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Jeremiah 26
New English Translation

Jeremiah Is Put on Trial as a False Prophet[a]

26 The Lord spoke to Jeremiah[b] at the beginning of the reign[c] of Josiah’s son, King Jehoiakim of Judah. 2 The Lord said, “Go stand in the courtyard of the Lord’s temple.[d] Speak out to all the people who are coming from the towns of Judah to worship in the Lord’s temple. Tell them everything I command you to tell them. Do not leave out a single word. 3 Maybe they will pay attention and each of them will stop living the evil way they do.[e] If they do that, then I will forgo destroying them[f] as I had intended to do because of the wicked things they have been doing.[g] 4 Tell them that the Lord says,[h] ‘You must obey me; you must live according to the way I have instructed you in my laws.[i] 5 You must pay attention to the exhortations of my servants the prophets. I have sent them to you over and over again.[j] But you have not paid any attention to them. 6 If you do not obey me,[k] then I will do to this temple what I did to Shiloh.[l] And I will make this city an example to be used in curses by people from all the nations on the earth.’”

7 The priests, the prophets, and all the people heard Jeremiah say these things in the Lord’s temple. 8 Jeremiah had just barely finished saying all the Lord had commanded him to say to all the people when all at once some[m] of the priests, the prophets, and the people grabbed him and shouted, “You deserve to die![n] 9 How dare you claim the Lord’s authority to prophesy such things! How dare you claim his authority to prophesy that this temple will become like Shiloh and that this city will become an uninhabited ruin!”[o] Then all the people crowded around Jeremiah in the Lord’s temple.

10 However, some of the officials[p] of Judah heard about what was happening[q] and they rushed up to the Lord’s temple from the royal palace. They set up court[r] at the entrance of the New Gate of the Lord’s temple.[s] 11 Then the priests and the prophets made their charges before the officials and all the people. They said,[t] “This man should be condemned to die[u] because he prophesied against this city. You have heard him do so[v] with your own ears.”

12 Then Jeremiah made his defense before all the officials and all the people.[w] “The Lord sent me to prophesy everything you have heard me say against this temple and against this city. 13 But correct the way you have been living and do what is right.[x] Obey the Lord your God. If you do, the Lord will forgo destroying you as he threatened he would.[y] 14 As to my case, I am in your power.[z] Do to me what you deem fair and proper. 15 But you should take careful note of this: If you put me to death, you will bring on yourselves and this city and those who live in it the guilt of murdering an innocent man. For the Lord has sent me to speak all this where you can hear it. That is the truth!”[aa]

16 Then the officials and all the people rendered their verdict to the priests and the prophets. They said,[ab] “This man should not be condemned to die.[ac] For he has spoken to us under the authority of the Lord our God.”[ad] 17 Then some of the elders of Judah[ae] stepped forward and spoke to all the people gathered there. They said, 18 “Micah from Moresheth[af] prophesied during the time Hezekiah was king of Judah.[ag] He told all the people of Judah, ‘The Lord of Heaven’s Armies[ah] says,

“‘Zion[ai] will become a plowed field.
Jerusalem will become a pile of rubble.
The temple mount will become a mere wooded ridge.”’[aj]

19 “King Hezekiah and all the people of Judah did not put him to death, did they? Did not Hezekiah show reverence for the Lord and seek the Lord’s favor?[ak] Did not[al] the Lord forgo destroying them[am] as he threatened he would? But we are on the verge of bringing great disaster on ourselves.”[an]

20 Now there was another man[ao] who prophesied as the Lord’s representative[ap] against this city and this land just as Jeremiah did. His name was Uriah son of Shemaiah from Kiriath Jearim.[aq] 21 When King Jehoiakim and all his bodyguards[ar] and officials heard what he was prophesying,[as] the king sought to have him executed. But Uriah found out about it and fled to Egypt out of fear.[at] 22 However, King Jehoiakim sent some men to Egypt, including Elnathan son of Achbor,[au] 23 and they brought Uriah back from there.[av] They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people.[aw]

24 However, Ahikam son of Shaphan[ax] used his influence to keep Jeremiah from being handed over and executed by the people.[ay]

