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Jeremiah 24
New English Translation

Good Figs and Bad Figs

24 The Lord showed me two baskets of figs sitting before his temple. This happened after King Nebuchadnezzar of Babylon deported Jehoiakim’s son, King Jeconiah of Judah. He deported him and the leaders of Judah from Jerusalem, along with the craftsmen and metal workers, and took them to Babylon.[a] 2 One basket had very good-looking figs in it. They looked like those that had ripened early.[b] The other basket had very bad-looking figs in it, so bad they could not be eaten. 3 The Lord said to me, “What do you see, Jeremiah?” I answered, “I see figs. The good ones look very good. But the bad ones look very bad, so bad that they cannot be eaten.”

4 The Lord’s message came to me, 5 “I, the Lord, the God of Israel, say: ‘The exiles of Judah whom I sent away from here to the land of Babylon[c] are like those good figs. I consider them to be good. 6 I will look after their welfare[d] and will restore them to this land. There I will build them up and will not tear them down. I will plant them firmly in the land[e] and will not uproot them.[f] 7 I will give them the desire to acknowledge that I[g] am the Lord. I will be their God and they will be my people. For they will wholeheartedly[h] return to me.’

8 “I, the Lord, also solemnly assert: ‘King Zedekiah of Judah, his officials, and the people who remain in Jerusalem or who have gone to live in Egypt are like those bad figs. I consider them to be just like those bad figs that are so bad they cannot be eaten.[i] 9 I will bring such disaster on them that all the kingdoms of the earth will be horrified. I will make them an object of reproach, a proverbial example of disaster. I will make them an object of ridicule, an example to be used in curses.[j] That is how they will be remembered wherever I banish them.[k] 10 I will bring war, starvation, and disease[l] on them until they are completely destroyed from the land I gave them and their ancestors.’”[m]

Notas al pie

  1. Jeremiah 24:1 sn See 2 Kgs 24:10-17 (especially vv. 14-16). Nebuchadnezzar left behind the poorest people of the land under the puppet king Zedekiah. Jeconiah has already been referred to earlier in 13:18 and 22:25-26. The deportation referred to here occurred in 597 b.c. and included the priest Ezekiel.
  2. Jeremiah 24:2 sn See Isa 28:4 and Hos 9:10.
  3. Jeremiah 24:5 tn Heb “the land of the Chaldeans.” See the study note on 21:4.
  4. Jeremiah 24:6 tn Heb “I will set my eyes upon them for good.” For the nuance of “good” see Jer 21:10 and Amos 9:4 (in these cases the opposite of harm; see BDB 375 s.v. טוֹבָה 1).
  5. Jeremiah 24:6 tn The words “There” and “firmly in the land” are not in the text but are implicit from the connection and the metaphor. They are supplied in the translation for clarity.
  6. Jeremiah 24:6 sn For these terms see Jer 1:10.
  7. Jeremiah 24:7 tn Heb “I will give them a heart to know me, that I am the Lord.” For the use of “heart” here referring to “inclinations, resolutions, and determinations of the will,” see BDB 525 s.v. לֵב 4 and compare the usage in 2 Chr 12:14. For the use of “know” to mean “acknowledge,” see BDB 384 s.v. יָדַע Qal.1.f and compare the usage in Jer 39:4. For the construction “know ‘someone’ that he…” = “know that ‘someone’…,” see GKC 365 §117.h and compare the usage in 2 Sam 3:25.
  8. Jeremiah 24:7 tn Heb “with all their heart.”
  9. Jeremiah 24:8 tn Heb “Like the bad figs which cannot be eaten from badness [= because they are so bad], surely [emphatic כִּי, ki] so I regard Zedekiah, king of Judah, and his officials and the remnant of Jerusalem that remains in this land and those who are living in Egypt.” The sentence has been restructured in the translation to conform more to contemporary English style. For the use of נָתַן (natan) meaning “regard” or “treat like,” see BDB 681 s.v. נָתַן 3.c and compare the usage in Ezek 28:6 and Gen 42:30.
  10. Jeremiah 24:9 tn Or “an object of reproach in peoples’ proverbs…an object of ridicule in peoples’ curses.” The alternate translation treats the two pairs, which are each introduced without (ו) vav but are joined by vav, as examples of hendiadys. This is very possible here, but the chain does not contain this pairing in 25:18 and 29:18.sn For an example of how the “example used in curses” worked, see Jer 29:22. Sodom and Gomorrah evidently function much that same way (see 23:14; 49:18; 50:40; Deut 29:23; Zeph 2:9).
  11. Jeremiah 24:9 tn Heb “I will make them for a terror, for a disaster, to all the kingdoms of the earth, for a reproach and for a proverb, for a taunt and for a curse, in all the places which I banish them there.” The complex Hebrew sentence has been broken down into equivalent shorter sentences to conform more with contemporary English style.
  12. Jeremiah 24:10 sn See Jer 14:12 and the study note there.
  13. Jeremiah 24:10 tn Heb “fathers.”
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Jeremiah 25
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Jeremiah 25
New English Translation

Seventy Years of Servitude for Failure to Give Heed

25 In the fourth year that Jehoiakim son of Josiah was king of Judah, the Lord spoke to Jeremiah[a] concerning all the people of Judah. (That was the same as the first year that Nebuchadnezzar was king of Babylon.)[b] 2 So the prophet Jeremiah spoke to all the people of Judah and to all the people who were living in Jerusalem. 3 “For the last twenty-three years, from the thirteenth year that Josiah son of Amon was ruling in Judah[c] until now, the Lord’s messages have come to me and I have told them to you over and over again.[d] But you would not listen. 4 Over and over again[e] the Lord has sent[f] his servants the prophets to you. But you have not listened or paid attention.[g] 5 He said through them,[h] ‘Each of you must turn from your wicked ways and stop doing the evil things you are doing.[i] If you do, I will allow you to continue to live here in the land that I gave to you and your ancestors as a lasting possession.[j] 6 Do not pay allegiance to[k] other gods and worship and serve them. Do not make me angry by the things that you do.[l] Then I will not cause you any harm.’ 7 So, now the Lord says,[m] ‘You have not listened to me. But[n] you have made me angry by the things that you have done.[o] Thus you have brought harm on yourselves.’

8 “Therefore, the Lord of Heaven’s Armies[p] says, ‘You have not listened to what I said.[q] 9 So I, the Lord, affirm that[r] I will send for all the peoples of the north[s] and my servant,[t] King Nebuchadnezzar of Babylon. I will bring them against this land and its inhabitants and all the nations that surround it. I will utterly destroy[u] the land, its inhabitants, and all the surrounding nations[v] and make them everlasting ruins.[w] I will make them objects of horror and hissing scorn.[x] 10 I will put an end to the sounds of joy and gladness and the glad celebration of brides and grooms in these lands.[y] I will put an end to the sound of people grinding meal. I will put an end to lamps shining in their houses.[z] 11 This whole area[aa] will become a desolate wasteland. These nations will be subject to the king of Babylon for seventy years.’[ab]

12 “‘But when the seventy years are over, I will punish the king of Babylon and his nation[ac] for their sins. I will make the land of Babylon[ad] an everlasting ruin.[ae] I, the Lord, affirm it![af] 13 I will bring on that land everything that I said I would. I will bring on it everything that is written in this book. I will bring on it everything that Jeremiah has prophesied against all the nations.[ag] 14 For many nations and great kings will make slaves of the king of Babylon and his nation[ah] too. I will repay them for all they have done.’”[ai]

Judah and the Nations Will Experience God’s Wrath

15 So[aj] the Lord, the God of Israel, spoke to me in a vision:[ak] “Take this cup from my hand. It is filled with the wine of my wrath.[al] Take it and make the nations to whom I send you drink it. 16 When they have drunk it, they will stagger to and fro[am] and act insane. For I will send wars sweeping through them.”[an]

17 So I took the cup from the Lord’s hand. I made all the nations to whom he sent me drink the wine of his wrath.[ao] 18 I made Jerusalem and the cities of Judah, its kings and its officials drink it.[ap] I did it so Judah would become a ruin. I did it so Judah, its kings, and its officials would become an object of[aq] horror and of hissing scorn, an example used in curses.[ar] Such is already becoming the case![as] 19 I made all these other people drink it: Pharaoh, king of Egypt;[at] his attendants, his officials, his people, 20 the foreigners living in Egypt;[au] all the kings of the land of Uz;[av] all the kings of the land of the Philistines,[aw] the people of Ashkelon, Gaza, Ekron, the people who had been left alive from Ashdod;[ax] 21 all the people of Edom,[ay] Moab,[az] Ammon;[ba] 22 all the kings of Tyre, all the kings of Sidon;[bb] all the kings of the coastlands along the sea;[bc] 23 the people of Dedan, Tema, Buz,[bd] all the desert people who cut their hair short at the temples;[be] 24 all the kings of Arabia who[bf] live in the desert; 25 all the kings of Zimri;[bg] all the kings of Elam;[bh] all the kings of Media;[bi] 26 all the kings of the north, whether near or far from one another; and all the other kingdoms that are on the face of the earth. After all of them have drunk the wine of the Lord’s wrath,[bj] the king of Babylon[bk] must drink it.

27 Then the Lord said to me,[bl] “Tell them that the Lord of Heaven’s Armies, the God of Israel,[bm] says,[bn] ‘Drink this cup[bo] until you get drunk and vomit. Drink until you fall down and can’t get up.[bp] For I will send wars sweeping through you.’[bq] 28 If they refuse to take the cup from your hand and drink it, tell them that the Lord of Heaven’s Armies says,[br] ‘You most certainly must drink it![bs] 29 For take note, I am already beginning to bring disaster on the city that I call my own.[bt] So how can you possibly avoid being punished?[bu] You will not go unpunished. For I am proclaiming war against all who live on the earth. I, the Lord of Heaven’s Armies,[bv] affirm it!’[bw]

30 “Then, Jeremiah,[bx] make the following prophecy[by] against them:

‘Like a lion about to attack,[bz] the Lord will roar from the heights of heaven;
from his holy dwelling on high he will roar loudly.
He will roar mightily against his land.[ca]
He will shout in triumph, like those stomping juice from the grapes,[cb]
against all those who live on the earth.
31 The sounds of battle[cc] will resound to the ends of the earth.
For the Lord will bring charges against the nations.[cd]
He will pass judgment on all humankind
and will hand the wicked over to be killed in war.’[ce]
The Lord so affirms it![cf]
32 The Lord of Heaven’s Armies says,
‘Disaster will soon come on one nation after another.[cg]
A mighty storm of military destruction[ch] is rising up
from the distant parts of the earth.’
33 Those who have been killed by the Lord at that time
will be scattered from one end of the earth to the other.
They will not be mourned over, gathered up, or buried.[ci]
Their dead bodies will lie scattered over the ground like manure.
34 Wail and cry out in anguish, you rulers!
Roll in the dust, you who shepherd flocks of people![cj]
The time for you to be slaughtered has come.
You will lie scattered and fallen like broken pieces of fine pottery.[ck]
35 The leaders will not be able to run away and hide.[cl]
The shepherds of the flocks will not be able to escape.
36 Listen to the cries of anguish of the leaders.
Listen to the wails of the shepherds of the flocks.
They are wailing because the Lord
is about to destroy their lands.[cm]
37 Their peaceful dwelling places will be laid waste[cn]
by the fierce anger of the Lord.[co]
38 The Lord is like a lion who has left his lair.[cp]
So their lands will certainly[cq] be laid waste
by the warfare of the oppressive nation[cr]
and by the fierce anger of the Lord.”

