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Job 2
New English Translation

Satan’s Additional Charge

2 Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord.[a] 2 And the Lord said to Satan, “Where have you come from?” Satan answered the Lord,[b] “From roving about on the earth, and from walking back and forth across it.”[c] 3 Then the Lord said to Satan, “Have you considered my servant Job? For there is no one like him on the earth, a pure and upright man, one who fears God and turns away from evil. And he still holds firmly[d] to his integrity,[e] so that[f] you stirred me up to destroy him[g] without reason.”[h]

4 But[i] Satan answered the Lord, “Skin for[j] skin![k] Indeed, a man will give up[l] all that he has to save his life.[m] 5 But extend your hand and strike his bone and his flesh,[n] and he will no doubt[o] curse you to your face!”

6 So the Lord said to Satan, “All right,[p] he is[q] in your power;[r] only preserve[s] his life.”

Job’s Integrity in Suffering

7 So Satan went out from the presence of the Lord, and he afflicted[t] Job with a malignant ulcer[u] from the soles of his feet to the top of his head.[v] 8 Job took a shard of broken pottery to scrape[w] himself[x] with while he was sitting[y] among the ashes.[z]

9 Then[aa] his wife said to him, “Are you still holding firmly to your integrity?[ab] Curse[ac] God, and die!”[ad] 10 But he replied,[ae] “You’re talking like one of the godless women[af] would do! Should we receive[ag] what is good from God, and not also[ah] receive[ai] what is evil?”[aj] In all this Job did not sin by what he said.[ak]

The Visit of Job’s Friends[al]

11 When Job’s three friends heard about all this calamity that had happened to him, each of them came from his own country[am]—Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite.[an] They met together[ao] to come to show sympathy[ap] for him and to console[aq] him. 12 But when they gazed intently[ar] from a distance but did not recognize[as] him, they began to weep loudly. Each of them tore his robes, and they threw dust into the air over their heads.[at] 13 Then they sat down with him on the ground for seven days and seven nights, yet no one spoke a word to him, for they saw that his pain[au] was very great.[av]