Footnotes

  1. Jeremiah 26:1 sn Beginning with Jer 26 up to Jer 45, the book narrates in third person style incidents in the life of Jeremiah and prophecies (or sermons) he gave in obedience to the Lord’s commands. Baruch is the probable narrator, passing on information gleaned from Jeremiah himself. (See Jer 36:4, 18, 32; 45:1 and also 32:13-14, where it is clear that Baruch is Jeremiah’s scribe or secretary.) Chapters 26-29 contain narratives concerning reactions to Jeremiah’s prophecies and his conflict with the prophets who were prophesying that things would be all right (see, e.g., 14:14-15; 23:21).
  2. Jeremiah 26:1 tn The words “to Jeremiah” are not in the Hebrew text. They are added by the Old Latin (not the Vulgate) and the Syriac versions. They are implicit, however, to the narrative style, which speaks of Jeremiah in the third person (cf. vv. 7, 12). They have been supplied in the translation for clarity.
  3. Jeremiah 26:1 tn It is often thought that the term here is equivalent to a technical term in Akkadian (resh sharruti) that refers to the part of the year remaining from the death or deposing of the previous king until the beginning of the calendar year, when the new king officially ascended the throne. In this case it would refer to the part of the year between September, 609 b.c., when Jehoiakim was placed on the throne as a puppet king by Pharaoh Necho (2 Kgs 23:34-35), and April, 608 b.c., when he would have been officially celebrated as king. However, it will be suggested below, in conjunction with the textual problems in 27:1 and 28:1, that the term does not necessarily refer to this period.
  4. Jeremiah 26:2 sn It is generally agreed that the incident recorded in this chapter relates to the temple message that Jeremiah gave in 7:1-15. The message there is summarized here in vv. 3-6. The primary interest here is in the response to that message.
  5. Jeremiah 26:3 tn Heb “will turn from his wicked way.”
  6. Jeremiah 26:3 tn For the idiom and translation of terms involved here, see 18:8 and the translator’s note there.sn The Lord is being consistent in the application of the principle, laid down in Jer 18:7-8, that reformation of character will result in the withdrawal of the punishment of “uprooting, tearing down, destroying.” His prophecies of doom are conditional threats, open to change with change in behavior.
  7. Jeremiah 26:3 tn Heb “because of the wickedness of their deeds.”
  8. Jeremiah 26:4 tn Heb “thus says the Lord, ‘…’.” The use of the indirect quotation in the translation eliminates one level of embedded quotation to avoid confusion.
  9. Jeremiah 26:4 tn Heb “by walking in my law that I set before you.”sn Examples of those laws are found in Jer 7:5-6, 9. The law was summarized or epitomized in the ten commandments, which are called the “words of the covenant” in Exod 34:28, but it contained much more. However, when Israel is taken to task by God, it often relates to their failure to live up to the standards of the ten commandments (Heb “the ten words”; see Hos 4:1-3; Jer 7:9).
  10. Jeremiah 26:5 tn See the translator’s note on 7:13 for the idiom here.
  11. Jeremiah 26:6 tn 26:4-6 are all one long sentence containing a long condition with subordinate clauses (vv. 4-5) and a compound consequence in v. 6: Heb “If you will not obey me by walking in my law…by paying attention to the words of the prophets, whom…and you did not pay heed, then I will make…and I will make…” The sentence has been broken down in conformity to contemporary English style, but an attempt has been made to reflect all the subordinations in the English translation.
  12. Jeremiah 26:6 sn See the study note on Jer 7:13.
  13. Jeremiah 26:8 tn The translation again represents an attempt to break up a long, complex Hebrew sentence into equivalent English ones that conform more to contemporary English style: Heb “And as soon as Jeremiah finished saying all that…, the priests…grabbed him and said…” The word “some” has been supplied in the translation because obviously it was not all the priests and prophets, and all the people, but only some of them. There is, of course, rhetorical intent here to show that all were implicated, although all may not have actually participated. (This is a common figure called synecdoche, where all is put for a part—all for all kinds or representatives of all kinds. See E. W. Bullinger, Figures of Speech, 614-19, and compare usage in Acts 10:12; Matt 3:5.)
  14. Jeremiah 26:8 tn Or “You must certainly die!” The construction here is again emphatic with the infinitive preceding the finite verb (cf. Joüon 2:423 §123.h, and compare usage in Exod 21:28).
  15. Jeremiah 26:9 tn Heb “Why have you prophesied in the Lord’s name, saying, ‘This house will become like Shiloh, and this city will become a ruin without inhabitant?’” It is clear from the context here and in 7:1-15 that the emphasis is on “in the Lord’s name” and that the question is rhetorical. The question is not a quest for information but an accusation, a remonstrance. (For this figure see E. W. Bullinger, Figures of Speech, 953-54, who calls a question like this a rhetorical question of remonstrance or expostulation. For good examples see Pss 11:1; 50:16.) For the significance of “prophesying in the Lord’s name,” see the study note on 14:14. The translation again utilizes the indirect quote to eliminate one level of embedded quotation.sn They are questioning his right to claim the Lord’s authority for what they see as a false prophecy. They believed that the presence of the Lord in the temple guaranteed their safety (7:4, 10, 14), and that the Lord could not possibly be threatening its destruction. Hence they were ready to put him to death as a false prophet, according to the law of Moses (Deut 18:20).
  16. Jeremiah 26:10 sn These officials of Judah were officials from the royal court. They may have included some of the officials mentioned in Jer 36:12-25. They would have been concerned about any possible “illegal” proceedings going on in the temple.
  17. Jeremiah 26:10 tn Heb “these things.”
  18. Jeremiah 26:10 tn Heb “they sat” or “they took their seats.” However, the context is one of judicial trial.sn The gateway or gate complex of an ancient Near Eastern city was often used for court assemblies (cf. Deut 21:19; 22:15; Ruth 4:1; Isa 29:21). Here the gate of the temple was used for the convening of a court to try Jeremiah for the charge of being a false prophet.
  19. Jeremiah 26:10 tn The translation follows many Hebrew mss and ancient versions in reading the word “house” (= temple) here. The majority of Hebrew mss do not have this word. It is, however, implicit in the construction “the New Gate of the Lord.”sn The location of the New Gate is uncertain. It is mentioned again in Jer 36:10, where it is connected with the upper (i.e., inner) court of the temple. Some equate it with the Upper Gate that Jotham rebuilt during his reign (2 Kgs 15:35; Jotham reigned from 750-735 b.c.). That gate, however, has already been referred to as the Upper Gate of Benjamin in Jer 20:2 (for more detail see the study note there) and would not likely have been called something different here.
  20. Jeremiah 26:11 tn Heb “the priests and prophets said to the leaders and the people….” The long sentence has been broken up to conform better with contemporary English style, and the situational context is reflected in “laid their charges.”
  21. Jeremiah 26:11 tn Heb “a sentence of death to this man.”
  22. Jeremiah 26:11 tn Heb “it.”
  23. Jeremiah 26:12 tn Heb “Jeremiah said to all the leaders and all the people….” See the note on the word “said” in the preceding verse.
  24. Jeremiah 26:13 tn Heb “Make good your ways and your actions.” For the same expression see 7:3, 5 and 18:11.
  25. Jeremiah 26:13 tn For the idiom and translation of terms involved here, see 18:8 and the translator’s note there.sn The Lord is being consistent in the application of the principle, laid down in Jer 18:7-8, that reformation of character will result in the withdrawal of the punishment of “uprooting, tearing down, destroying.” His prophecies of doom are conditional threats, open to change with change in behavior.
  26. Jeremiah 26:14 tn Heb “And I, behold, I am in your hand.” Hand is quite commonly used for “power” or “control” in biblical contexts.
  27. Jeremiah 26:15 tn Heb “For in truth the Lord has sent me to you to speak in your ears all these words/things.”
  28. Jeremiah 26:16 tn Heb “Then the officials and all the people said to the priests and the prophets…”
  29. Jeremiah 26:16 sn Contrast v. 11.
  30. Jeremiah 26:16 tn Heb “For in the name of the Lord our God he has spoken to us.” The emphasis is on “in the name of…”sn The priests and false prophets claimed that they were speaking in the Lord’s name (i.e., as his representatives and with his authority [see 1 Sam 25:9 and 1 Kgs 21:8; cf. the study note on Jer 23:27]) and felt that Jeremiah’s claims to be doing so were false (see v. 9). Jeremiah (and the Lord) charged that the opposite was the case (cf. 14:14-15; 23:21). The officials and the people, at least at this time, accepted his claims that the Lord had sent him (vv. 12, 15).
  31. Jeremiah 26:17 tn Heb “elders of the land.”sn The elders were important land-owning citizens, separate from the “heads” or leaders of the tribes, and were the officers and the judges. They were very influential in the judicial, political, and religious proceedings of both the cities and the state. (See, e.g., Josh 24:1; 2 Sam 19:11; 2 Kgs 23:1 for elders of Israel/Judah, and Deut 21:1-9; Ruth 4:1-2 for elders of the cities.)
  32. Jeremiah 26:18 sn Micah from Moresheth was a contemporary of Isaiah (compare Mic 1:1 with Isa 1:1) from the country town of Moresheth in the hill country southwest of Jerusalem. The prophecy referred to is found in Mic 3:12. This is the only time in the OT where an OT prophet is quoted verbatim and identified.
  33. Jeremiah 26:18 sn Hezekiah was co-regent with his father Ahaz from 729-715 b.c. and sole ruler from 715-686 b.c. His father was a wicked king who was responsible for the incursions of the Assyrians (2 Kgs 16; 2 Chr 28). Hezekiah was a godly king, noted for his religious reforms and for his faith in the Lord in the face of the Assyrian threat (2 Kgs 18-19; 2 Chr 32:1-23). The deliverance of Jerusalem in response to his prayers of faith (2 Kgs 19:14-19, 29-36) was undoubtedly well-known to the people of Jerusalem and Judah and may have been one of the prime reasons for their misplaced trust in the inviolability of Zion/Jerusalem (see Ps 46; 76), though the people of Micah’s day already believed it too (Mic 3:11).
  34. Jeremiah 26:18 tn Heb “Yahweh of Armies.”sn For an explanation of this title for God, see the study note on 2:19.
  35. Jeremiah 26:18 sn Zion was first of all the citadel that David captured (2 Sam 5:6-10), then the City of David and the enclosed temple area, then the whole city of Jerusalem. It is often in poetic parallelism with Jerusalem as it is here (see, e.g., Ps 76:2; Amos 1:2).
  36. Jeremiah 26:18 sn There is irony involved in this statement. The text reads literally, “high places of a forest/thicket.” The “high places” were the illicit places of worship that Jerusalem was supposed to replace. Because of their sin, Jerusalem would be like one of the pagan places of worship, with no place left sacrosanct. It would even be overgrown with trees and bushes. So much for its inviolability!
  37. Jeremiah 26:19 tn This Hebrew idiom (חָלָה פָּנִים, khalah panim) is often explained in terms of “stroking” or “patting the face” of someone, seeking to gain his favor. It is never used in a literal sense and is found in contexts of prayer (Exod 32:11; Ps 119:158), worship (Zech 8:21-22), humble submission (2 Chr 3:12), or amendment of behavior (Dan 9:13). All were true to one extent or another of Hezekiah.
  38. Jeremiah 26:19 tn The interrogative he (הַ) with the negative governs all three of the verbs, the perfect and the two vav (ו) consecutive imperfects that follow it. The next clause has disjunctive word order and introduces a contrast. The question expects a positive answer.
  39. Jeremiah 26:19 tn For the translation of the terms involved here, see the translator’s note on 18:8.
  40. Jeremiah 26:19 tn Or “great harm to ourselves.” The word “disaster” (or “harm”) is the same one that has been translated “destroying” in the preceding line and in vv. 3 and 13.
  41. Jeremiah 26:20 sn This is a brief, parenthetical narrative about an otherwise unknown prophet who was executed for saying the same things Jeremiah did. Since it is disjunctive or parenthetical, it is unclear whether this incident happened before or after that being reported in the main narrative. It is put here to show the real danger that Jeremiah faced for saying what he did. There is nothing in the narrative about Jeremiah to show any involvement by Jehoiakim. This was a “lynch mob,” instigated by the priests and false prophets, that was stymied by the royal officials, supported by some of the elders of Judah.
  42. Jeremiah 26:20 tn Heb “in the name of the Lord,” i.e., as his representative and claiming his authority. See the study note on v. 16.
  43. Jeremiah 26:20 tn Heb “Now also a man was prophesying in the name of the Lord, Uriah son of…, and he prophesied against this city and against this land according to all the words of Jeremiah.” The long Hebrew sentence has been broken up in conformity with contemporary English style. The major emphasis is brought out by putting his prophesying first, then identifying him.
  44. Jeremiah 26:21 tn Heb “all his mighty men/soldiers.” It is unlikely that this included all the army. It more likely was the palace guards or royal bodyguards (see 2 Sam 23, where the same word is used of David’s elite corps).
  45. Jeremiah 26:21 tn Heb “his words.”
  46. Jeremiah 26:21 tn Heb “But Uriah heard and feared and fled and entered Egypt.”
  47. Jeremiah 26:22 sn Elnathan son of Achbor was one of the officials who urged Jeremiah and Baruch to hide after they heard Jeremiah’s prophecies read before them (Jer 36:11-19). He was also one of the officials who urged Jehoiakim not to burn the scroll containing Jeremiah’s prophecies (Jer 36:25). He may have been Jehoiakim’s father-in-law (2 Kgs 24:6, 8).
  48. Jeremiah 26:23 tn Heb “from Egypt.”sn A standard part of international treaties at this time was a stipulation of mutual extradition of political prisoners. Jehoiakim was a vassal of Pharaoh Necho (see 2 Kgs 23:34-35) and undoubtedly had such a treaty with him.
  49. Jeremiah 26:23 sn The burial place of the common people was the public burial grounds, distinct from the family tombs, where poor people without any distinction were buried. It was in the Kidron Valley east of Jerusalem (2 Kgs 23:6). The intent of reporting this is to show the ruthlessness of Jehoiakim.
  50. Jeremiah 26:24 sn Ahikam son of Shaphan was an official during the reign of Jehoiakim’s father, Josiah (2 Kgs 22:12, 14). He was also the father of Gedaliah, who became governor of Judah after the fall of Jerusalem (Jer 40:5). The particle at the beginning of the verse is meant to contrast the actions of this man with the actions of Jehoiakim. The impression created by this verse is that it took more than just the royal officials’ opinion and the elders’ warnings to keep the priests and prophets from swaying popular opinion to put Jeremiah to death.
  51. Jeremiah 26:24 tn Heb “Nevertheless, the hand of Ahikam son of Shaphan was with Jeremiah so that he would not be given [even more literally, “so as not to give him”] into the hand of the people to kill him.” “Hand” is often used for “aid,” “support,” “influence,” “power,” or “control.”
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Jeremiah 27
New English Translation