Notas al pie

  1. Jeremiah 25:1 tn Heb “The word was to Jeremiah.” It is implicit from the context that it was the Lord’s word. The verbal expression is more in keeping with contemporary English style.
  2. Jeremiah 25:1 sn The year referred to would be 605 b.c. Jehoiakim had been placed on the throne of Judah as a puppet king by Pharaoh Necho after the defeat of Josiah at Megiddo in 609 b.c. (2 Kgs 23:34-35). According to Jer 46:2 Nebuchadnezzar defeated Necho at Carchemish in that same year. After defeating Necho, Nebuchadnezzar had hurried back to Babylon, where he was made king. After being made king, he then returned to Judah and attacked Jerusalem (Dan 1:1. The date given there is the third year of Jehoiakim but scholars are generally agreed that the dating there is based on a different system than the one here. It did not count the part of the year before New Year’s day as an official part of the king’s official rule. Hence, the third year there is the fourth year here.) The identity of the foe from the north referred to in general terms (4:6; 6:1; 15:12) now becomes clear.
  3. Jeremiah 25:3 sn The year referred to would be 627 b.c. The same year is referred to in 1:2 in reference to his call to be a prophet.
  4. Jeremiah 25:3 tn For the idiom involved here see the notes at 7:13 and 11:7.
  5. Jeremiah 25:4 tn For the idiom involved here see the notes at 7:13 and 11:7.
  6. Jeremiah 25:4 tn The vav consecutive with the perfect in a past narrative is a little unusual. Here it is probably indicating repeated action in past time in keeping with the idiom that precedes and follows it. See GKC 332 §112.f for other possible examples.
  7. Jeremiah 25:4 tn Heb “inclined your ear to hear.” This is idiomatic for “paying attention.” It is often parallel with “listen,” as here, or with “pay attention” (see, e.g., Prov 4:20; 5:1).
  8. Jeremiah 25:5 tn Heb “saying.” The infinitive goes back to “he sent”; i.e., “he sent, saying.”
  9. Jeremiah 25:5 tn Heb “Turn [masc. pl.] each person from his wicked way and from the evil of your [masc. pl.] doings.” See the same demand in 23:22.
  10. Jeremiah 25:5 tn Heb “gave to you and your fathers with reference to from ancient times even unto forever.” See the same idiom in 7:7.
  11. Jeremiah 25:6 tn Heb “follow after.” See the translator’s note on 2:5 for this idiom.
  12. Jeremiah 25:6 tn Heb “make me angry with the work of your hands.” The phrase “work of your hands” is often interpreted as a reference to idolatry, as is clearly the case in Isa 2:8 and 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.
  13. Jeremiah 25:7 tn Heb “Oracle of the Lord.”
  14. Jeremiah 25:7 tn This is a rather clear case where the Hebrew particle לְמַעַן (lemaʿan) introduces a consequence and not a purpose, contrary to the dictum of BDB 775 s.v. מַעַן note 1. They have failed to listen to him not in order to make him angry but with the result that they have made him angry by going their own way. Jeremiah appears to use this particle for result rather than purpose on several other occasions (see, e.g., 7:18, 19; 27:10, 15; 32:29).
  15. Jeremiah 25:7 tn Heb “make me angry with the work of your hands.” The phrase “work of your own hands” is often interpreted as a reference to idolatry, as is clearly the case in Isa 2:8 and 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.
  16. Jeremiah 25:8 tn Heb “Yahweh of Armies.” sn See the study note on 2:19 for an explanation of this title.
  17. Jeremiah 25:8 tn Heb “You have not listened to my words.”
  18. Jeremiah 25:9 tn Heb “Oracle of the Lord.”
  19. Jeremiah 25:9 sn The many allusions to trouble coming from the north are now clarified: it is the armies of Babylon, which included within them contingents from many nations. See 1:14, 15; 4:6; 6:1, 22; 10:22; and 13:20 for earlier allusions.
  20. Jeremiah 25:9 sn Nebuchadnezzar is called the Lord’s servant also in Jer 27:6 and 43:10. He was the Lord’s servant in that he was the agent used by the Lord to punish his disobedient people. Assyria was earlier referred to as the Lord’s “rod” (Isa 10:5-6), and Cyrus is called his “shepherd” and his “anointed” (Isa 44:28; 45:1). P. C. Craigie, P. H. Kelley, and J. F. Drinkard (Jeremiah 1-25 [WBC], 364) make the interesting observation that the terms here are very similar to the terms in v. 4. The people of Judah ignored the servants, the prophets, he sent to turn them away from evil. So he will send other servants whom they cannot ignore.
  21. Jeremiah 25:9 tn The word used here was used in the early years of Israel’s conquest for the action of killing all the men, women, and children in the cities of Canaan, destroying all their livestock, and burning their cities down. This policy was intended to prevent Israel from being corrupted by paganism (Deut 7:2; 20:17-18; Josh 6:18, 21). It was to be extended to any city that led Israel away from worshiping God (Deut 13:15) and any Israelite who brought an idol into his house (Deut 7:26). Here the policy is being directed against Judah as well as against her neighbors because of her persistent failure to heed God’s warnings through the prophets. For further usage of this term in application to foreign nations in the book of Jeremiah, see 50:21, 26 and 51:3.
  22. Jeremiah 25:9 tn Heb “will utterly destroy them.” The referent (the land, its inhabitants, and the surrounding nations) has been specified in the translation for clarity, since the previous “them” referred to Nebuchadnezzar and his armies.sn This is essentially the introduction to the “judgment on the nations” in vv. 15-29, which begins with Jerusalem and Judah (v. 18) and ultimately ends with Babylon itself (“Sheshach” in v. 26; see note there for explanation of the term).
  23. Jeremiah 25:9 sn The Hebrew word translated “everlasting” is the word often translated “eternal.” However, it sometimes has a more limited time reference. For example, it refers to the lifetime of a person who became a “lasting slave” to another person (see Exod 21:6; Deut 15:17). It is also used to refer to the long life wished for a king (1 Kgs 1:31; Neh 2:3). The time frame here is to be qualified, at least with reference to Judah and Jerusalem, as seventy years (see 29:10-14 and compare v. 12).
  24. Jeremiah 25:9 tn Heb “I will make them an object of horror and a hissing and everlasting ruins.” The sentence has been broken up to separate the last object from the first two, which are of slightly different connotation, i.e., they denote the reaction to the third.sn Cf. Jer 18:16; 19:8; and the study note at 18:16.
  25. Jeremiah 25:10 sn Cf. Jer 7:24 and 16:9 for this same dire prediction limited to Judah and Jerusalem.
  26. Jeremiah 25:10 sn The sound of people grinding meal and the presence of lamps shining in their houses were signs of everyday life. The Lord is going to make these lands desolate (v. 11), destroying all signs of life. (The statement is, of course, hyperbolic or poetic exaggeration; even after the destruction of Jerusalem many people were left in the land.) For these same descriptions of everyday life applying to the end of life, see the allegory in Eccl 12:3-6.
  27. Jeremiah 25:11 tn Heb “All this land.”
  28. Jeremiah 25:11 sn It should be noted that the text says that the nations will be subject to the king of Babylon for seventy years, not that they will lie desolate for seventy years. Though several proposals have been made for dating this period, many ignore this fact. This most likely refers to the period beginning with Nebuchadnezzar’s defeat of Pharaoh Necho at Carchemish in 605 b.c. and the beginning of his rule over Babylon. At this time Babylon became the dominant force in the area and continued to be so until the fall of Babylon in 538 b.c. More particularly Judah became a vassal state (cf. Jer 46:2; 2 Kgs 24:1) in 605 b.c. and was allowed to return to her homeland in 538 when Cyrus issued his edict allowing all the nations exiled by Babylon to return to their homelands. (See 2 Chr 36:21 and Ezra 1:2-4; the application there is made to Judah, but the decree of Cyrus was broader.)
  29. Jeremiah 25:12 tn Heb “that nation.”
  30. Jeremiah 25:12 tn Heb “the land of the Chaldeans.” See the study note on 21:4 for the use of the term “Chaldeans.”
  31. Jeremiah 25:12 tn Heb “I will visit upon the king of Babylon and upon that nation, oracle of the Lord, their iniquity, even upon the land of the Chaldeans, and I will make it everlasting ruins.” The sentence has been restructured to avoid ambiguity and to conform the style more to contemporary English.sn Cf. Isa 13:19-22; Jer 50:39-40.
  32. Jeremiah 25:12 tn Heb “Oracle of the Lord.”
  33. Jeremiah 25:13 tn Or “I will bring upon it everything that is to be written in this book. I will bring upon it everything that Jeremiah is going to prophesy concerning all the nations.” The references to “this book” and “what Jeremiah has prophesied against the nations” raise issues about the editorial process underlying the current form of the Book of Jeremiah. As the book now stands, there is no earlier reference to any judgments against Babylon or any book (really “scroll”; books were a development of the first or second century a.d.) containing them. A common assumption is that this “book” of judgment refers to the judgments against Babylon and the other nations contained at the end of the book of Jeremiah (46:1-51:58). The Greek version actually inserts the prophecies of 46:1-51:58 here (but in a different order) and interprets “Which (= What) Jeremiah prophesied concerning all the nations” as a title. It is possible that the Greek version may represent an earlier form of the book. At least two earlier forms of the book are known that date roughly to the period dealt with here (Cf. 36:1 with 25:1 and see 36:2, 4 and 36:28, 32). Whether reference here is made to the first or second of these scrolls, and whether the Greek version represents either, is impossible to determine. It is not inconceivable that the referent here is the prophecies that Jeremiah has already uttered in vv. 8-12 and is about to utter in conjunction with the symbolical act that the Lord commands him to perform (vv. 15-26, 30-38), and that these are proleptic of the latter prophecies which will be given later and will be incorporated in a future book. That is the tenor of the alternate translation. The verb forms involved are capable of either a past/perfect translation or a proleptic/future translation. For the use of the participle (in the alternate translation = Heb “that is to be written”; הַכָּתוּב, hakkatuv) to refer to what is proleptic, see GKC 356-57 §116.d, e, and compare usage in Jonah 1:3 and 2 Kgs 11:2. For the use of the perfect to refer to a future act (in the alternate translation “is going to prophesy,” נִבָּא, nibbaʾ), see GKC 312 §106.m and compare usage in Judg 1:2. In support of this interpretation is the fact that the first verb in the next verse (Heb “they will be subjected,” עָבְדוּ, ʿovdu) is undoubtedly prophetic [it is followed by a vav consecutive perfect; cf. Isa 5:14]). Reading the text this way has the advantage of situating it within the context of the passage itself, which involves prophecies against the nations and against Babylon. Babylon is both the agent of wrath (the cup from which the nations drink, cf. 51:7) and the recipient of it (cf. v. 26). However, this interpretation admittedly does not explain the reference to “this book,” except as a proleptic reference to some future form of the book, and there would be clearer ways of expressing this view if that were what was definitely intended.
  34. Jeremiah 25:14 tn Heb “make slaves of them.” The verb form here indicates that the action is as good as done (the Hebrew prophetic perfect). For the use of the verb rendered “makes slaves,” see parallel usage in Lev 25:39, 46 (cf. BDB 713 s.v. עָבַד 3).
  35. Jeremiah 25:14 tn Heb “according to their deeds and according to the work of their hands.” The two phrases are synonymous; it would be hard to represent them both in translation without being redundant. The translation attempts to represent them by the qualifier “all” before the first phrase.
  36. Jeremiah 25:15 tn This is an attempt to render the Hebrew particle כִּי (ki), which is probably being used in the sense that BDB 473-74 s.v. כִּי 3.c notes, i.e., the causal connection is somewhat loose, related here to the prophecies against the nations. “So” seems to be the most appropriate way to represent this.
  37. Jeremiah 25:15 tn Heb “Thus said the Lord, the God of Israel, to me.” It is generally understood that the communication is visionary. God does not have a “hand,” and the actions of going to the nations and making them drink of the cup are scarcely literal. The words are supplied in the translation to show the figurative nature of this passage.
  38. Jeremiah 25:15 sn “Drinking from the cup of wrath” is a common figure to represent being punished by God. Isaiah had used it earlier to refer to the punishment that Judah was to suffer and from which God would deliver her (Isa 51:17, 22). Jeremiah’s contemporary Habakkuk uses it of Babylon “pouring out its wrath” on the nations and in turn being forced to drink the bitter cup herself (Hab 2:15-16). In Jer 51:7 the Lord will identify Babylon as the cup that makes the nations stagger. In v. 16 drinking from the cup will be identified with the sword (i.e., wars) that the Lord will send against the nations. Babylon is also to be identified as the sword (cf. Jer 51:20-23). What is being alluded to in highly figurative language is the judgment that the Lord will wreak through the Babylonians on the nations listed here. The prophecy given here in symbolical form is thus an expansion of the one in vv. 9-11.
  39. Jeremiah 25:16 tn There is some debate about the meaning of the verb here. Both BDB (172 s.v. גָּעַשׁ Hithpo) and KBL (191 s.v. גָּעַשׁ Hitpol) interpret this of the back-and-forth movement of staggering. HALOT 192 s.v. גָּעַשׁ Hitpo interprets it as vomiting. The word is used elsewhere of the up-and-down movement of the mountains (2 Sam 22:8) and the up-and-down movement of the rolling waves of the Nile (Jer 46:7, 8). The fact that a different verb is used in v. 27 for vomiting would appear to argue against it referring to vomiting (contra W. L. Holladay, Jeremiah [Hermeneia], 1:674; it is “they” that do this, not their stomachs).
  40. Jeremiah 25:16 tn Heb “because of the sword that I will send among them.” Here, as often elsewhere in Jeremiah, the sword is figurative for warfare that brings death. See, e.g., 15:2. The causal particle here is found in verbal locutions where it indicates the cause of emotional states or action. Hence there are really two “agents” which produce the effects of “staggering” and “acting insane,” the cup filled with God’s wrath and the sword. The sword is the “more literal” and the actual agent by which the first agent’s action is carried out.
  41. Jeremiah 25:17 tn The words “the wine of his wrath” are not in the text but are implicit in the metaphor (see vv. 15-16). They are supplied in the translation for clarity.
  42. Jeremiah 25:18 tn The words “I made” and “drink it” are not in the text. The text from v. 18 to v. 26 contains a list of the nations that Jeremiah “made drink it.” The words are supplied in the translation here and at the beginning of v. 19 for the sake of clarity. See also the note on v. 26.
