet, and he healed them. 31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel.

The Feeding of the Four Thousand

32 Then Jesus called his disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.” 33 The disciples said to him, “Where can we get enough bread in this desolate place to satisfy so great a crowd?” 34 Jesus said to them, “How many loaves do you have?” They replied, “Seven—and a few small fish.” 35 After instructing the crowd to sit down on the ground, 36 he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds.[an] 37 They[ao] all ate and were satisfied, and they picked up the broken pieces left over, seven baskets full. 38 Not counting children and women,[ap] there were 4,000 men who ate.[aq] 39 After sending away the crowd, he got into the boat[ar] and went to the region of Magadan.[as]

Footnotes

  1. Matthew 15:1 sn See the note on Pharisees in 3:7.
  2. Matthew 15:1 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
  3. Matthew 15:1 tn The participle λέγοντες (legontes) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him.
  4. Matthew 15:2 tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autōn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ƒ1 579 700 892 1424 f g1); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA28 has the pronoun in brackets, indicating doubts as to its authenticity.
  5. Matthew 15:2 tn Grk “when they eat bread.”
  6. Matthew 15:3 tn Grk “But answering, he said to them.”
  7. Matthew 15:4 tc Most mss (א*,2b C L N W Γ Δ 0106 33 565 1241 1424 M) have an expanded introduction here; instead of “For God said,” they read “For God commanded, saying” (ὁ γὰρ θεὸς ἐνετείλατο λέγων, ho gar theos eneteilato legōn). But such expansions are generally motivated readings; in this case, most likely it was due to the wording of the previous verse (“the commandment of God”) that caused early scribes to add to the text. Although it is possible that other witnesses reduced the text to the simple εἶπεν (eipen, “[God] said”) because of perceived redundancy with the statement in v. 3, such is unlikely in light of the great variety and age of these authorities (א2a B D Θ 073 ƒ1, 13 579 700 892 lat co, as well as other versions and fathers).
  8. Matthew 15:4 sn A quotation from Exod 20:12; Deut 5:16.
  9. Matthew 15:4 sn A quotation from Exod 21:17; Lev 20:9.
  10. Matthew 15:5 tn Grk “is a gift,” that is, something dedicated to God.
  11. Matthew 15:6 tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L N W Γ Δ Θ 0106 ƒ1 1424 M) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, ē tēn mētera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai tēn mētera autou, “and his mother”] in Φ 565 1241 bo and ἢ τὴν μητέρα [“or mother”] in 073 ƒ13 33 579 700 892), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and significant witnesses (א B D a e syc sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of—ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mē), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).
  12. Matthew 15:8 tn The term “heart” is a collective singular in the Greek text.
  13. Matthew 15:9 sn A quotation from Isa 29:13.
  14. Matthew 15:10 tn Grk “And calling the crowd, he said to them.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as attendant circumstance. The emphasis here is upon Jesus’ speaking to the crowd.
  15. Matthew 15:11 tn Grk “but what.”
  16. Matthew 15:12 sn See the note on Pharisees in 3:7.
  17. Matthew 15:13 tn Grk “And answering, he said.”
  18. Matthew 15:14 tc ‡ Most mss, some of which are significant, read “They are blind guides of the blind” (א2a C L N W Z Γ Δ Θ ƒ1, 13 33 579 700 1241 1424 M lat; SBL). The omission of “of the blind” is read by א*,2b B D 0237 Epiph. There is a distinct possibility of omission due to homoioarcton in א*; this manuscript has a word order variation which puts the word τυφλοί (tuphloi, “blind”) right before the word τυφλῶν (tuphlōn, “of the blind”). This does not explain the shorter reading, however, in the other witnesses, of which B and D are quite weighty. Internal considerations suggest that the shorter reading is autographic: “of the blind” was likely added by scribes to balance this phrase with Jesus’ following statement about the blind leading the blind, which clearly has two groups in view. A decision is difficult, but internal considerations here along with the strength of the witnesses argue that the shorter reading is more likely original. NA28 places τυφλῶν in brackets, indicating doubts as to its authenticity.
  19. Matthew 15:14 tn Grk “If blind leads blind.”
  20. Matthew 15:15 tn Grk “And answering, Peter said to him.” This construction is somewhat redundant in English and has been simplified in the translation.
  21. Matthew 15:16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  22. Matthew 15:17 tn Or “into the latrine.”
  23. Matthew 15:20 tn Grk “but to eat with unwashed hands does not defile a person.”
  24. Matthew 15:22 tn Grk “And behold a Canaanite.” 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).
  25. Matthew 15:22 tn Grk The participle ἐξελθοῦσα (exelthousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.
  26. Matthew 15:22 tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
  27. Matthew 15:23 tn Here καί (kai) has been translated as “Then.”
  28. Matthew 15:23 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
  29. Matthew 15:24 tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.
  30. Matthew 15:25 tn In this context the verb προσκυνέω (proskuneō), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).
  31. Matthew 15:25 tn Grk “she bowed down to him, saying.”
  32. Matthew 15:26 tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.
  33. Matthew 15:26 tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request.
  34. Matthew 15:26 tn Grk “And answering, he said.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
  35. Matthew 15:27 tn Grk “she said.”
  36. Matthew 15:28 tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.
  37. Matthew 15:28 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
  38. Matthew 15:30 tn Here καί (kai) has been translated as “Then.”
  39. Matthew 15:30 tn Here καί (kai) has not been translated.
  40. Matthew 15:36 tn Grk “was giving them to the disciples, and the disciples to the crowd.”
  41. Matthew 15:37 tn Here καί (kai) has not been translated.
  42. Matthew 15:38 tc ‡ Although most witnesses (B C L N W Γ Δ ƒ13 33 1424 M f sys,p,h mae) read “women and children” instead of “children and women,” this is likely a harmonization to Matt 14:21. A decision is difficult here, but since “children and women” is found in early and geographically widespread witnesses (e.g., א D [Θ ƒ1] 579 lat syc sa bo), and has more compelling internal arguments on its side, it is likely the reading of the initial text. NA28, however, agrees with the majority of witnesses.
  43. Matthew 15:38 tn Grk “And those eating were 4,000 men, apart from children and women.”
  44. Matthew 15:39 sn See the note at Matt 4:21 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
  45. Matthew 15:39 sn Magadan was a place along the Sea of Galilee, the exact location of which is uncertain.
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