Jeremiah Counsels Submission to Babylon

27 The Lord spoke to Jeremiah[a] early in the reign of Josiah’s son, King Zedekiah of Judah.[b] 2 The Lord told me,[c] “Make a yoke[d] out of leather straps and wooden crossbars and put it on your neck. 3 Use it to send messages to the kings of Edom, Moab, Ammon, Tyre, and Sidon.[e] Send them through[f] the envoys who have come to Jerusalem to King Zedekiah of Judah. 4 Charge them to give their masters a message from me. Tell them, ‘The Lord of Heaven’s Armies, the God of Israel,[g] says to give your masters this message:[h] 5 “I made the earth and the people and animals on it by my mighty power and great strength,[i] and I give it to whomever I see fit.[j] 6 I have at this time placed all these nations of yours under the power[k] of my servant,[l] King Nebuchadnezzar of Babylon. I have even made all the wild animals subject to him.[m] 7 All nations must serve him and his son and grandson[n] until the time comes for his own nation to fall.[o] Then many nations and great kings will in turn subjugate Babylon.[p] 8 But suppose a nation or a kingdom will not be subject to King Nebuchadnezzar of Babylon. Suppose it will not submit to the yoke of servitude to[q] him. I, the Lord, affirm that[r] I will punish that nation. I will use the king of Babylon to punish it[s] with war,[t] starvation, and disease until I have destroyed it.[u] 9 So do not listen to your prophets or to those who claim to predict the future by divination,[v] by dreams, by consulting the dead,[w] or by practicing magic. They keep telling you, ‘You do not need to be subject to[x] the king of Babylon.’ 10 Do not listen to them,[y] because their prophecies are lies.[z] Listening to them will only cause you[aa] to be taken far away from your native land. I will drive you out of your country and you will die in exile.[ab] 11 Things will go better for the nation that submits to the yoke of servitude to[ac] the king of Babylon and is subject to him. I will leave that nation[ad] in its native land. Its people can continue to farm it and live in it. I, the Lord, affirm it!”’”[ae]

12 I told King Zedekiah of Judah the same thing. I said,[af] “Submit[ag] to the yoke of servitude to[ah] the king of Babylon. Be subject to him and his people. Then you will continue to live. 13 There is no reason why you and your people should die in war[ai] or from starvation or disease.[aj] That’s what the Lord says will happen to any nation[ak] that will not be subject to the king of Babylon. 14 Do not listen to the prophets who are telling you that you do not need to serve[al] the king of Babylon. For they are prophesying lies to you. 15 For I, the Lord, affirm[am] that I did not send them. They are prophesying lies to you in my name. If you[an] listen to them, I will drive you and the prophets who are prophesying lies out of the land and you will all die in exile.”[ao]

16 I also told the priests and all the people, “The Lord says, ‘Do not listen to what your prophets are saying. They are prophesying to you that[ap] the valuable articles taken from the Lord’s temple will be brought back from Babylon very soon.[aq] But they are prophesying a lie to you. 17 Do not listen to them. Be subject to the king of Babylon. Then you[ar] will continue to live. Why should this city be made a pile of rubble?’”[as] 18 I also told them,[at] “If they are really prophets and the Lord is speaking to them,[au] let them pray earnestly to the Lord of Heaven’s Armies. Let them plead with him not to let the valuable articles that are still left in the Lord’s temple, in the royal palace of Judah, and in Jerusalem be taken away[av] to Babylon. 19 For the Lord of Heaven’s Armies[aw] has already spoken about the two bronze pillars,[ax] the large bronze basin called ‘The Sea,’[ay] and the movable bronze stands.[az] He has already spoken about the rest of the valuable articles that are left in this city. 20 He has already spoken about these things that King Nebuchadnezzar of Babylon did not take away when he carried Jehoiakim’s son King Jeconiah of Judah and the nobles of Judah and Jerusalem away as captives from Jerusalem to Babylon.[ba] 21 Indeed, the Lord of Heaven’s Armies, the God of Israel,[bb] has already spoken[bc] about the valuable articles that are left in the Lord’s temple, in the royal palace of Judah, and in Jerusalem. 22 He has said, ‘They will be carried off to Babylon. They will remain there until it is time for me to show consideration for them again.[bd] Then I will bring them back and restore them to this place.’ I, the Lord, affirm this!”[be]