  43. Jeremiah 25:18 tn Heb “in order to make them a ruin, an object of…” The sentence is broken up and the antecedents are made specific for the sake of clarity and English style.
  44. Jeremiah 25:18 tn See the study note on 24:9 for explanation.
  45. Jeremiah 25:18 tn Heb “as it is today.” This phrase would obviously be more appropriate after all these things had happened, as is the case in 44:6, 23, where the verbs referring to these conditions are past. Some see this phrase as a marginal gloss added after the tragedies of 597 b.c. or 586 b.c. However, it may refer here to the beginning stages, where Judah has already suffered the loss of Josiah, its freedom, some of its temple treasures, and some of its leaders (Dan 1:1-3. The different date for Jehoiakim there is due to the different method of counting the king’s first year; the third year there is the same as the fourth year in 25:1).
  46. Jeremiah 25:19 sn See further Jer 46:2-28 for the judgment against Egypt.
  47. Jeremiah 25:20 tn The meaning of this term and its connection with the preceding is somewhat uncertain. This word is used of the mixture of foreign people who accompanied Israel out of Egypt (Exod 12:38), and of the foreigners that the Israelites were to separate out of their midst in the time of Nehemiah (Neh 13:3). Most commentators interpret it here of the foreign people who were living in Egypt. (See BDB 786 s.v. I עֶרֶב and KBL 733 s.v. II עֶרֶב.)
  48. Jeremiah 25:20 sn The land of Uz was Job’s homeland (Job 1:1). The exact location is unknown, but its position here between Egypt and the Philistine cities suggests it is south of Judah, probably in the Arabian peninsula. Lam 4:21 suggests that it was near Edom.
  49. Jeremiah 25:20 sn See further Jer 47:1-7 for the judgment against the Philistines. The Philistine cities were west of Judah.
  50. Jeremiah 25:20 sn The Greek historian Herodotus reports that Ashdod had been destroyed under the Pharaoh who preceded Necho, Psammetichus.
  51. Jeremiah 25:21 sn See further Jer 49:7-22 for the judgment against Edom. Edom, Moab, and Ammon were east of Judah.
  52. Jeremiah 25:21 sn See further Jer 48:1-47 for the judgment against Moab.
  53. Jeremiah 25:21 sn See further Jer 49:1-6 for the judgment against Ammon.
  54. Jeremiah 25:22 sn Tyre and Sidon are mentioned within the judgment on the Philistines in Jer 47:4. They were Phoenician cities to the north and west of Judah on the coast of the Mediterranean Sea in what is now Lebanon.
  55. Jeremiah 25:22 sn The connection with Tyre and Sidon suggests that these were Phoenician colonies. See also Isa 23:2.
  56. Jeremiah 25:23 sn Dedan and Tema are mentioned together in Isa 21:13-14 and located in the desert. They were in the northern part of the Arabian peninsula, south and east of Ezion Geber. Buz is not mentioned anywhere else, and its location is unknown. Judgment against Dedan and Tema is mentioned in conjunction with the judgment on Edom in Jer 49:7-8.
  57. Jeremiah 25:23 tn For the discussion regarding the meaning of the terms here, see the notes on 9:26.sn See Jer 9:26, where these are mentioned in connection with Moab, Edom, and Ammon.
  58. Jeremiah 25:24 tc Or “and all the kings of people of mixed origin who.” The Greek version gives evidence of having read the term only once; it refers to the “people of mixed origin” without reference to the kings of Arabia. While the term translated “people of mixed origin” seems appropriate in the context of a group of foreigners within a larger entity (e.g., Israel in Exod 12:38 and Neh 13:3; Egypt in Jer 50:37), it seems odd to speak of them as a separate entity under their own kings. The presence of the phrase in the Hebrew text and the other versions dependent upon it can be explained as a case of dittography.sn See further Jer 49:28-33 for judgment against some of these Arabian peoples.
  59. Jeremiah 25:25 sn The kingdom of Zimri is mentioned nowhere else, so its location is unknown.
  60. Jeremiah 25:25 sn See further Jer 49:34-39 for judgment against Elam.
  61. Jeremiah 25:25 sn Elam and Media were east of Babylon, Elam in the south and Media in the north. They were in what is now western Iran.
  62. Jeremiah 25:26 tn The words “have drunk the wine of the Lord’s wrath” are not in the text. They are supplied in the translation for clarity at the end of the list to serve as a transition to the next sentence, which does not directly mention the cup or the Lord’s wrath.
  63. Jeremiah 25:26 tn Heb “the king of Sheshach.” “Sheshach” is a code name for Babylon formed on the principle of substituting the last letter of the alphabet for the first, the next to the last for the second, and so on. On this principle Hebrew שׁ (shin) is substituted for Hebrew ב (bet) and Hebrew כ (kaf) is substituted for Hebrew ל (lamed). On the same principle “Leb Kamai” in Jer 51:1 is a code name for Chasdim or Chaldeans, which is Jeremiah’s term for the Babylonians. No explanation is given for why the code names are used. The name “Sheshach” for Babylon also occurs in Jer 51:41, where the term Babylon is found in parallelism with it.
  64. Jeremiah 25:27 tn The words “Then the Lord said to me” are not in the text. They are supplied in the translation for clarity, to connect this part of the narrative with vv. 15, 17 after the long intervening list of nations who were to drink the cup of God’s wrath in judgment.
  65. Jeremiah 25:27 tn Heb “Yahweh of Armies, the God of Israel.”sn See the study notes on 2:19 and 7:3 for explanation of this extended title.
  66. Jeremiah 25:27 tn Heb “Tell them, ‘Thus says the Lord….’” The translation is intended to eliminate one level of imbedded quotation marks to help avoid confusion.
  67. Jeremiah 25:27 tn The words “this cup” are not in the text but are implicit to the metaphor and the context. They are supplied in the translation for clarity.
  68. Jeremiah 25:27 tn Heb “Drink, and get drunk, and vomit and fall down and don’t get up.” The imperatives following drink are not parallel actions but consequent actions. For the use of the imperative plus the conjunctive “and” to indicate consequent action, even intention, see GKC 324-25 §110.f and compare usage in 1 Kgs 22:12 and Prov 3:3b-4a.
  69. Jeremiah 25:27 tn Heb “because of the sword that I will send among you.” See the notes on 2:16 for explanation.
  70. Jeremiah 25:28 tn Heb “Tell them, ‘Thus says the Lord…’” The translation is intended to eliminate one level of imbedded quote marks to help avoid confusion.
  71. Jeremiah 25:28 tn The translation attempts to reflect the emphatic construction of the infinitive absolute preceding the finite verb, which is here an obligatory imperfect. (See Joüon 2:371-72 §113.m and 2:423 §123.h, and compare usage in Gen 15:13.)
  72. Jeremiah 25:29 tn Heb “which is called by my name.” See translator’s note on 7:10 for support.
  73. Jeremiah 25:29 tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.)
  74. Jeremiah 25:29 tn Heb “Yahweh of Armies.”sn See the study notes on 2:19 and 7:3 for explanation of this extended title.
  75. Jeremiah 25:29 tn Heb “Oracle of Yahweh of Armies.”
  76. Jeremiah 25:30 tn The word “Jeremiah” is not in the text. It is supplied in the translation to make clear who is being addressed.
  77. Jeremiah 25:30 tn Heb “Prophesy against them all these words.”
  78. Jeremiah 25:30 tn The words “like a lion about to attack” are not in the text but are implicit in the metaphor. The explicit comparison of the Lord to a lion is made at the end of the passage in v. 38. The words are supplied in the translation here for clarity.sn For the metaphor of the Lord going forth against his enemies like an attacking lion, see Jer 49:19; 50:44; and Isa 31:4, in all of which the Lord comes against the nations in defense of his people. In Hos 5:14 the metaphor is turned against his own people. The figure of a lion ravaging people has already been used in Jer 4:7 of the enemy from the north (Babylon).
  79. Jeremiah 25:30 sn The word used here (Heb “his habitation”) refers to the land of Canaan, which the Lord chose to make his earthly dwelling (Exod 15:13) and which was the dwelling place of his chosen people (Jer 10:25; Isa 32:18). Judgment would begin at the “house of God” (v. 29; 1 Pet 4:17) but would extend to the rest of the earth (v. 29).
  80. Jeremiah 25:30 sn The metaphor shifts from God as a lion to God as a mighty warrior (Jer 20:11; Isa 42:13; Zeph 3:17) shouting in triumph over his foes. Within the metaphor is a simile where the warrior is compared to a person stomping on grapes to remove the juice from them in the making of wine. The figure will be invoked later in a battle scene where the sounds of joy in the grape harvest are replaced by the sounds of joy of the enemy soldiers (Jer 48:33). The picture is drawn in more gory detail in Isa 63:1-6.
  81. Jeremiah 25:31 tn For the use of this word see Amos 2:2; Hos 10:14; Ps 74:23. See also the usage in Isa 66:6, which is very similar to the metaphorical usage here.
  82. Jeremiah 25:31 tn Heb “the Lord has a lawsuit against the nations.” For usage with “lawsuit” see Hos 4:1 and Mic 6:2, and compare use of the related verb in Jer 2:9 and 12:1.
  83. Jeremiah 25:31 tn Heb “give the wicked over to the sword.”sn There is undoubtedly a deliberate allusion here to the “wars” (Heb “sword”) that the Lord had said he would send raging through the nations (vv. 16, 27), and to the “war” (Heb “sword”) that he is proclaiming against them (v. 29).
  84. Jeremiah 25:31 tn Heb “Oracle of the Lord.”
  85. Jeremiah 25:32 tn Heb “will go forth from nation to nation.”
  86. Jeremiah 25:32 tn The words “of military destruction” have been supplied in the translation to make the metaphor clear. The metaphor has shifted from that of God as a lion, to God as a warrior, to God as a judge, to God as the author of the storm winds of destruction. sn For the use of this word in a literal sense see Jonah 1:4. For its use to refer to the wrath of the Lord that will rage over the wicked, see Jer 23:19 and 30:23. Here it refers to the mighty Babylonian army that will come bringing destruction over all the known world. The same prophecy has just been given under the figure of the nations drinking the wine of God’s wrath (vv. 15-29).
  87. Jeremiah 25:33 sn The intent here is to emphasize the large quantity of those who are killed—there will be too many to insure proper mourning rites and proper burial.
  88. Jeremiah 25:34 tn Heb “Wail and cry out, you shepherds. Roll in the dust, you leaders of the flock.” The terms have been reversed to explain the figure.sn The term “shepherd” has been used several times in the book of Jeremiah to refer to the leaders of the people, who were responsible for taking care of their people, who are compared to a flock. (See Jer 23:1-4 and the notes there.) Here the figure has some irony involved in it. It is the shepherds who are to be slaughtered like sheep. They may have considered themselves “choice vessels” (the literal translation of “fine pottery”), but they would be slaughtered and lie scattered on the ground (v. 33) like broken pottery.
  89. Jeremiah 25:34 tn The meaning of this line is debated. The Greek version does not have the words “lie scattered,” and it reads the words “like broken pieces of fine pottery” (Heb “like choice vessels”; כִּכְלִי חֶמְדָּה, kikhli khemdah) as “like choice rams” (כְּאֵילֵי חֶמְדָּה, keʾele khemdah); i.e., “the days have been completed for you to be slaughtered, and you will fall like choice rams.” The reading of the Greek version fits the context better but is probably secondary for that very reason. The word translated “lie scattered” (תְּפוֹצָה, tefotsah) occurs nowhere else, and the switch to the simile of “choice vessels” is rather abrupt. However, this section has been characterized by switching metaphors. The key to the interpretation and translation here is the consequential nature of the verbal actions involved. “Fall” does not merely refer to the action but the effect, i.e., “lie fallen” (cf. BDB 657 s.v. נָפַל 7 and compare Judg 3:25; 1 Sam 31:8). Though the noun translated “lie scattered” does not occur elsewhere, the verb does. It is quite commonly used of dispersing people, and that has led many to see that as the reference here. The word, however, can be used of scattering other things like seed (Isa 28:25), arrows (2 Sam 22:15; metaphorical for lightning), etc. Here it follows “slaughtered” and refers to their dead bodies. The simile (Heb “ fallen like choice vessels”) is elliptical, referring to “broken pieces” of choice vessels. In this sense the simile fits in perfectly with v. 33.
  90. Jeremiah 25:35 tn Heb “Flight [or “place of escape”] will perish from the shepherds.”sn Judging from Gen 14:10 and Judg 8:12 (among many others), it was not uncommon for the leaders to try to save their own necks at the expense of their soldiers.
  91. Jeremiah 25:36 tn Heb “their pastures,” i.e., the place where they “shepherd” their “flocks.” The verb tenses in this section are not as clear as in the preceding. The participle in this verse is followed by a vav consecutive perfect, like the imperatives in v. 34. The verbs in v. 38 are perfects, but they can be and probably should be understood as prophetic, like the perfect in v. 31 (נְתָנָם, netanam), which is surrounded by imperfects, participles, and vav consecutive perfects.sn Jer 25:36-38 shifts to the future as though the action were already accomplished or going on. It is the sound that Jeremiah hears in his “prophetic ears” of something that has begun (v. 29) but will find its culmination in the future (vv. 13, 16, 27, 30-35).
  92. Jeremiah 25:37 tn For this meaning of the verb used here see HALOT 217 s.v. דָּמַם Nif. Elsewhere it refers to people dying (see, e.g., Jer 49:26; 50:30); hence some see a reference to “lifeless.”
  93. Jeremiah 25:37 tn Heb “because of the burning anger of the Lord.”
  94. Jeremiah 25:38 tn Heb “Like a lion he has left his lair.”sn The text returns to the metaphor alluded to in v. 30. The bracketing of speeches with repeated words or motifs is a common rhetorical device in ancient literature.
  95. Jeremiah 25:38 tn This is a way of rendering the Hebrew particle כִּי (ki), which is probably here for emphasis rather than indicating cause (see BDB 473 s.v. כִּי 1.e and compare usage in Jer 22:22).
  96. Jeremiah 25:38 tc Heb “by the sword of the oppressors.” The reading here follows a number of Hebrew mss and the Greek version. The majority of Hebrew mss read, “the anger of the oppressor.” The reading “the sword of the oppressors” is supported also by the parallel use of this phrase in Jer 46:16 and 50:16. The error in the MT may be explained by confusion with the following line, which has the same beginning combination (מִפְּנֵי חֲרוֹן [mippene kharon] confused for מִפְּנֵי חֶרֶב [mippene kherev]). This reading is also supported by the Targum, the Aramaic paraphrase of the OT. According to BDB 413 s.v. יָנָה Qal, the feminine singular participle (הַיּוֹנָה, hayyonah) is functioning as a collective in this idiom (see GKC 394 §122.s for this phenomenon).sn The connection between “war” (Heb “the sword”) and the wrath or anger of the Lord has already been made in vv. 16, 27, and the sword has been referred to also in vv. 29, 31. The sword is, of course, a reference to the onslaughts of the Babylonian armies (see later Jer 51:20-23).
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Proverbs 21
New English Translation