Footnotes

  1. Jeremiah 27:1 sn The names of Jeremiah and of Nebuchadnezzar are spelled differently in the Hebrew of chapters 27-29. That and other literary features show that these three chapters are all closely related. The events of these three chapters all take place within the space of one year (cf. 28:1; 29:1-7).
  2. Jeremiah 27:1 tc The reading here is based on a few Hebrew mss and the Syriac and Arabic versions. The majority of Hebrew mss and most of the versions read, “At the beginning of the reign of Josiah’s son, Jehoiakim king of Judah,” as in 26:1. The LXX does not have this whole verse. The textual difficulty of 27:1 has long been recognized. The date formula in the majority of Hebrew mss at 27:1 is contradictory both with the context of the passage, which deals with an event in the reign of Zedekiah (see vv. 3, 12, and 20, the last of which presupposes that Jeconiah, Jehoiakim’s son, has been taken captive [i.e., after the death of Jehoiakim]), and the date formula in 28:1, which refers to an event “in that same year” and then qualifies it with “early in the reign of Zedekiah.” Hence it is preferable to read “Zedekiah” here in place of “Jehoiakim,” and to explain the error in the Hebrew manuscripts as an erroneous copying of 26:1.sn If the text of 28:1 is correct, the date here would be sometime in the fourth year of Zedekiah, which would be 594/3 b.c. Zedekiah had been placed on the throne as a puppet king by Nebuchadnezzar after he deposed Zedekiah’s nephew, Jeconiah (Jehoiachin) and sent him, his family, some of the temple treasures, and some of the Judean leaders away to Babylon (2 Kgs 23:8-17). The author does not state directly why the envoys from the nations mentioned in v. 3 were in Jerusalem, but the implication is that they were there trying to interest Zedekiah in rebelling. Modern scholars have used the data here, in 28:1, and in the Babylonian Chronicles (it contains a record of major events of Nebuchadnezzar’s reign) to suggest a plausible background for such a meeting. Nebuchadnezzar had to put down an uprising in the east and quell a rebellion in Babylon itself in the two years prior to this meeting. Some “prophets” in the nation of Israel and in these other nations (see vv. 9-10) saw in these events hopes for not having to pay tribute to (i.e., submit to the yoke of) Nebuchadnezzar and were counseling rebellion. Jeremiah saw this as foolhardy and counseled otherwise. Again, there is a conflict between “prophets,” which is what this whole section (Jer 27-29) is all about.
  3. Jeremiah 27:2 tn There is some disjunction in the narrative of this chapter. The introduction in v. 1 presents this as a third person narrative. But afterwards the narrative is in first person, with v. 2 reading, “Thus the Lord said to me…” In vv. 12 and 16 the narrative continues in a first person report, never indicating that Jeremiah carried out the command in vv. 2-4 that introduces the Lord’s message. In vv. 12 and 16 Jeremiah tailors the message to Zedekiah, the priests, and all the people. The chapter is thus an “unedited” first person report. This may create some confusion for some readers, but it is best to leave it in first person here because of the continuation in vv. 12 and 16.
  4. Jeremiah 27:2 sn The yoke is a common biblical symbol of political servitude (see, e.g., Deut 28:48; 1 Kgs 12:4, 9, 10). From the context of 1 Kgs 12 it is clear that it applied to taxation and the provision of conscript labor. In international political contexts it involved the payment of heavy tribute, which was often conscripted from the citizens (see, e.g., 2 Kgs 15:19-20; 23:34-35), and the furnishing of military contingents for the sovereign’s armies (see, e.g., 2 Kgs 24:2). Jeremiah’s message here combines both a symbolic action (the wearing of a yoke) and words of explanation, as in Jer 19:1-13. (See Isa 20:1-6 for an example outside of Jeremiah.) The casting off of the yoke has been used earlier in Jer 2:20 and 5:5 to refer to Israel’s failure to remain spiritually “subject,” i.e., faithful, to God.
  5. Jeremiah 27:3 sn The nations of Edom, Moab, and Ammon were east of Judah. They were sometimes allies and sometimes enemies. The nations of Tyre and Sidon were on the sea coast north and west of Judah. They are best known for their maritime trade during the reign of Solomon. They were more commonly allies of Israel and Judah than enemies.
  6. Jeremiah 27:3 tn Heb “send by means of them” [i.e., the straps and crossbars made into a yoke] to…through.” The text is broken up in conformity with contemporary English style. Many English versions ignore the suffix on the end of “send” and find some support for this on the basis of its absence in the Lucianic Greek text. However, it is probably functioning metonymically here for the message that they see symbolized before them and that is now explained clearly to them.
  7. Jeremiah 27:4 tn Heb “Yahweh of Armies, the God of Israel.”sn See study notes on 2:19 and 7:3 for the significance of this title.
  8. Jeremiah 27:4 tn Heb “Give them a charge for their masters, saying, ‘Thus says Yahweh of Armies, the God of Israel, “Thus you shall say unto your masters…”’” The sentence is broken up in conformity with contemporary English style.
  9. Jeremiah 27:5 tn Heb “by my great power and my outstretched arm.” Again “arm” is symbolical for “strength.” Compare the similar expression in 21:5.
  10. Jeremiah 27:5 sn See Dan 4:17 for a similar statement.
  11. Jeremiah 27:6 tn Heb “have given…into the hand of.”
  12. Jeremiah 27:6 sn See the study note on 25:9 for the significance of the application of this term to Nebuchadnezzar.
  13. Jeremiah 27:6 tn Heb “I have given…to him to serve him.” The verb “give” in this syntactical situation is functioning like the Hiphil stem, i.e., as a causative. See Dan 1:9 for parallel usage. For the usage of “serve” meaning “be subject to,” compare 2 Sam 22:44 and BDB 713 s.v. עָבַד 3.sn This statement is rhetorical, emphasizing the totality of Nebuchadnezzar’s dominion. Neither here nor in Dan 2:38 is it to be understood literally.
  14. Jeremiah 27:7 sn This is a figure emphasizing that they will serve for a long time but not for an unlimited duration. The kingdom of Babylon lasted a relatively short time by ancient standards. It lasted from 605 b.c. when Nebuchadnezzar defeated Necho at Carchemish until the fall of Babylon in 538 b.c. There were only four rulers. Nebuchadnezzar was succeeded by his son, Evil Merodach (cf. 52:31), and two other rulers who were not descended from him.
  15. Jeremiah 27:7 tn Heb “until the time of his land, even his, comes.” The independent pronoun is placed here for emphasis on the possessive pronoun. The word “time” is used by substitution for the things that are done in it (compare in the NT John 2:4; 7:30; 8:20: “his hour had not yet come”).sn See Jer 25:12-14, 16.
  16. Jeremiah 27:7 tn Heb “him.” This is a good example of the figure of substitution where the person is put for his descendants or the nation or subject he rules. (See Gen 28:13-14 for another good example, and Acts 22:7 in the NT.)
  17. Jeremiah 27:8 tn Heb “put their necks in the yoke of.” See the study note on v. 2 for the figure.
  18. Jeremiah 27:8 tn Heb “oracle of the Lord.”
  19. Jeremiah 27:8 tn Heb “The nation and/or the kingdom that will not serve him, Nebuchadnezzar the king of Babylon, and that will not put its neck in the yoke of the king of Babylon, by sword, starvation, and disease I will punish [or more literally, “visit upon”] that nation, oracle of the Lord.” The long, complex Hebrew sentence has been broken up in conformity with contemporary English style, with its figures interpreted for the sake of clarity. The particle אֵת (ʾet), the sign of the accusative, before “that will not put…” is a little unusual here. For its use to introduce a new topic (here a second relative clause), see BDB 85 s.v. אֵת 3.α.
  20. Jeremiah 27:8 tn Heb “with/by the sword.”
  21. Jeremiah 27:8 tc The verb translated “destroy” (תָּמַם, tamam) is usually intransitive in the stem of the verb used here. It is found in a transitive sense elsewhere only in Ps 64:7. BDB 1070 s.v. תָּמַם 7 emends both texts. In this case they recommend תִּתִּי (titti): “until I give them into his hand.” That reading is suggested by the texts of the Syriac and Targumic translations (see BHS fn c). The Greek translation supports reading the verb “destroy” but treats it as though it were intransitive: “until they are destroyed by his hand” (reading תֻּמָּם [tummam]). The MT here is accepted as the more difficult reading, and support is seen in the transitive use of the verb in Ps 64:7.tn Heb “I will punish that nation until I have destroyed them [i.e., its people] by his hand.” “Hand” here refers to agency. Hence, the idea is, “I will use him.”
  22. Jeremiah 27:9 sn Various means of divination are alluded to in the OT. For example, Ezek 21:26-27 alludes to throwing down arrows to see which way they fall and consulting the shape of the liver of slaughtered animals. Gen 44:5 alludes to reading the future through pouring liquid in a cup. The means listed in this verse were all classified as pagan and prohibited as illegitimate in Deut 18:10-14. The Lord had promised that he would speak to them through prophets like Moses (Deut 18:15, 18). But even prophets could lie. Hence, the Lord told them that the test of a true prophet was whether what he said came true or not (Deut 18:20-22). An example of false prophesying and a vindication of the true as opposed to the false will be given in the chapter that follows this.
  23. Jeremiah 27:9 sn An example of this is seen in 1 Sam 28.
  24. Jeremiah 27:9 tn The verb in this context is best taken as a negative obligatory imperfect. See IBHS 508-9 §31.4g for discussion and examples. See Exod 4:15 as an example of positive obligation.
  25. Jeremiah 27:10 tn The words “Don’t listen to them” have been repeated from v. 9a to pick up the causal connection between v. 9a and v. 10 that is formally introduced by a causal particle in v. 10 in the original text.
  26. Jeremiah 27:10 tn Heb “they are prophesying a lie.”
  27. Jeremiah 27:10 tn Heb “lies will result in your being taken far…” (לְמַעַן [lemaʿan] + infinitive). This is a rather clear case of the particle לְמַעַן introducing result (contra BDB 775 s.v. מַעַן note 1. There is no irony in this statement; it is a bold prediction).
  28. Jeremiah 27:10 tn The words “out of your country” are not in the text but are implicit in the meaning of the verb. The words “in exile” are also not in the text but are implicit in the context. These words have been supplied in the translation for clarity.
  29. Jeremiah 27:11 tn Heb “put their necks in the yoke of.” See the study note on v. 2 for the figure.
  30. Jeremiah 27:11 tn The words “Things will go better for” are not in the text. They are supplied contextually as a means of breaking up the awkward syntax of the original, which reads, “The nation that brings its neck under the yoke of the king of Babylon and subjects itself to him, I will leave it…”
  31. Jeremiah 27:11 tn Heb “oracle of the Lord.”
  32. Jeremiah 27:12 tn Heb “I spoke to Zedekiah…according to all these words, saying.”
  33. Jeremiah 27:12 sn The verbs in this verse are all plural. They are addressed to Zedekiah and his royal advisers (compare 22:2).
  34. Jeremiah 27:12 tn Heb “put their necks in the yoke of.” See the study note on v. 2 for the figure.
  35. Jeremiah 27:13 tn Heb “with/by the sword.”
  36. Jeremiah 27:13 tn Heb “Why should you and your people die…?” The rhetorical question expects the answer made explicit in the translation, “There is no reason!”
  37. Jeremiah 27:13 tn Heb “…disease according to what the Lord spoke concerning the nation that…”
  38. Jeremiah 27:14 tn The verb in this context is best taken as a negative obligatory imperfect. See IBHS 508 §31.4g for discussion and examples. See Exod 4:15 as an example of positive obligation.
  39. Jeremiah 27:15 tn Heb “oracle of the Lord.”
  40. Jeremiah 27:15 sn The verbs are again plural, referring to the king and his royal advisers.
  41. Jeremiah 27:15 tn Heb “…drive you out, and you will perish, you and the prophets who are prophesying lies.”sn For the fulfillment of this prophecy see Jer 39:5-7; 52:7-11; 2 Kgs 25:4-7.
  42. Jeremiah 27:16 tn Heb “don’t listen to the words of the prophets who are prophesying to you….” The sentence has been broken up for the sake of English style, and one level of embedded quotes has been eliminated to ease complexity.
  43. Jeremiah 27:16 sn This refers to the valuable articles of the temple treasury that were carried off by Nebuchadnezzar four years earlier when he carried off Jeconiah, his family, some of his nobles, and some of the cream of Judean society (2 Kgs 24:10-16, especially v. 13, and see also vv. 19-20 in the verses following).
  44. Jeremiah 27:17 tn The imperatives with vav (ו) here and in v. 12 after another imperative are good examples of the use of the imperative to introduce a consequence. (See GKC 324-25 §110.f and see Gen 42:18. This is a common verb in this idiom.)
  45. Jeremiah 27:17 tn According to E. W. Bullinger (Figures of Speech, 954), both this question and the one in v. 13 are examples of rhetorical questions of prohibition: “don’t let this city be made a pile of rubble.”
  46. Jeremiah 27:18 tn The words “I also told them” are not in the text, but it is obvious from the fact that the Lord is spoken about in the third person in vv. 18, 19, 21 that he is not the speaker. This is part of Jeremiah’s own speech to the priests and the people (v. 16). These words are supplied in the translation for clarity.
  47. Jeremiah 27:18 tn Heb “the Lord’s message is with them.”
  48. Jeremiah 27:18 tn Heb “…speaking to them, let them entreat the Lord…so that the valuable articles…will not go to Babylon.” The long original sentence has been broken up for the sake of English style.
  49. Jeremiah 27:19 tn Heb “Yahweh of Armies.” For the significance of this title see the note at 2:19.
  50. Jeremiah 27:19 tn The words “two bronze” are not in the text. They have been supplied in the translation to help identify the referent.sn The two bronze pillars are the two free-standing pillars at the entrance of the temple (Jakin and Boaz) described in 1 Kgs 7:15-22.
  51. Jeremiah 27:19 tn The words “the large bronze basin called” are not in the text. They have been supplied in the translation to help identify the referent.sn “The Sea” refers to the large basin that was mounted on twelve bronze bulls. It stood in front of the temple and contained water for the priests to bathe themselves (2 Chr 4:6; cf. Exod 30:17-21). It is described in 1 Kgs 7:23-26.
  52. Jeremiah 27:19 tn The words “movable bronze” are not in the text. They have been supplied in the translation to help identify the referent. See the study note for further reference.sn The bronze stands are the movable bronze stands described in 1 Kgs 7:27-37, which supported the bronze basins described in 1 Kgs 7:38-39. According to 2 Chr 4:6 the latter were used to wash the burnt offerings. The priests would have been especially concerned about the big bronze basin and the movable stands with their basins because they contributed to the priests’ and the offerings’ ritual purification, apart from which they would have had no sanctity. These articles (or furnishings in this case) were broken up, and the bronze was carried away to Babylon along with all the other bronze, silver, and gold furnishings when the temple and the city were destroyed in 587 b.c. (see 2 Kgs 25:13-15; Jer 52:17-19).
  53. Jeremiah 27:20 tn 27:19-20 are all one long sentence in Hebrew. It has been broken up for the sake of English style. Some of the sentences still violate contemporary English style (e.g., v. 20), but breaking them down any further would lose the focus. For further discussion see the study note on v. 21.
  54. Jeremiah 27:21 tn Heb “Yahweh of Armies, the God of Israel.” For the significance of this title see the note at 2:19.
  55. Jeremiah 27:21 sn Some of the flavor of the repetitive nature of Hebrew narrative is apparent in vv. 19-21. In the Hebrew original vv. 19-20 are all one long sentence with complex coordination and subordinations. That is, all the objects in v. 19 are objects of the one verb “has spoken about,” and the description in v. 20 is one long relative or descriptive clause. The introductory words “For the Lord…has already spoken” are repeated in v. 21 from v. 19, and reference is made to the same articles once again, only in the terms that were used in v. 18b. By this means, attention is focused for these people (here the priests and the people) on articles which were of personal concern for them, and the climax or the punch line is delayed to the end. The point being made is that the false prophets are mistaken; not only will the articles taken to Babylon not be returned “very soon,” but the Lord has said that the ones that remain will be taken there as well. They ought rather pray that the Lord will change his mind and not carry them off as well.
  56. Jeremiah 27:22 tn This verb is a little difficult to render here. The word is used in the sense of taking note of something and acting according to what is noticed. It is the word that has been translated several times throughout Jeremiah as “punish [someone].” Contrariwise, it can also mean to take note and “show consideration for” (or “care for;” see, e.g., Ruth 1:6). Here the nuance is positive and is further clarified by God’s actions that follow, bringing the people back and restoring them.
  57. Jeremiah 27:22 tn Heb “oracle of the Lord.”
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Jeremiah 26
Jeremiah 28
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Proverbs 22
New English Translation

22 A good name[a] is to be chosen[b] rather than great wealth,
good favor[c] more than silver or gold.
2 The rich and the poor are met together;[d]
the Lord is the Creator of them both.[e]
3 A shrewd person[f] saw[g] danger[h] and hid[i] himself,
but the naive passed on by and paid for it.[j]
4 The reward[k] for humility[l] and fearing the Lord[m]
is riches and honor and life.
5 Thorns and snares[n] are in the path of the perverse,
but the one who guards himself keeps far from them.
6 Train[o] a child[p] in the way that he should go,[q]
and when he is old he will not turn from it.[r]
7 The rich rule over[s] the poor,
and the borrower is servant[t] to the lender.
8 The one who sows[u] iniquity will reap trouble,
and the rod of his fury[v] will end.
9 A generous person[w] will be blessed,[x]
for he has given some of his food[y] to the poor.
10 Drive out the scorner[z] and contention will leave;
strife and insults will cease.[aa]
11 The one who loves a pure heart[ab]
and whose speech is gracious[ac]—the king will be his friend.[ad]
12 The eyes of the Lord[ae] watched[af] over a cause,[ag]
and subverted the words of the treacherous person.[ah]
13 The sluggard has said,[ai] “There is a lion[aj] outside!
I will be killed in the middle of the streets!”[ak]
14 The mouth[al] of an adulteress is like[am] a deep pit;[an]
the one against whom the Lord is angry[ao] will fall into it.[ap]
15 Folly is bound up[aq] in the heart of a child,[ar]
but the rod of discipline[as] will drive it far from him.
16 The one who oppresses the poor to increase his own gain
and the one who gives to the rich[at]—both end up only in poverty.

The Sayings of the Wise[au]

17 Incline your ear[av] and listen to the words of the wise,
and apply your mind[aw] to my instruction.[ax]
18 For it is pleasing if[ay] you keep these sayings[az] within you,
and[ba] they are ready on your lips.[bb]
19 So that[bc] your confidence may be in the Lord,
I hereby make them known[bd] to you today—even you.
20 Have I not written thirty sayings[be] for you,
sayings[bf] of counsel and knowledge,
21 to show you true and reliable words,[bg]
so that you may give accurate answers[bh] to those who sent you?
22 Do not exploit[bi] a poor person because he is poor
and do not crush the needy in court,[bj]
23 for the Lord will plead their case[bk]
and will rob the life[bl] of those who are robbing[bm] them.
24 Do not make friends with an angry person,[bn]
and do not associate with a wrathful person,
25 lest you learn[bo] his ways
and entangle yourself in a snare.[bp]
26 Do not be one who strikes hands in pledge
or who puts up security for debts.
27 If you do not have enough to pay,
your bed[bq] will be taken[br] right out from under you![bs]
28 Do not move an ancient boundary stone[bt]
that was put in place by your ancestors.[bu]
29 You have seen[bv] a person skilled[bw] in his work—
he will take his position before kings;
he will not take his position[bx] before obscure people.[by]