21 The king’s heart[a] is in the hand[b] of the Lord like channels of water;[c]
he turns it wherever he wants.
2 All a person’s ways seem right in his own opinion,[d]
but the Lord evaluates[e] his thoughts.[f]
3 To do righteousness and justice
is more acceptable[g] to the Lord than sacrifice.[h]
4 Haughty eyes and a proud heart—
what the wicked cultivate[i] is sin.
5 The plans of the diligent[j] lead[k] only to plenty,[l]
but everyone who is hasty comes only to poverty.[m]
6 Making a fortune[n] by a lying tongue is like[o] a vapor driven back and forth;[p]
they seek death.[q]
7 The violence[r] done by the wicked[s] will drag them away
because[t] they have refused to do what is right.[u]
8 The way of the guilty person[v] is devious,[w]
but as for the pure,[x] his way is upright.
9 It is better to live on a corner of the housetop[y]
than to share a house[z] with a quarrelsome wife.[aa]
10 The appetite[ab] of the wicked has desired[ac] evil;
his neighbor is shown no favor[ad] in his eyes.
11 When a scorner is punished, the naive[ae] becomes wise;
when a wise person is instructed,[af] he gains knowledge.
12 The Righteous One[ag] considers[ah] the house[ai] of the wicked;
he overthrows the wicked to their ruin.[aj]
13 The one who shuts his ears[ak] to the cry[al] of the poor,
he too will cry out and will not be answered.[am]
14 A gift given[an] in secret subdues[ao] anger,
and a bribe given secretly[ap] subdues[aq] strong wrath.[ar]
15 Doing[as] justice brings[at] joy to the righteous
and terror[au] to those who do evil.
16 The one who wanders[av] from the way of wisdom[aw]
will end up[ax] in the company of the departed.[ay]
17 The one who loves[az] pleasure[ba] will be[bb] a poor person;[bc]
whoever loves wine and anointing oil[bd] will not be rich.
18 The wicked become a ransom[be] for the righteous,
and the treacherous[bf] are taken[bg] in the place of the upright.
19 It is better to live[bh] in the wilderness[bi]
than with a quarrelsome and easily provoked[bj] woman.
20 There is desirable treasure and olive oil[bk] in the dwelling of the wise,
but a foolish person[bl] devours all he has.[bm]
21 The one who pursues righteousness and love[bn]
finds life, bounty,[bo] and honor.
22 A wise man went up against the city of the mighty
and brought down[bp] the stronghold in which they trust.[bq]
23 The one who guards his mouth and his tongue[br]
keeps his life[bs] from troubles.[bt]
24 A proud[bu] and arrogant[bv] person, whose name is “Scoffer,”[bw]
acts[bx] with overbearing pride.[by]
25 What the sluggard desires[bz] will kill him,[ca]
for his hands[cb] have refused to work.
26 All day long he has craved greedily,[cc]
but the righteous person gives and does not hold back.[cd]
27 The wicked person’s sacrifice[ce] is an abomination;
how much more[cf] when he brings it with evil intent![cg]
28 A lying witness[ch] will perish,[ci]
but the one who reports accurately speaks forever.[cj]
29 A wicked person[ck] has put on a bold face,[cl]
but as for the upright,[cm] he establishes[cn] his ways.
30 There is no wisdom and there is no understanding,
and there is no counsel against[co] the Lord.[cp]
31 A horse is prepared for the day of battle,
but the victory is from the Lord.[cq]