Footnotes

  1. Proverbs 22:1 tn Heb “a name.” The idea of the name being “good” is implied; it has the connotation here of a reputation (cf. TEV, CEV, NLT).
  2. Proverbs 22:1 tn “To be chosen rather than” is a translation of the Niphal participle with the comparative degree taken into consideration. Cf. CEV “worth much more than.”
  3. Proverbs 22:1 tn Heb “favor of goodness.” This is a somewhat difficult expression. Some English versions render the phrase “favor is better than silver or gold” (so NASB, NRSV) making it parallel to the first colon. But if “good” is retained as an attributive modifier, then it would mean one was well thought of, or one had engaging qualities (cf. ASV “loving favor; NLT “high esteem”). This fits with the idea of the reputation in the first colon, for a good name would bring with it the favor of others.
  4. Proverbs 22:2 tn The form of the verb is the Niphal perfect of פָּגַשׁ (pagash). The perfect verb form can be understood as perfective “have met together” but the Niphal may focus on the result “are met together.” Having different economic status does not affect that they are met together (cf. NAB, NASB “have a common bond,” NIV, NLV “have this in common”) in having the same Maker. Some commentators have taken this to mean that they should live together because they are part of God’s creation, but the verb form will not sustain that meaning.
  5. Proverbs 22:2 tn Heb “all of them.” The proverb may be emphasizing that everyone has the same creator regardless of their financial status, or be pointing out that God is the one who makes rich or poor. Either way it advises treating all people with respect, and not thinking too much, or too little, of oneself.
  6. Proverbs 22:3 sn The contrast is between the “shrewd” (prudent) person and the “simpleton.” The shrewd person knows where the dangers and pitfalls are in life and so can avoid them; the naive person is unwary, untrained, and gullible, unable to survive the dangers of the world and blundering into them.
  7. Proverbs 22:3 tn All the verbs in this verse are perfect forms, so past tense in English. They portray events that have happened as prototypical of what commonly happens.
  8. Proverbs 22:3 tn Heb “evil,” a term that is broad enough to include (1) “sin” as well as (2) any form of “danger” (NIV, NCV, NRSV, NLT) or “trouble” (TEV, CEV). The second option is more likely what is meant here: The naive simpleton does not see the danger to be avoided and so suffers for it.
  9. Proverbs 22:3 tc The Kethib is a Niphal imperfect, while the Qere is a Niphal perfect. The perfect form matches the rest of the verbs in the verse and is followed here.
  10. Proverbs 22:3 tn The verb עָנַשׁ (ʿanash) means “to fine” specifically. In the Niphal stem it means “to be fined,” or more generally, “to be punished.” In this line the punishment is the consequence of blundering into trouble—they will pay for it.
  11. Proverbs 22:4 tn The Hebrew term עֵקֶב (ʿeqev, “reward”) is related to the term meaning “heel”; it refers to the consequences or the reward that follows (akin to the English expression “on the heels of”).
  12. Proverbs 22:4 tn “Humility” is used here in the religious sense of “piety”; it is appropriately joined with “the fear of the Lord.” Some commentators, however, make “the fear of the Lord” the first in the series of rewards for humility, but that arrangement is less likely here.
  13. Proverbs 22:4 tn Heb “the fear of the Lord.” This is an objective genitive; the Lord is the object of the fear.
  14. Proverbs 22:5 tc Because MT reading צִנִּים (tsinnim, “thorns”) does not make a very good match with “traps,” it has created some difficulty for interpreters. The word “thorns” may be obscure, but it is supported by the LXX (“prickly plants”) and an apparent cognate “thorns” in Num 33:55 and Josh 23:13. But some (including the editors of BHS) suggest changing it to צַמִּים (tsammim, “traps” changing a נ [nun] to a מ [mem]). But BDB 855 s.v. צַמִּים acknowledges that this word is a doubtful word, attested only a couple of times in Job (e.g., 18:9). W. McKane traces a development from the idea of צֵן (tsen, “basket; trap”) to support this change (Proverbs [OTL], 565). The present translation (like many other English versions) has retained “thorns,” even though the parallelism with “traps” is not very good; as the harder reading it is preferred. The variant readings have little textual or philological support, and simplify the line.sn “Thorns and snares” represent the dangers and threats to life. They would be implied comparisons (hypocatastasis): As a path strewn with thorns and traps, life for the wicked will be filled with dangers and difficulties.
  15. Proverbs 22:6 tn The verb חָנַךְ (khanakh) means “to train up; to dedicate” (BDB 335 s.v.; HALOT 334 s.v. חנך). The verb is used elsewhere to refer to dedicating a house (Deut 20:5; 1 Kgs 8:63; 2 Chr 7:5). The related noun חֲנֻכָה (khanukhah) means “dedication; consecration” (BDB 335 s.v.; HALOT 334 s.v.), and is used in reference to the dedication or consecration of altars (Num 7:10; 2 Chr 7:9), the temple (Ps 30:1), and town walls (Neh 12:27). The related adjective חָנִיךְ (khanikh) describes “trained, tried, experienced” men (BDB 335 s.v.; Gen 14:14). In the related cognate languages the verb has similar meanings: Aramaic “to train,” Ethiopic “to initiate,” and Arabic IV “to learn; to make experienced” (HALOT 334 s.v.). This proverb pictures a child who is dedicated by parents to the Lord and morally trained to follow him. On the other hand, a popular expositional approach suggests that it means “to motivate.” This view is based on a cognate Arabic root II which (among many other things) refers to the practice of rubbing the palate of a newborn child with date juice or olive oil to motivate the child to suck. While this makes an interesting sermon illustration, it is highly unlikely that this concept was behind this Hebrew verb. The Arabic meaning is late and secondary—the Arabic term did not have this meaning until nearly a millennium after this proverb was written.
  16. Proverbs 22:6 tn The term נַעַר (naʿar) is traditionally translated “child” here (so almost all English versions), but might mean “youth.” The noun can refer to a broad range of ages (see BDB 654-55 s.v.; HALOT 707 s.v.): infant (Exod 2:6), weaned child (1 Sam 1:24), young child (Jer 1:6), lad (Gen 22:12), adolescent (Gen 37:2), or young man of marriageable age (Gen 34:19). The context focuses on the child’s young, formative years. The Talmud says this would be up to the age of twenty-four.
  17. Proverbs 22:6 tn The expression in Hebrew is עַל־פִּי דַּרְכּוֹ (ʿal pi darko), which can be rendered “according to his way”; NEB “Start a boy on the right road.” The expression “his way” is “the way he should go”; it reflects the point the book of Proverbs is making that there is a standard of life to which he must attain. Saadia, a Jewish scholar who lived a.d. 882-942, first suggested that this could mean the child should be trained according to his inclination or bent of mind. This may have some merit in practice, but it is not likely what the proverb had in mind. In the book of Proverbs there are only two ways that a person can go, the way of the wise or righteousness, and the way of the fool. One takes training, and the other does not. Ralbag, in fact, offered a satirical interpretation: “Train a child according to his evil inclinations (let him have his will) and he will continue in his evil way throughout life” (J. H. Greenstone, Proverbs, 234). C. H. Toy says the expression means “in accordance with the manner of life to which he is destined (Proverbs [ICC], 415). W. McKane says, “There is only one right way—the way of life—and the educational discipline which directs young men along this way is uniform” (Proverbs [OTL], 564). This phrase does not describe the concept perpetuated by a modern psychological interpretation of the verse: Train a child according to his personality trait.
  18. Proverbs 22:6 sn The expected consequence of such training is that it will last throughout life. The sages were confident of the character-forming quality of their training. However, proverbs are not universal truths. One can anticipate positive results from careful child-training—but there may be an occasional exception.
  19. Proverbs 22:7 sn The proverb is making an observation on life. The synonymous parallelism matches “rule over” with “servant” to show how poverty makes people dependent on, or obligated to, others.
  20. Proverbs 22:7 tn Or “slave” (so NAB, NASB, NRSV, TEV, CEV). This may refer to the practice in Israel of people selling themselves into slavery to pay off debts (Exod 21:2-7).
  21. Proverbs 22:8 sn The verse is making an implied comparison (a figure of speech known as hypocatastasis) between sowing and sinning. One who sins is like one who sows, for there will be a “harvest” or a return on the sin—trouble.
  22. Proverbs 22:8 tc There is a variant reading in the LXX; instead of “the rod of his wrath” it reads “the punishment of his deeds.” C. H. Toy wishes to emend שֵׁבֶט (shevet) to שֶׁבֶר (shever), “the produce of his work” (Proverbs [ICC], 416). But the Hebrew text is not obscure, and שֶׁבֶר does not exactly mean “produce.” The expression “rod of his wrath” may not follow the imagery of 8a very closely, but it is nonetheless understandable. The “rod” is a symbol of power; “wrath” is a metonymy of cause indicating what wrath will do, and an objective genitive. The expression signifies that in reaping trouble for his sins this person will no longer be able to unleash his fury on others. The LXX adds: “A man who is cheerful and a giver God blesses” (e.g., 2 Cor 9:7).
  23. Proverbs 22:9 tn Heb “good of eye.” This expression is an attributive genitive meaning “bountiful of eye” (cf. KJV, ASV “He that hath a bountiful eye”). This is the opposite of the “evil eye” which is covetous and wicked. The “eye” is a metonymy representing looking well to people’s needs. So this refers to the generous person (cf. NASB, NIV, NRSV, NLT).
  24. Proverbs 22:9 tn The form יְבֹרָךְ (yevorakh) is a Pual imperfect (here in pause) from בָּרַךְ (barakh); the word means “blessed” in the sense of “enriched,” implying there is a practical reward for being generous to the poor.
  25. Proverbs 22:9 sn It is from his own food that he gives to the poor. Of the many observations that could be made, it is worth noting that in blessing this kind of person God is in fact providing for the poor, because out of his blessing he will surely continue to share more. Also, the blessing is not for those who take the resources of others and redistribute that to the poor.
  26. Proverbs 22:10 sn This proverb, written in loose synonymous parallelism, instructs that the scorner should be removed because he causes strife. The “scorner” is לֵץ (lets), the one the book of Proverbs says cannot be changed with discipline or correction, but despises and disrupts anything that is morally or socially constructive.
  27. Proverbs 22:10 tc The LXX freely adds “when he sits in council (ἐν συνεδρίῳ, en sunedriō), he insults everyone.” The MT does not suggest that the setting is in a court of law; so the LXX addition is highly unlikely.
  28. Proverbs 22:11 sn The “heart” is a metonymy of subject; it represents the intentions and choices that are made. “Pure of heart” uses “heart” as a genitive of specification. The expression refers to someone who has honest and clear intentions.
  29. Proverbs 22:11 tn Heb “grace of his lips” (so KJV, ASV). The “lips” are a metonymy of cause representing what is said; it also functions as a genitive of specification. sn This individual is gracious or kind in what he says; thus the verse is commending honest intentions and gracious words.
  30. Proverbs 22:11 tn The syntax of the line is somewhat difficult, because “grace of his lips” seems to be intruding on the point of the verse with little explanation. Therefore the LXX rendered it “The Lord loves the pure in heart; all who are blameless in their ways are acceptable to him.” This has very little correspondence with the Hebrew; nevertheless commentators attempt to reconstruct the verse using it, and the NAB follows the first clause of the LXX here. Some have suggested taking “king” as the subject of the whole verse (“the king loves…”), but this is forced.
  31. Proverbs 22:12 sn The “eyes of the Lord” is an anthropomorphic expression; the omniscience of God is the intended meaning. When scripture uses the “eyes” of the Lord, it usually means evaluation, superintending, or safeguarding.
  32. Proverbs 22:12 tn The first verb is the Hebrew perfect form and the second is a preterite, successive actions in past time. The proverb presents something God has done as prototypical.