Notas al pie

  1. Proverbs 21:1 sn “Heart” is a metonymy of subject; it signifies the ability to make decisions, if not the decisions themselves.
  2. Proverbs 21:1 sn “Hand” in this passage is a personification; the word is frequently used idiomatically for “power,” and that is the sense intended here.
  3. Proverbs 21:1 tn “Channels of water” (פַּלְגֵי, palge) is an adverbial accusative, functioning as a figure of comparison—“like channels of water.” Cf. NAB “Like a stream”; NIV “watercourse”; NRSV, NLT “a stream of water.”sn The farmer channels irrigation ditches where he wants them, where they will do the most good; so does the Lord with the king. No king is supreme; the Lord rules.
  4. Proverbs 21:2 tn Heb “in his own eyes.” The term “eyes” is a metonymy for estimation, opinion, evaluation. Physical sight is used figuratively for one’s point of view intellectually.
  5. Proverbs 21:2 tn Heb “weighs” (so NASB, NIV, NRSV); NLT “examines”; NCV, TEV “judges.” Weighing on scales is an act of examining and verifying weight for market purposes (2 Kgs 12:11) but can be used metaphorically for evaluating other things (e.g. the Lord weighs actions in (1 Sam 2:3).
  6. Proverbs 21:2 tn Heb “the minds.” The term לֵב (lev, “mind, heart”) is used as a metonymy of association for thoughts and motives (BDB 660-61 s.v. 6-7). sn It is easy to rationalize one’s point of view and deceive even oneself. But the Lord evaluates our thinking and motives as well (cf. Prov 16:2).
  7. Proverbs 21:3 tn The Niphal participle בָּחַר (bakhar, “to choose”) means “choice to the Lord” or “chosen of the Lord,” meaning “acceptable to the Lord”; cf. TEV “pleases the Lord more.”
  8. Proverbs 21:3 sn The Lord prefers righteousness above religious service (e.g., Prov 15:8; 21:29; 1 Sam 15:22; Ps 40:6-8; Isa 1:11-17). This is not a rejection of ritual worship; rather, religious acts are without value apart from righteous living.
  9. Proverbs 21:4 tc The MT reads “the tillage (נִר, nir) of the wicked.” The LXX, other versions, and some Hebrew manuscripts read “the lamp (נֵר, ner) of the wicked” (so ASV, NASB, NIV, NRSV). Both are difficult in the context.tn The MT’s נִר (nir) refers to “ground that has recently been cultivated” (HALOT 723, s.v.), hence “tillage” (NAB), or “plowing” (KJV). This image goes one step behind the metaphor of planting to the cultivating the ground, but it may still have the harvest from such work in view. What the wicked cultivate (and produce) is sin. The saying perhaps looks at their haughty attitude as the groundwork for of their actions which are sinful. The LXX’s “lamp” does not solve the difficulty of the relationship between the expressions. We would somehow need to equate haughtiness with what the wicked consider a (guiding?) light, so that it is evaluated as sin.
  10. Proverbs 21:5 tn The word “diligent” is an adjective used substantivally. The related verb means “to cut, sharpen, decide”; so the adjective describes one who is “sharp”—one who acts decisively. The word “hasty” has the idea of being pressed or pressured into quick actions. So the text contrasts calculated expeditiousness with unproductive haste. C. H. Toy does not like this contrast, and so proposes changing the latter to “lazy” (Proverbs [ICC], 399), but W. McKane rightly criticizes that as unnecessarily forming a pedestrian antithesis (Proverbs [OTL], 550).
  11. Proverbs 21:5 tn The term “lead” is supplied in the translation.
  12. Proverbs 21:5 tn The Hebrew noun translated “plenty” comes from the verb יָתַר (yatar), which means “to remain over.” So the calculated diligence will lead to abundance, prosperity.
  13. Proverbs 21:5 tn Heb “lack; need; thing needed”; NRSV “to want.”
  14. Proverbs 21:6 tn The first word of the verse is the noun meaning “doing, deed, work.” The BHS editors suggest reading with the LXX an active participle—“the one who makes” (cf. NAB “He who makes”). The second word means “treasure,” from the verb “lay up, store up.” It is an objective genitive here.
  15. Proverbs 21:6 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.
  16. Proverbs 21:6 tn The Hebrew הֶבֶל נִדָּף (hevel niddaf) is properly “a driven vapor” (“driven” = the Niphal participle). The point of the metaphor is that the ill-gotten gains will vanish into thin air. The LXX has “pursues” (as if reading רֹדֵף, rodef); cf. NAB “chasing a bubble over deadly snares.”
  17. Proverbs 21:6 tn The Hebrew has “seekers of death,” meaning “[they that seek them] are seekers of death,” or that the fortune is “a fleeting vapor for those who seek death.” The sense is not readily apparent. The Greek and the Latin versions have “snares of death”; the form מוֹקְשֵׁי (moqeshe) was read instead of מְבַקְשֵׁי (mevaqqeshe). This reading does not make a more credible metaphor, and one must explain the loss of the letter ב (bet) in the textual variant. It is, however, slightly easier to interpret in the verse, and is followed by a number of English versions (e.g., NAB, NIV, NRSV, NLT). But whether the easier reading is the correct one in this case would be difficult to prove.
  18. Proverbs 21:7 tn The “violence” (שֹׁד, shod) drags away the wicked, probably either to do more sin or to their punishment. “Violence” here is either personified, or it is a metonymy of cause, meaning “the outcome of their violence” drags them away.
  19. Proverbs 21:7 tn Heb “violence of the wicked.” This is a subjective genitive: “violence which the wicked do.”
  20. Proverbs 21:7 tn The second colon of the verse is the causal clause, explaining why they are dragged away. They are not passive victims of their circumstances or their crimes. They have chosen to persist in their violence and so it destroys them.
  21. Proverbs 21:7 tn Heb “they refused to do מִשְׁפָּט (mishpat; justice). The noun may be an accusative of direct object “do justice” (so ASV) or an adverbial accusative of manner “act justly” or “act with justice” (so NASB).
  22. Proverbs 21:8 tn The first line of the proverb is difficult. Since וָזָר (vazar) occurs only here it has been given much attention. The translation of “guilty” is drawn from an Arabic cognate meaning “to bear a burden” and so “to be sin laden” or “guilty” (cf. NASB, NIV, NCV, NRSV, NLT). G. R. Driver prefers to read the line as “a man crooked of ways is false [zar]” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 185). C. H. Toy adopts the meaning of “proud” (Proverbs [ICC], 400). Whatever the reading, “guilty” or “proud” or “false,” the idea is that such people are devious. Bad people are underhanded; good people are aboveboard (C. H. Toy, Proverbs [ICC], 400). Another way to analyze the line is to read it with the definition “strange, stranger”: “The way of a man and a stranger is perverse.” But this is unclear, and would form no satisfactory contrast to 8b. Another suggestion is “the way of (usual) man is changeable and strange, but the pure fellow leads a straight and even course” (J. H. Greenstone, Proverbs, 244); cf. NLT “the innocent travel a straight road.”
  23. Proverbs 21:8 tn The form הֲפַכְפַךְ (hafakhpakh) is an adjective with an intensified meaning due to the duplication of the second and third radicals; it means “very devious; crooked” (from the verb “to overturn”).
  24. Proverbs 21:8 tn If this translation stands, then the construction is formed with an independent nominative absolute, resumed by the suffixed noun as the formal subject. It draws attention to the “pure” or “innocent” person in contrast to the previously mentioned wicked.
  25. Proverbs 21:9 tn English versions which translate the Hebrew term as “roof” here sometimes produce amusing images for modern readers: TEV “Better to live on the roof”; CEV “It’s better to stay outside on the roof of your house.”sn The reference is probably to a small room that would be built on the flat housetop primarily for guests (e.g., 1 Kgs 17:19; 2 Kgs 4:10). It would be cramped and lonely—but peaceful in avoiding strife.
  26. Proverbs 21:9 tn The phrase “than a house of company” has received numerous interpretations. The word “company” or “companionship” would qualify “house” as a place to be shared. The BHS editors propose “spacious house,” which would call for a transposition of letters (cf. NAB “a roomy house”; NLT “a lovely home”). Such an emendation makes good sense, but has no external support.
  27. Proverbs 21:9 tn Heb “a wife of contentions”; KJV “a brawling woman”; TEV, CEV “a nagging wife.” The Greek version has no reference to a quarrelsome wife, but instead mentions justice in a common house.
  28. Proverbs 21:10 tn Heb “soul.” The Hebrew text uses נֶפֶשׁ (nefesh, traditionally, “soul”) as the formal subject of the sentence—“the soul of a wicked man desires.” This term has at its core the idea of appetites, and so its use here underscores that the cravings are deep-seated (BDB 660 s.v. 5), and the translation “appetite” reflects this.
  29. Proverbs 21:10 tn The verb אִוְּתָה (ʾivvetah) is a Piel perfect. Categorically, Piel verbs are dynamic rather than stative, so the perfect form should be understood as past or perfective. In the Qal, some verbs for “desire” are stative and some dynamic; so semantically the question could be raised whether this is a rare, or lone, stative in the Piel. If stative, it could be understood as present tense, as rendered in most translations. But it is doubtful that more recent developments in linguistics and biblical Hebrew influenced any of the translations. However, as perfective we should understand that this is what they have set their desire on, and that is ongoing, so a present time relevance is appropriate. In this proverb the first colon provides the setting as a basis, and the second colon gives the result. We may understand it as “because [he/she] has desired evil, his/her neighbor will not be shown favor.”
  30. Proverbs 21:10 tn The form יֻחַן (yukhan) is a Hophal imperfect from חָנַן (khanan); it means “to be shown mercy”—here negated to mean “he will not be shown mercy.” The person who lives to satisfy his own craving for evil will not be interested in meeting the needs of others.
  31. Proverbs 21:11 sn The contrast here is between the simple and the wise. The simple gain wisdom when they see the scorner punished; the wise gains knowledge through instruction. The scorner does not change, but should be punished for the benefit of the simple (e.g., Prov 19:25).
  32. Proverbs 21:11 tn Heb “in the instructing of the wise.” The construction uses the Hiphil infinitive construct הַשְׂכִּיל (haskil) with a preposition to form a temporal clause (= “when”). The word “wise” (חָכָם, khakham) after it is the subjective genitive. The preposition ל (lamed) on the form is probably dittography from the ending of the infinitive.
  33. Proverbs 21:12 tn In the book of Proverbs, the Hebrew term צַּדִּיק (tsaddiq) normally refers to a human being, and that is a possible translation here (cf. KJV, ASV, NAB), although it would have to refer to a righteous person who was a judge or a ruler with the right to destroy the wicked. Many commentators and English versions simply interpret this as a reference to God (cf. NIV, NRSV, TEV, NLT).
  34. Proverbs 21:12 tn The form מַשְׂכִּיל (maskil) is now used with the meaning “to consider; to give attention to; to ponder.” It is the careful scrutiny that is given to the household of the wicked before judgment is poured out on them.
  35. Proverbs 21:12 tn Heb “house.” This term probably means “household” here—the family. One way to read the line is that the righteous judge (human or divine) takes into consideration the wicked person’s family before judging the wicked person. The other—and more plausible—interpretation is that the judge considers the household of the wicked and then on the basis of what was observed judges them.
  36. Proverbs 21:12 tn Heb “to evil” (i.e., catastrophe); cf. NLT “to disaster.”
  37. Proverbs 21:13 sn The imagery means “pay no attention to” the cry for help or “refuse to help,” so it is a metonymy of cause for the effect.
  38. Proverbs 21:13 sn “Cry” here would be a metonymy of effect for the cause, the cause being the great needs of the poor.
  39. Proverbs 21:13 sn The proverb is teaching that those who show mercy will receive mercy. It involves the principle of talionic justice—those who refuse the needs of others will themselves be refused when they need help (so Luke 16:19-31).
  40. Proverbs 21:14 sn The synonymous parallelism joins the more neutral term “gift” with the more specific “bribe.” D. Kidner notes that this underscores how hard it is to tell the difference between them, especially since they accomplish similar things (Proverbs [TOTC], 143).
  41. Proverbs 21:14 tn The word כָּפָה (kafah) occurs only here; it means “to subdue,” but in New Hebrew it means “to overturn; to compel.” The BHS editors suggest a change to כָּבָה (kavah), “to be quenched,” based on Symmachus and Tg. Prov 21:14, but there is no substantial improvement in the text’s meaning with such a change.
  42. Proverbs 21:14 tn Heb “a bribe in the bosom” (so NASB). This refers to a gift hidden in the folds of the garment, i.e., given secretly (cf. NIV “a bribe concealed in the cloak”).
  43. Proverbs 21:14 tn The repetition of the term “subdues” in the second line is supplied in the translation.
  44. Proverbs 21:14 tc The LXX offers a moralizing translation not too closely tied to the MT: “he who withholds a gift stirs up violent wrath.”
  45. Proverbs 21:15 tn The Qal infinitive construct עֲשׂוֹת (ʿasot) functions as the subject of the sentence.
  46. Proverbs 21:15 tn The term “brings” is supplied in the translation; many English versions supply a simple copula (“is”).
  47. Proverbs 21:15 sn The noun means “terror (NAB, NASB, NIV), destruction (KJV, ASV), ruin (cf. NCV).” Its related verb means “be shattered, dismayed.” The idea of “dismay” (NRSV) or “terror” would make the better choice to contrast with “joy” in the first line, but “ruin” is also possible. Whenever justice prevails, whether in the courts or simply in society, the people who practice iniquity may be shaken into reality by fear (cf. CEV “crooks are terrified”).
  48. Proverbs 21:16 tn The text uses “man” as the subject and the active participle תּוֹעֶה (toʿeh) as the predicate. The image of “wandering off the path” signifies leaving a life of knowledge, prudence, and discipline.
  49. Proverbs 21:16 tn Or “prudence”; KJV, NASB, NIV, NRSV “understanding”; NLT “common sense.”
  50. Proverbs 21:16 tn Heb “will remain” or “will rest.” The Hebrew word נוּחַ (nuakh) does not here carry any of the connotations of comforting repose in death that the righteous enjoy; it simply means “to remain; to reside; to dwell.” The choice of this verb might have an ironic twist to it, reminding the wicked what might have been.
  51. Proverbs 21:16 sn The departed are the Shades (the Rephaim). The literal expression “will rest among the Shades” means “will be numbered among the dead.” So once again physical death is presented as the punishment for folly.
  52. Proverbs 21:17 sn The participle “loves” (אֹהֵב, ʾohev) indicates in this context that more is involved than the enjoyment of pleasure, for which there is no problem. The proverb is looking at “love” in the sense of needing and choosing, an excessive or uncontrolled indulgence in pleasure.
  53. Proverbs 21:17 sn “Pleasure” is actually the Hebrew word “joy” (שִׂמְחָה, simkhah). It is a metonymy of effect, the cause being the good life that brings the joy. In the second colon, “wine” and “oil” would be metonymies of cause, the particular things in life that bring joy. Therefore the figures in the lines work together to give the complete picture.
  54. Proverbs 21:17 tn The phrase “will be” is supplied in the translation.
  55. Proverbs 21:17 tn Heb “a man of poverty”; NRSV “will suffer want.”
  56. Proverbs 21:17 sn In elaborate feasts and celebrations the wine was for drinking but the oil was for anointing (cf. NAB, NCV “perfume”). Both of these characterize the luxurious life (e.g., Pss 23:5; 104:15; Amos 6:6).
  57. Proverbs 21:18 sn The Hebrew word translated “ransom” (כֹּפֶר, kofer) normally refers to a penalty paid in place of some other punishment or the price paid to free a prisoner. But since it seems out of place to suggest that the just face a punishment that they need a ransom for, the proverb remains obscure. Similar wording is reflected in Isa 43:3-4 where God substitutes Egpyt as Judah’s “ransom” and Ethiopia and Seba “in place of” Judah. In that passage Judah is not just, but has been punished and is now being redeemed. Another application reported by R. Murphy is that punishment intended for a group may take the wicked from that group, who then serve metaphorically as a ransom for the righteous (R. Murphy, Proverbs [WBC] 161), but as Murphy points out this is an application rather than the assertion of the proverb. R. N. Whybray (Proverbs [CBC], 121) similarly suggests it may taken to mean that the wicked suffers the evil he has prepared for the righteous, which harmonizes with Proverbs elsewhere (e.g., 11:8). When Haman is taken in place of Mordecai (Esth 7:9-10) would illustrate an application where the righteous escape and the wicked suffer in their place.
  58. Proverbs 21:18 tn The verb בָּגַד (bagad), here a participle, means “to act treacherously, with duplicity, or to betray.”
  59. Proverbs 21:18 tn The phrase “are taken” does not appear in the Hebrew but is implied by the parallelism; it is supplied in the translation for smoothness.
  60. Proverbs 21:19 tn The Hebrew form שֶׁבֶת (shevet) is the infinitive construct of יָשַׁב (yashav), functioning as the subject of the sentence.
  61. Proverbs 21:19 sn A wilderness (מִדְבָּר, midbar) is too dry for permanent settlements since it receives less than twelve inches of rain annually. It may be able to support enough vegetation for bedouin to use on a temporary basis. In this context it represents a harsh environment, but a quiet place. Cf. 21:9 and 25:24.
  62. Proverbs 21:19 tn The Hebrew noun כַּעַס (kaʿas) means “vexation; anger.” The woman is not only characterized by a quarrelsome spirit, but also anger—she is easily vexed (cf. NAB “vexatious”; NASB “vexing”; ASV, NRSV “fretful”). The translation “easily-provoked” conveys this idea well.
  63. Proverbs 21:20 tn The mention of “olive oil” (שֶׁמֶן, shemen) is problematic in the line—how can a fool devour it? Several attempts have been made to alleviate the problem. The NIV interprets “treasure” as “choice food,” so that food and oil would make more sense being swallowed. C. H. Toy (Proverbs [ICC], 406) suggests dropping “oil” altogether based on the reading in the LXX, but the Greek is too general for any support: It has “precious treasure will rest on the mouth of the sage.” W. McKane wants to change “oil” to an Arabic word “expensive” to read “desirable and rare wealth” (Proverbs [OTL], 552), but this idea does not match the metaphor any better. The figure of “devouring” in the second line simply means the fool uses up whatever he has.
  64. Proverbs 21:20 tn Heb “a fool of a man.”
  65. Proverbs 21:20 tn Heb “he swallows it.” The imagery compares swallowing food with consuming one’s substance. The fool does not prepare for the future.
  66. Proverbs 21:21 sn These two attributes, “righteousness” (צְדָקָה, tsedaqah) and “loyal love” (חֶסֶד, khesed) depict the life style of the covenant-believer who is pleasing to God and a blessing to others. The first term means that he will do what is right, and the second means that he will be faithful to the covenant community.
  67. Proverbs 21:21 sn The Hebrew term translated “bounty” is צְדָקָה (tsedaqah) again, so there is a wordplay on the term in the verse. The first use of the word had the basic meaning of “conduct that conforms to God’s standard”; this second use may be understood as a metonymy of cause, indicating the provision or reward (“bounty”) that comes from keeping righteousness (cf. NIV “prosperity”; NCV “success”). The proverb is similar to Matt 5:6, “Blessed are those who hunger and thirst for righteousness, for they will be satisfied.”
  68. Proverbs 21:22 tn This proverb uses the perfect verb form in the first colon and the preterite form in the second colon. These are past time references. The proverb portrays something which has happened as prototypical, as in the English proverb “curiosity killed the cat.” That wisdom can prevail over brute strength or difficult odds is not an abstract concept but a proven fact.
  69. Proverbs 21:22 tn Heb “the strength of its confidence” or “its trusted strength.” The word “strength” may refer by metonymy to the place of strength, i.e., “the stronghold.”sn In a war the victory is credited not so much to the infantry as to the tactician who plans the attack. Brilliant strategy wins wars, even over apparently insuperable odds (e.g., Prov 24:5-6; Eccl 9:13-16; 2 Cor 10:4).
  70. Proverbs 21:23 sn “Mouth” and “tongue” are metonymies of cause, signifying what one says (cf. NCV, TEV, CEV).
  71. Proverbs 21:23 tn This part could also be translated “keeps himself” (so NIV), for נֶפֶשׁ (nefesh) often simply means “the whole person.” The participle שֹׁמֵר (shomer) is repeated from the first line in the parallelism—to guard what is said is to guard against difficulty.
  72. Proverbs 21:23 sn The “troubles” (צָרוֹת, tsarot) here could refer to social and legal difficulties into which careless talk might bring someone (e.g., 13:3; 18:21). The word means “a strait, a bind, difficulty.” Careless and free talking could get the person into a tight spot.
  73. Proverbs 21:24 tn The word זֵד (zed, “proud”) comes from the verb זִיד (zid, “to boil up; to seethe; to act proudly [or, presumptuously].” Just as water boiling up in a pot will boil over, so the presumptuous person “oversteps” the boundaries.
  74. Proverbs 21:24 tn The word יָהִיר (yahir) means “haughty,” that is, to be or show oneself to be presumptuous or arrogant.
  75. Proverbs 21:24 tn Heb “proud haughty scorner his name” (KJV similar). There are several ways that the line could be translated: (1) “Proud, arrogant—his name is scoffer” or (2) “A proud person, an arrogant person—‘Scoffer’ is his name.” BDB 267 s.v. זֵד suggests, “A presumptuous man, [who is] haughty, scoffer is his name.”
  76. Proverbs 21:24 tn Heb “does.” The Qal active participle “does” serves as the main verb, and the subject is “proud person” in the first line.
  77. Proverbs 21:24 tn The expression בְּעֶבְרַת זָדוֹן (beʿevrat zadon) means “in the overflow of insolence.” The genitive specifies what the overflow is; the proud deal in an overflow of pride. Cf. NIV “overweening pride”; NLT “boundless arrogance.”sn The portrait in this proverb is not merely of one who is self-sufficient, but one who is insolent, scornful, and arrogant.
  78. Proverbs 21:25 tn Heb “the desire of the sluggard” (so ASV, NASB). This phrase features a subject genitive: “what the sluggard desires.” The term תַּאֲוַת (taʾavat, “desire; craving”) is a metonymy of cause. The craving itself will not destroy the sluggard, but what will destroy him is what the craving causes him to do or not to do. The lazy come to ruin because they desire the easy way out.
  79. Proverbs 21:25 tn The verb תְּמִיתֶנּוּ (temitennu) is the Hiphil imperfect with a suffix: “will kill him.” It is probably used hyperbolically here for coming to ruin (cf. NLT), although it could include physical death.
  80. Proverbs 21:25 sn “Hands” is figurative for the whole person, but “hands” is retained in the translation because it is often the symbol to express one’s ability of action.
  81. Proverbs 21:26 tn The construction uses the Hitpael perfect tense הִתְאַוָּה (hitʾavvah) followed by the cognate accusative תַאֲוָה (taʾavah). While the Piel verb means “to desire, wish for,” the reflexive meaning of the Hitpael appears to mean to encourage or build one’s desire. An English idiom might be to fan the flames of desire. It is not inherently immoral (the king will build desire for his bride in Ps 45:11) but often more often refers to a greedy craving or lust. This verse has been placed with the preceding because of the lexical connection with “desire/craving.”
  82. Proverbs 21:26 sn The additional clause, “and does not hold back,” emphasizes that when the righteous gives he gives freely, without fearing that his generosity will bring him to poverty. This is the contrast with the one who is self-indulgent and craves for more.
  83. Proverbs 21:27 tn Heb “the sacrifice of the wicked” (so KJV, NAB, NASB, NIV, NRSV). This is a subjective genitive. The foundational clause states that ritual acts of worship brought by the wicked (thus a subjective genitive) are detestable to God. The “wicked” refers here to people who are not members of the covenant (no faith) and are not following after righteousness (no acceptable works). But often they participate in sanctuary ritual, which amounts to hypocrisy.
  84. Proverbs 21:27 sn This rhetorical device shows that if the act is abomination, the wicked heart is an even greater sin. It argues from the lesser to the greater.
  85. Proverbs 21:27 tn The noun זִמָּה (zimmah) means “plan; device; wickedness”; here it indicates that the person is coming to the ritual with “sinful purpose.” Some commentators suggest that this would mean he comes with the sacrifice as a bribe to pacify his conscience for a crime committed, over which he has little remorse or intent to cease (cf. NLT “with ulterior motives”). In this view, people in ancient Israel came to think that sacrifices could be given for any reason without genuine submission to God.
  86. Proverbs 21:28 tn Heb “a witness of lies,” an attributive genitive.
  87. Proverbs 21:28 tn The Hebrew verb translated “will perish” (יֹאבֵד, yoʾved) could mean that the false witness will die, either by the hand of God or by the community. But it also could be taken in the sense that the false testimony will be destroyed. This would mean that “false witness” would be a metonymy of cause—what he says will perish (cf. NCV “will be forgotten”).
  88. Proverbs 21:28 tn Heb “but a man who listens speaks forever.” The first part of it may mean (1) a true witness, one who reports what he actually hears. But it may also refer to (2) someone who listens to the false testimony given by the false witness. The NIV follows the suggestion of a homonym for the Hebrew word with the meaning “will perish/be destroyed”: “will be destroyed forever.” This suggests a synonymous pair of ideas rather than a contrast. Others accept antithetical parallelism. C. H. Toy suggested an idea like “be established” to contrast with “will perish” (Proverbs [ICC], 411). W. McKane suggested it meant the truthful witness “will speak to the end” without being put down (Proverbs [OTL], 556). It is simpler to interpret the words that are here in the sense of a contrast. The idea of speaking forever/to the end would then be hyperbolic.
  89. Proverbs 21:29 tn Heb “a wicked man.”
  90. Proverbs 21:29 tn Heb “he has strengthened his face.” The Hifil of עָזַז (ʿazaz) “to cause to be strong” is used idiomatically with “face” meaning to show boldness. Similarly the seductress in Prov 7:13 had put on a bold/impudent face. This person makes a show of confidence, either to be persuasive or to divert their own attention from the substance of a matter. Their confidence is not backed up by reality.
  91. Proverbs 21:29 tn The “upright” is an independent nominative absolute; the pronoun becomes the formal (emphatic) subject of the verb.
  92. Proverbs 21:29 tc The Kethib is the imperfect of כּוּן (kun), “he establishes.” This reading has the support of the Syriac, Latin, and Tg., and is followed by ASV and NASB. The Qere is the imperfect tense of בִּין (bin), “he understands; he discerns.” It has the support of the LXX and is followed by NIV, NCV, NRSV, NLT. The difficulty is that both make good sense in the passage and both have support. The contrast is between the wicked who [merely] puts up a bold front and the upright who either [actually] discerns his ways (Qere) or makes his ways solid (Kethib). And whichever reading is chosen, the meaning of the other is implied. It would not make sense for the verse to talk about someone who understands but does not act accordingly; on the other hand, to make his/her way solid, the upright person must understand it.
  93. Proverbs 21:30 tn The form לְנֶגֶד (leneged) means “against; over against; in opposition to.” The line indicates they cannot in reality be in opposition, for human wisdom is nothing in comparison to the wisdom of God (J. H. Greenstone, Proverbs, 232).
  94. Proverbs 21:30 sn The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively—these things cannot be in defiance of God (e.g., Job 5:12-13; Isa 40:13-14).
  95. Proverbs 21:31 tn Heb “of the Lord.” The victory being “of the Lord” means that it is accomplished by him. Ultimate success comes from the Lord and not from human efforts. The faithful have acknowledged this down through the ages, even though they have been responsible and have prepared for the wars. Without this belief there would have been no prayer on the eve of battle (e.g., Pss 20:7; 33:17).
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Matthew 27
New English Translation