  33. Proverbs 22:12 tn The common Hebrew word דַּעַת (daʿat), with the abstract meaning “knowledge, ability, insight,” is an awkward direct object for this subject and verb. The verb is used one other time with this object but the expression is different (Prov 5:2 “that your lips preserve knowledge,” that is, to say what is wise and not need words of regret). דַּעַת does occur in Prov 29:7 in parallelism to דִּין (din), a cause or legal claim, which suggests a technical use for דַּעַת, such as the facts of a case. HALOT (I, 229) follows D. W. Thomas (VTSupp 3, 285) in proposing a homonym for דַּעַת meaning “claim, right” based on an Arabic cognate. (See also D. W. Thomas “A Note on דַּעַת in Proverbs 22:12, ” JTS 14 [1963]: 93-94). The second half of the proverb supports the idea of ensuring that the truth comes out.
  34. Proverbs 22:12 tn The participle בֹגֵד (voged) means “one who acts treacherously, a traitor;” cf. NASB “the treacherous man;” ESV “traitor;” NIV “unfaithful;” KJV “transgressor.” What treacherous people say is treachery, that which would distort or undermine a just cause.sn The proverb affirms that God in safeguarding true knowledge will frustrate deception from faithless people—what they say will not have its intended effect.
  35. Proverbs 22:13 tn The verb אָמַר (ʾamar) can mean “to say” or “to think.” The proverb uses the Hebrew perfect form of the verb for the past tense, giving the reason the sluggard is still in the house rather than out working. It is an example of the sorts of excuses he has made.
  36. Proverbs 22:13 sn The proverb humorously describes the sluggard as making ridiculous excuses for not working—he might be eaten by a lion (e.g., 26:13). It is possible that “lion” is figurative, intended to represent someone who is like a lion, but this detracts from the humor of the exaggeration.
  37. Proverbs 22:13 tc The LXX changes the phrase to read “murderers in the street” to form a better parallelism, possibly because the verb רָצַח (ratsakh) is used only of humans, not wild animals. The NIV attempts to solve the problem by making the second line a separate claim by the sluggard: “or, ‘I will be murdered in the streets!’”
  38. Proverbs 22:14 sn The word “mouth” is a metonymy of cause; it refers to the seductive speech of the strange woman (e.g., 2:16-22; and chs. 5, 7).
  39. Proverbs 22:14 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.
  40. Proverbs 22:14 sn The point of the metaphor is that what the adulteress says is like a deep pit. The pit is like the hunter’s snare; it is a trap that is difficult to escape. So to succumb to the adulteress—or to any other folly this represents—is to get oneself into a difficulty that has no easy escape.
  41. Proverbs 22:14 tn Heb “the one who is cursed by the Lord” (cf. NASB). The construction uses the passive participle in construct with Yahweh. The “Lord” is genitive of agency after the passive form. The verb means “be indignant, express indignation.” So it is talking about one against whom the Lord is angry.
  42. Proverbs 22:14 tn Heb “will fall there.” The “falling” could refer to the curse itself or to the result of the curse. sn The proverb is saying that the Lord will use the seductive, deceptive words of the adulteress to bring about the downfall of one who is inclined to such folly.
  43. Proverbs 22:15 sn The passive participle is figurative (implied comparison with “binding”); it means that folly forms part of a child’s nature (J. H. Greenstone, Proverbs, 238).
  44. Proverbs 22:15 tn The “heart of a child” (לֶב־נָעַר, lev naʿar) refers here to the natural inclination of a child to foolishness. The younger child is meant in this context, but the word can include youth. R. N. Whybray suggests that this idea might be described as a doctrine of “original folly” (Proverbs [CBC], 125). Cf. TEV “Children just naturally do silly, careless things.”
  45. Proverbs 22:15 tn The word “rod” is a metonymy of adjunct; it represents physical chastening for direction or punishment, to suppress folly and develop potential. The genitive (“discipline”) may be taken as an attributive genitive (“a chastening rod”) or an objective genitive, (“a rod [= punishment] that brings about correction/discipline”).
  46. Proverbs 22:16 tn Heb “oppressing the poor, it is gain; giving to the rich, it is loss.” The Hebrew is cryptic, but two sins are mentioned here that will be punished by poverty: extortion and bribery. Perhaps the proverb is simply saying it is easy to oppress the poor for gain, but it is a waste of money to try to buy or bribe a patron (D. Kidner, Proverbs [TOTC], 149).
  47. Proverbs 22:17 sn A new collection of sayings begins here, forming the fourth section of the book of Proverbs. This collection is not like that of 1:1-9:18; here the introductory material is more personal than 1:1-7, and the style differs, showing great similarity to the Instruction of Amenemope in Egypt (especially the thirty precepts of the sages in 22:17-24:22). Verses 17-21 form the introduction, and then the sayings begin in v. 22. After the thirty sayings are given, there are further sayings in 24:23-34. There is much literature on this material: see W. K. Simpson, ed., Literature of Ancient Egypt; ANET 412-425; and A. Cody, “Notes on Proverbs 22:21 and 22:23b,” Bib 61 (1980): 418-26.
  48. Proverbs 22:17 sn To “incline the ear” means to “listen carefully” (cf. NCV); the expression is metonymical in that the ear is the instrument for hearing. It is like telling someone to lean over to hear better.
  49. Proverbs 22:17 tn Or “heart.” The term לֵב (lev) can refer to the “mind” or the “heart” and represent a person’s thinking, feeling, or will.
  50. Proverbs 22:17 tn Heb “knowledge” (so KJV, NASB); in this context it refers to the knowledge that is spoken by the wise, hence “instruction.”
  51. Proverbs 22:18 tn Or “when” (so NIV).
  52. Proverbs 22:18 tn Heb “keep them,” referring to the words of the wise expressed in these sayings. The referent has been specified in the translation for clarity.
  53. Proverbs 22:18 tn The term “and” does not appear in the Hebrew but is supplied in the translation.
  54. Proverbs 22:18 sn If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained.
  55. Proverbs 22:19 tn The form לִהְיוֹת (liheyot, “to be”) is the infinitive construct indicating the purpose (or result) of the teaching (cf. NASB, NIV, NRSV).
  56. Proverbs 22:19 tn The verb הוֹדַעְתִּי (hodaʿti; from יָדַע, yadaʿ) is a Hiphil perfect form. The Hiphil is factitive “to make know,” i.e., “to inform.” The Hebrew perfect should be understood either as perfective “I have informed you” or performative “I hereby inform you.” Either is appropriate for “today” since the thirty sayings it refers to have been written down (v. 20), but it appears to be part of introducing the sayings rather than a recap. However if the “thirty [sayings]” mentioned in v. 20 should be understood as the word “day before yesterday” then the perfective translation should be preferred.
  57. Proverbs 22:20 tn Older English versions and a few more recent ones render this phrase as either “excellent things” following the Qere (so KJV, ASV, NASB, NKJV), “officers,” or “heretofore” [day before yesterday], following the Kethib. However (as in most recent English versions) the Qere should be rendered “thirty,” referring to the number in the collection (cf. NAB, NIV, NRSV, NLT).
  58. Proverbs 22:20 tn The term “sayings” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity.
  59. Proverbs 22:21 tn Heb “to cause you to know the truth of words of truth” (NASB similar).
  60. Proverbs 22:21 tn Heb “to return true words”; NAB “a dependable report”; NIV “sound answers.”
  61. Proverbs 22:22 tn Two negated jussives form the instruction here: אַל־תִּגְזָל (ʾal tigzal, “do not exploit”) and וְאַל־תְּדַכֵּא (veʾal tedakkeʾ, “do not crush”). sn Robbing or oppressing the poor is easy because they are defenseless. But this makes the crime tempting as well as contemptible. What is envisioned may be in bounds legally (just) but out of bounds morally.
  62. Proverbs 22:22 tn Heb “in the gate” (so KJV); NAB, NASB, NRSV “at the gate.” The “gate” of the city was the center of activity, the place of business as well as the place for settling legal disputes. The language of the next verse suggests a legal setting, so “court” is an appropriate translation here.
  63. Proverbs 22:23 tn The construction uses the verb יָרִיב (yariv) with its cognate accusative. It can mean “to strive,” but here it probably means “to argue a case, plead a case” (cf. KJV, NASB, NIV, NRSV). How the Lord will do this is not specified—either through righteous people or by direct intervention.
  64. Proverbs 22:23 tn The expression “rob the life” occurs only here. Possibly it means to kill (similar to “seek the life [of someone]”) or perhaps “to take away vitality” by some means.
  65. Proverbs 22:23 tn The verb קָבַע (qavaʿ, “to rob; to spoil; to plunder”) is used here in both places to reflect the principle of talionic justice. What the oppressors did to the poor will be turned back on them by the Lord.
  66. Proverbs 22:24 tn Heb “possessor of anger.” This expression is an idiom for “wrathful person” or “an angry person” (cf. NAB “a hotheaded man”; NLT “short-tempered people”). These are people characterized by anger, meaning the anger is not a rare occurrence with them.
  67. Proverbs 22:25 tn The verb פֶּן־תֶּאֱלַף (pen teʾelaf) is translated “lest you learn.” The idea is more precisely “become familiar with his ways.” The construction indicates that if one associates with such people he will become like them (cf. TEV “you might learn their habits”).
  68. Proverbs 22:25 sn The warning in this proverb is to avoid associating with a hothead because his influence could be fatal (a similar idea is found in the Instruction of Amenemope, chap. 9, 11:13-14 [ANET 423]).
  69. Proverbs 22:27 tn The “bed” may be a metonymy of adjunct, meaning the garment that covers the bed (e.g., Exod 22:26). At any rate, it represents the individual’s last possession (like the English expression “the shirt off his back”).
  70. Proverbs 22:27 tn Heb “If you cannot pay, why should he take the bed from under you?” This rhetorical question is used to affirm the statement. The rhetorical interrogative לָמָּה (lammah, “why?”) appears in MT but not in the ancient versions; it may be in the Hebrew text by dittography.
  71. Proverbs 22:27 sn The third saying deals with rash vows: If people foolishly pledge what they have, they could lose everything (e.g., 6:1-5; 11:15; 17:18; 20:16; there is no Egyptian parallel).
  72. Proverbs 22:28 sn Moving a boundary stone was (and still is) a major problem. The boundaries that were established by the forefathers were to be preserved, but no law would stop such violations if people lacked integrity (e.g., Deut 19:14; 27:17; 1 Kgs 21:16-19). Boundaries in Israel were sacred because God owned the land and he apportioned the property to the tribes. To extend one’s property illegally by moving a neighbor’s boundary marker was a violation of covenant and oath. Of course, disputes could arise when both sides claim their ancestors established a boundary.
  73. Proverbs 22:28 tn Heb “your fathers” (so NAB, NASB).sn The fourth saying deals with respect for property that belongs to other people (cf. Instruction of Amenemope, chap. 6, 7:12-13 [ANET 422]).
  74. Proverbs 22:29 tn Most translations render the verse as a question (“do you see…?”, so NIV, NASB, RSV, ESV) or as a condition (“if you…, so CEV), but the Hebrew has a perfect verb form (חָזִיתָ, khazita) without an interrogative or conditional marker. Hebrew proverbs can use the past tense to set the topic or opening premise of a proverb (to present a case, e.g. “take this situation where X occurred”), and then comment on it in the second half of the proverb. English translators of proverbial sayings tend to want to make the past time verbs in Hebrew into present tense in English. But this convention is difficult with second person verb forms, so the translations tend to take the tactic of changing the nature of the sentence to interrogative or conditional.
  75. Proverbs 22:29 sn The word translated “skilled” is general enough to apply to any craft, but it may refer to a scribe or an official (R. N. Whybray, Proverbs [CBC], 134).
  76. Proverbs 22:29 tn The verb form used twice here is יִתְיַצֵּב (yityatsev), the Hitpael imperfect of יָצַב (yatsav), which means “to set or station oneself; to take one’s stand” in this stem. With the form לִפְנֵי (lifne) it means “to present oneself before” someone; so here it has the idea of serving as a courtier in the presence of a king.
  77. Proverbs 22:29 sn The fifth saying affirms that true skill earns recognition and advancement (cf. Instruction of Amenemope, chap. 30, 27:16-17 [ANET 424]).
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Matthew 28
New English Translation