Jesus Brought Before Pilate

27 When[a] it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him. 2 They[b] tied him up, led him away, and handed him over to Pilate[c] the governor.[d]

Judas’ Suicide

3 Now when[e] Judas, who had betrayed him, saw that Jesus[f] had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders, 4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” 5 So[g] Judas threw the silver coins into the temple and left. Then he went out and hanged himself. 6 The[h] chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.” 7 After[i] consulting together they bought the Potter’s Field with it, as a burial place for foreigners. 8 For this reason that field has been called the “Field of Blood” to this day. 9 Then what was spoken by Jeremiah[j] the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel,[k] 10 and they gave them for the potter’s field, as the Lord commanded me.”[l]

Jesus and Pilate

11 Then[m] Jesus stood before the governor, and the governor asked him,[n] “Are you the king[o] of the Jews?” Jesus[p] said, “You say so.”[q] 12 But when he was accused by the chief priests and the elders, he did not respond. 13 Then Pilate said to him, “Don’t you hear how many charges they are bringing against you?” 14 But he did not answer even one accusation, so that the governor was quite amazed.

15 During the feast the governor was accustomed to release one prisoner to the crowd,[r] whomever they wanted. 16 At that time they had in custody a notorious prisoner named Jesus[s] Barabbas. 17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus[t] Barabbas or Jesus who is called the Christ?”[u] 18 (For he knew that they had handed him over because of envy.)[v] 19 As[w] he was sitting on the judgment seat,[x] his wife sent a message[y] to him:[z] “Have nothing to do with that innocent man;[aa] I have suffered greatly as a result of a dream[ab] about him today.” 20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. 21 The[ac] governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!” 22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?”[ad] They all said, “Crucify him!”[ae] 23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”

Jesus is Condemned and Mocked

24 When[af] Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!”[ag] 25 In[ah] reply all the people said, “Let his blood be on us and on our children!” 26 Then he released Barabbas for them. But after he had Jesus flogged,[ai] he handed him over[aj] to be crucified.[ak] 27 Then the governor’s soldiers took Jesus into the governor’s residence[al] and gathered the whole cohort[am] around him. 28 They[an] stripped him and put a scarlet robe[ao] around him, 29 and after braiding[ap] a crown of thorns,[aq] they put it on his head. They[ar] put a staff[as] in his right hand, and kneeling down before him, they mocked him:[at] “Hail, king of the Jews!”[au] 30 They[av] spat on him and took the staff[aw] and struck him repeatedly[ax] on the head. 31 When[ay] they had mocked him, they stripped him of the robe and put his own clothes back on him. Then[az] they led him away to crucify him.

The Crucifixion

32 As[ba] they were going out, they found a man from Cyrene named Simon, whom they forced[bb] to carry his cross.[bc] 33 They[bd] came to a place called Golgotha[be] (which means “Place of the Skull”)[bf] 34 and offered Jesus[bg] wine mixed with gall to drink.[bh] But after tasting it, he would not drink it. 35 When[bi] they had crucified[bj] him, they divided his clothes by throwing dice.[bk] 36 Then they sat down and kept guard over him there. 37 Above[bl] his head they put the charge against him,[bm] which read:[bn] “This is Jesus, the king of the Jews.” 38 Then two outlaws were crucified with him, one on his right and one on his left. 39 Those[bo] who passed by defamed him, shaking their heads 40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself![bp] If you are God’s Son, come down[bq] from the cross!” 41 In[br] the same way even the chief priests—together with the experts in the law[bs] and elders[bt]—were mocking him:[bu] 42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down[bv] now from the cross, we will believe in him! 43 He trusts in God—let God, if he wants to, deliver him now[bw] because he said, ‘I am God’s Son’!” 44 The[bx] robbers who were crucified with him also spoke abusively to him.[by]

Jesus’ Death

45 Now from noon until three,[bz] darkness came over all the land.[ca] 46 At[cb] about three o’clock Jesus shouted with a loud voice,[cc] “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?”[cd] 47 When[ce] some of the bystanders heard it, they said, “This man is calling for Elijah.” 48 Immediately[cf] one of them ran and got a sponge, filled it with sour wine,[cg] put it on a stick,[ch] and gave it to him to drink. 49 But the rest said, “Leave him alone! Let’s see if Elijah will come to save him.”[ci] 50 Then Jesus cried out again with a loud voice and gave up his spirit. 51 Just then[cj] the temple curtain[ck] was torn in two, from top to bottom. The[cl] earth shook and the rocks were split apart. 52 And tombs were opened, and the bodies of many saints who had died[cm] were raised. 53 (They[cn] came out of the tombs after his resurrection and went into the holy city and appeared to many people.) 54 Now when the centurion[co] and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!” 55 Many[cp] women who had followed Jesus from Galilee and given him support[cq] were also there, watching from a distance. 56 Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee.