The Resurrection

28 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb. 2 Suddenly there was a severe earthquake, for an angel of the Lord[a] descending from heaven came and rolled away the stone and sat on it. 3 His[b] appearance was like lightning, and his clothes were white as snow. 4 The[c] guards were shaken and became like dead men because they were so afraid of him. 5 But the angel said[d] to the women, “Do not be afraid; I know[e] that you are looking for Jesus, who was crucified.[f] 6 He is not here, for he has been raised,[g] just as he said. Come and see the place where he[h] was lying. 7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He[i] is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” 8 So[j] they left the tomb quickly, with fear and great joy, and ran to tell his disciples. 9 But[k] Jesus met them, saying, “Greetings!” They[l] came to him, held on to his feet and worshiped him. 10 Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”

The Guards’ Report

11 While[m] they were going, some[n] of the guard went into the city and told the chief priests everything that had happened. 12 After[o] they had assembled with the elders and formed a plan, they gave a large sum of money to the soldiers, 13 telling them, “You are to say, ‘His disciples came at night and stole his body[p] while we were asleep.’ 14 If[q] this matter is heard before the governor,[r] we will satisfy him[s] and keep you out of trouble.”[t] 15 So they took the money and did as they were instructed. And this story is told among the Jews to this day.[u]

The Great Commission

16 So[v] the eleven disciples went to Galilee to the mountain Jesus had designated. 17 When[w] they saw him, they worshiped him,[x] but some doubted.[y] 18 Then Jesus came up and said to them,[z] “All authority in heaven and on earth has been given to me. 19 Therefore go[aa] and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit,[ab] 20 teaching them to obey everything I have commanded you. And remember,[ac] I am with you[ad] always, to the end of the age.”[ae]

Footnotes

  1. Matthew 28:2 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
  2. Matthew 28:3 tn Here δέ (de) has not been translated.
  3. Matthew 28:4 tn Here δέ (de) has not been translated.
  4. Matthew 28:5 tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.
  5. Matthew 28:5 tn Grk “for I know.”
  6. Matthew 28:5 sn See the note on crucified in 20:19.
  7. Matthew 28:6 tn The verb here is passive (ἠγέρθη, ēgerthē). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.
  8. Matthew 28:6 tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (ho kurios, “the Lord”; A C D L W Γ 0148 ƒ1,13 565 579 700 1241 M lat), τὸ σῶμα τοῦ κυρίου (to sōma tou kuriou, “the body of the Lord”; 1424), and ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* co.
  9. Matthew 28:7 tn Grk “And behold he.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  10. Matthew 28:8 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.
  11. Matthew 28:9 tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  12. Matthew 28:9 tn Here δέ (de) has not been translated.
  13. Matthew 28:11 tn Here δέ (de) has not been translated.
  14. Matthew 28:11 tn Grk “behold, some of the guard.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  15. Matthew 28:12 tn Here καί (kai) has not been translated.
  16. Matthew 28:13 tn Grk “him.”
  17. Matthew 28:14 tn Here καί (kai) has not been translated.
  18. Matthew 28:14 tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).
  19. Matthew 28:14 tc ‡ αὐτόν (auton, “him”) is found after πείσομεν (peisomen, “we will satisfy”) in the majority of witnesses, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is found in א B Θ 33 pc). Nevertheless, English style requires the pronoun. NA28 includes the word in brackets, indicating doubts as to its authenticity.
  20. Matthew 28:14 tn Grk “and make you free from care” = “we will keep you out of trouble.”
  21. Matthew 28:15 tc ‡ The word ἡμέρας (hēmeras, “day”) is found after σήμερον (sēmeron, “today, this [day]”) in some early and significant witnesses (B D L Θ lat, as well as other versions and fathers), but may be added for emphasis (cf. Acts 20:26; 27:33; Rom 11:8; 2 Cor 3:14). But since the idiom with “day” is unquestionably found only in Paul’s speeches in Acts or his letters, intrinsic evidence is against the addition. The shorter reading (found in א A W 0148vid ƒ1,13 33 565 579 700 1241 1424 M) is thus preferred. NA28 includes the word in brackets, indicating reservations about its authenticity. Whether authentic or not, the translation is not affected.
  22. Matthew 28:16 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.
  23. Matthew 28:17 tn Here καί (kai) has not been translated.
  24. Matthew 28:17 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  25. Matthew 28:17 tn The Greek text reads here οἱ δὲ ἐδίστασαν (hoi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.
  26. Matthew 28:18 tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legōn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  27. Matthew 28:19 tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuthentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, mathēteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.
  28. Matthew 28:19 tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the autographic text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19, ” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.
  29. Matthew 28:20 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
  30. Matthew 28:20 sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.
  31. Matthew 28:20 tc Most mss (Ac Γ Δ Θ ƒ13 565 579 700 1241 1424 M it sy) have ἀμήν (amēn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ƒ1 33 al lat sa.
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