Jesus’ Burial

57 Now when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus.[cr] 58 He went to Pilate and asked for the body of Jesus.[cs] Then Pilate ordered that it be given to him. 59 Joseph[ct] took the body, wrapped it in a clean linen cloth,[cu] 60 and placed it in his own new tomb that he had cut in the rock.[cv] Then he rolled a great stone across the entrance[cw] of the tomb and went away. 61 (Now Mary Magdalene and the other Mary were sitting there, opposite the tomb.)

The Guard at the Tomb

62 The[cx] next day (which is after the day of preparation) the chief priests and the Pharisees[cy] assembled before Pilate 63 and said, “Sir, we remember that while that deceiver was still alive he said, ‘After three days I will rise again.’ 64 So give orders to secure the tomb until the third day. Otherwise his disciples may come and steal his body[cz] and say to the people, ‘He has been raised from the dead,’ and the last deception will be worse than the first.” 65 Pilate said to them, “Take[da] a guard of soldiers. Go and make it as secure as you can.” 66 So[db] they went with the soldiers[dc] of the guard and made the tomb secure by sealing the stone.

Notas al pie

  1. Matthew 27:1 tn Here δέ (de) has not been translated.
  2. Matthew 27:2 tn Here καί (kai) has not been translated.
  3. Matthew 27:2 tc Most mss (A C W Γ Δ Θ 0250 ƒ1,13 565 579 700 1241 1424 M latt) have Ποντίῳ (Pontiō, “Pontius”) before Πιλάτῳ (Pilatō, “Pilate”), but there seems to be no reason for omitting the tribal name, either intentionally or unintentionally. Adding “Pontius,” however, is a natural expansion on the text, and is in keeping with several other NT and patristic references to the Roman governor (cf. Luke 3:1; Acts 4:27; 1 Tim 6:13; Ign. Magn. 11.1; Ign. Trall. 9.1; Ign. Smyrn. 1.2; Justin Martyr, passim). See TCGNT 52-53. The shorter reading, supported by א B L 0281 33 co, is thus strongly preferred.
  4. Matthew 27:2 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.
  5. Matthew 27:3 tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.
  6. Matthew 27:3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  7. Matthew 27:5 tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.
  8. Matthew 27:6 tn Here δέ (de) has not been translated.
  9. Matthew 27:7 tn Here δέ (de) has not been translated.
  10. Matthew 27:9 tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zachariou, “Zechariah”) while Φ 33 and several versional witnesses omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.
  11. Matthew 27:9 tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).
  12. Matthew 27:10 sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.
  13. Matthew 27:11 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  14. Matthew 27:11 tn Grk “asked him, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  15. Matthew 27:11 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
  16. Matthew 27:11 tn Here δέ (de) has not been translated.
  17. Matthew 27:11 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.
  18. Matthew 27:15 sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).
  19. Matthew 27:16 tc Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to mss of what was formally labeled the “Caesarean” text (Θ ƒ1 700* sys arm geo2; Ormss), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Iēsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Christon, “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two). Metzger notes that codex S, a tenth-century majuscule, along with a score of minuscules, have a marginal comment on this verse as follows: “In many ancient copies which I have met with I found Barabbas himself likewise called ‘Jesus.’” The attribution of this scholium is variously given as Anastasius, Chrysostom, or even Origen (TCGNT 56).
  20. Matthew 27:17 tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ ƒ1 700* sys Ormss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as the earlier reading in the previous verse applies here as well.
  21. Matthew 27:17 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
  22. Matthew 27:18 sn This is a parenthetical note by the author.
  23. Matthew 27:19 tn Here δέ (de) has not been translated.
  24. Matthew 27:19 tn Or “the judge’s seat.”sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.
  25. Matthew 27:19 tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  26. Matthew 27:19 tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
  27. Matthew 27:19 tn The Greek particle γάρ (gar, “for”) has not been translated here.
  28. Matthew 27:19 tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.
  29. Matthew 27:21 tn Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
  30. Matthew 27:22 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
  31. Matthew 27:22 tn Grk “Him—be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”sn See the note on crucified in 20:19.
  32. Matthew 27:24 tn Here δέ (de) has not been translated.
  33. Matthew 27:24 sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.
  34. Matthew 27:25 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
  35. Matthew 27:26 tn The Greek term φραγελλόω (phragelloō) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.
  36. Matthew 27:26 tn Or “delivered him up.”
  37. Matthew 27:26 sn See the note on crucified in 20:19.
  38. Matthew 27:27 tn Or “into their headquarters”; Grk “into the praetorium.” sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.
  39. Matthew 27:27 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
  40. Matthew 27:28 tn Here καί (kai) has not been translated.
  41. Matthew 27:28 sn The scarlet robe probably refers to a military garment that was cheaply dyed in contrast to expensive royal purple, but it resembled a king’s robe (BDAG 554 s.v. κόκκινος). The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.
  42. Matthew 27:29 tn Or “weaving.”
  43. Matthew 27:29 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
  44. Matthew 27:29 tn Here καί (kai) has not been translated.
  45. Matthew 27:29 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
  46. Matthew 27:29 tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
  47. Matthew 27:29 tn Or “Long live the King of the Jews!”sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).
  48. Matthew 27:30 tn Here καί (kai) has not been translated.
  49. Matthew 27:30 tn Or “the reed.”
  50. Matthew 27:30 tn The verb here has been translated as an iterative imperfect.
  51. Matthew 27:31 tn Here καί (kai) has not been translated.
  52. Matthew 27:31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  53. Matthew 27:32 tn Here δέ (de) has not been translated.
  54. Matthew 27:32 tn Or “conscripted”; or “pressed into service.”
  55. Matthew 27:32 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.
  56. Matthew 27:33 tn Here καί (kai) has not been translated.
  57. Matthew 27:33 tn This is an Aramaic name; see John 19:17.
  58. Matthew 27:33 sn A place called Golgotha (which means “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).
  59. Matthew 27:34 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  60. Matthew 27:34 sn It is difficult to say for certain who gave Jesus this drink of wine mixed with gall (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.
  61. Matthew 27:35 tn Here δέ (de) has not been translated.
  62. Matthew 27:35 sn See the note on crucified in 20:19.
  63. Matthew 27:35 tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.sn An allusion to Ps 22:18.
  64. Matthew 27:37 tn Here καί (kai) has not been translated.
  65. Matthew 27:37 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
  66. Matthew 27:37 tn Grk “was written.”
  67. Matthew 27:39 tn Here δέ (de) has not been translated.
  68. Matthew 27:40 sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.
  69. Matthew 27:40 tc ‡ Many significant witnesses (א* A D it sy[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabēthi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א2 B L W Γ Δ Θ 0250 ƒ1,13 33 565 579 700 1241 1424 M lat) it is equally possible that the shorter reading is the wording of the initial text (and is so considered for this translation). NA28 puts the καί in brackets, indicating doubts as to its authenticity.
  70. Matthew 27:41 tn Here καί (kai) has not been translated.
  71. Matthew 27:41 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
  72. Matthew 27:41 tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
  73. Matthew 27:41 tn Grk “Mocking him, the chief priests…said.”
  74. Matthew 27:42 tn Here the aorist imperative καταβάτω (katabatō) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.
  75. Matthew 27:43 sn An allusion to Ps 22:8.
  76. Matthew 27:44 tn Here δέ (de) has not been translated.
  77. Matthew 27:44 sn Matthew’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).
  78. Matthew 27:45 tn Grk “from the sixth hour to the ninth hour.”
  79. Matthew 27:45 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
  80. Matthew 27:46 tn Here δέ (de) has not been translated.
  81. Matthew 27:46 tn Grk “with a loud voice, saying.” The participle λέγων (legōn) is redundant here in contemporary English and has not been translated.
  82. Matthew 27:46 sn A quotation from Ps 22:1.
  83. Matthew 27:47 tn Here δέ (de) has not been translated.
  84. Matthew 27:48 tn Here καί (kai) has not been translated.
  85. Matthew 27:48 sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
  86. Matthew 27:48 tn Grk “a reed.”
  87. Matthew 27:49 tc Early and significant witnesses, including the chief Alexandrian mss (א B C L Γ 1010 and some versional witnesses) add a sentence at the end of this verse: “And another [soldier] took a spear and pierced him in the side, and water and blood flowed out.” This comment finds such a strong parallel in John 19:34 that it was undoubtedly lifted from the Fourth Gospel by some early, well-meaning scribe and inserted into Matt 27:49. The alternative—that this sentence was part of Matthew’s Ausgangstext—has serious difficulties, as Metzger notes: “It might be thought that the words were omitted because they represent the piercing as preceding Jesus’ death, whereas John makes it follow; but that difference would have only been a reason for moving the passage to a later position (perhaps at the close of ver. 50 or 54 or 56), or else there would have been some tampering with the passage in John, which is not the case. It is probable that the Johannine passage was written by some reader in the margin of Matthew from memory (there are several minor differences, such as the sequence of ‘water and blood’), and a later copyist awkwardly introduced it into the text” (TCGNT, 59). Consequently, even though the support for the shorter reading (A D W Θ ƒ1,13 33 565 579 700 1241 1424 M lat sy sa bo) is not as impressive, internal considerations on its behalf are compelling.
  88. Matthew 27:51 tn Grk “And behold.”
  89. Matthew 27:51 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up.
  90. Matthew 27:51 tn Here καί (kai) has not been translated.
  91. Matthew 27:52 tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
  92. Matthew 27:53 tn Here καί (kai) has not been translated.
  93. Matthew 27:54 sn See the note on the word centurion in Matt 8:5.
  94. Matthew 27:55 tn Here δέ (de) has not been translated.
  95. Matthew 27:55 tn Grk “and ministered to him.”sn Cf. Luke 8:3.
  96. Matthew 27:57 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.
  97. Matthew 27:58 sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43, Luke 23:51). He did this because he sought to give Jesus an honorable burial.
  98. Matthew 27:59 tn Here καί (kai) has not been translated.
  99. Matthew 27:59 tn The term σινδών (sindōn) can refer to a linen cloth used either for clothing or for burial.
  100. Matthew 27:60 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
  101. Matthew 27:60 tn Or “to the door,” “against the door.”
  102. Matthew 27:62 tn Here δέ (de) has not been translated.
  103. Matthew 27:62 sn See the note on Pharisees in 3:7.
  104. Matthew 27:64 tn Grk “him.”
  105. Matthew 27:65 tn Grk “You have a guard.”
  106. Matthew 27:66 tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.
  107. Matthew 27:66 tn Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.
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