Notas al pie

  1. Job 2:1 tc This last purpose clause has been omitted in some Greek versions.
  2. Job 2:2 tn Heb “answered the Lord and said” (also in v. 4). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons.
  3. Job 2:2 tn See the note on this phrase in 1:7.
  4. Job 2:3 tn The form is the Hiphil participle, “make strong, seize, hold fast.” It is the verbal use here; joined with עֹדֶנּוּ (ʿodennu, “yet he”) it emphasizes that “he still holds firmly.” The testing has simply strengthened Job in his integrity.
  5. Job 2:3 tn This is the same word used to describe Job as “blameless, pure.” Here it carries the idea of “integrity”; Job remained blameless, perfect.
  6. Job 2:3 tn The vav (ו) with the preterite is used here to express the logical conclusion or consequence of what was stated previously. God is saying that Job has maintained his integrity, so that now it is clear that Satan moved against him groundlessly (GKC 328 §111.l).
  7. Job 2:3 tn The verb literally means “to swallow”; it forms an implied comparison in the line, indicating the desire of Satan to ruin him completely. See A Guillaume, “A Note on the Root bala`,” JTS 13 (1962): 320-23; and N. M. Sarna, “Epic Substratum in the Prose of Job,”JBL 76 (1957): 13-25, for a discussion of the Ugaritic deity Mot swallowing up the enemy.
  8. Job 2:3 sn Once again the adverb חִנָּם (khinnam, “gratis”) is used. It means “graciously, gratis, free, without cause, for no reason.” Here the sense has to be gratuitously, for no reason.” The point of the verb חָנַן (khanan, “to be gracious”) and its derivatives is that the action is undeserved. In fact, they would deserve the opposite. Sinners seeking grace deserve punishment. Here, Job deserves reward, not suffering.
  9. Job 2:4 tn The form is the simple preterite with the vav (ו) consecutive. However, the speech of Satan is in contrast to what God said, even though in narrative sequence.
  10. Job 2:4 tn The preposition בְּעַד (beʿad) designates interest or advantage arising from the idea of protection for (“for the benefit of”); see IBHS 201-2 §11.2.7a.
  11. Job 2:4 sn The meaning of the expression is obscure. It may come from the idea of sacrificing an animal or another person in order to go free, suggesting the expression that one type of skin that was worth less was surrendered to save the more important life. Satan would then be saying that Job was willing for others to die for him to go free, but not himself. “Skin” would be a synecdoche of the part for the whole (like the idiomatic use of skin today for a person in a narrow escape). The second clause indicates that God has not even scratched the surface because Job has been protected. His “skin” might have been scratched, but not his flesh and bone! But if his life had been put in danger, he would have responded differently.
  12. Job 2:4 tc The LXX has “make full payment, pay a full price” (LSJ 522 s.v. ἐκτίνω).
  13. Job 2:4 tn Heb “Indeed, all that a man has he will give for his life.”
  14. Job 2:5 sn The “bones and flesh” are idiomatic for the whole person, his physical and his psychical/spiritual being (see further H. W. Wolff, Anthropology of the Old Testament, 26-28).
  15. Job 2:5 sn This is the same oath formula found in 1:11; see the note there.
  16. Job 2:6 tn The particle הִנּוֹ (hinno) is literally, “here he is!” God presents Job to Satan, with the restriction on preserving Job’s life.
  17. Job 2:6 tn The LXX has “I deliver him up to you.”
  18. Job 2:6 tn Heb “hand.”
  19. Job 2:6 sn The irony of the passage comes through with this choice of words. The verb שָׁמַר (shamar) means “to keep; to guard; to preserve.” The exceptive clause casts Satan in the role of a savior—he cannot destroy this life but must protect it.
  20. Job 2:7 tn The verb is נָכָה (nakhah, “struck, smote”); it can be rendered in this context as “afflicted.”
  21. Job 2:7 sn The general consensus is that Job was afflicted with a leprosy known as elephantiasis, named because the rough skin and the swollen limbs are animal-like. The Hebrew word שְׁחִין (shekhin, “boil”) can indicate an ulcer as well. Leprosy begins with such, but so do other diseases. Leprosy normally begins in the limbs and spreads, but Job was afflicted everywhere at once. It may be some other disease also characterized by such a malignant ulcer. D. J. A. Clines has a thorough bibliography on all the possible diseases linked to this description (Job [WBC], 48). See also HALOT 1460 s.v. שְׁחִין.
  22. Job 2:7 tn Heb “crown.”
  23. Job 2:8 tn The verb גָּרַד (garad) is a hapax legomenon (only occurring here). Modern Hebrew has retained a meaning “to scrape,” which is what the cognate Syriac and Arabic indicate. In the Hitpael it would mean “scrape himself.”
  24. Job 2:8 sn The disease required constant attention. The infection and pus had to be scraped away with a piece of broken pottery in order to prevent the spread of the infection. The skin was so disfigured that even his friends did not recognize him (2:12). The book will add that the disease afflicted him inwardly, giving him a foul breath and a loathsome smell (19:17, 20). The sores bred worms; they opened and ran, and closed and tightened (16:8). He was tormented with dreams (7:14). He felt like he was choking (7:14). His bones were racked with burning pain (30:30). And he was not able to rise from his place (19:18). The disease was incurable, but it would last for years, leaving the patient longing for death.
  25. Job 2:8 tn The construction uses the disjunctive vav (ו) with the independent pronoun with the active participle. The construction connects this clause with what has just been said, making this a circumstantial clause.
  26. Job 2:8 sn Among the ashes. It is likely that the “ashes” refers to the place outside the city where the rubbish was collected and burnt, i.e., the ash-heap (cf. CEV). This is the understanding of the LXX, which reads “dung-hill outside the city.”
  27. Job 2:9 tn The versions have some information here that is interesting, albeit fanciful. The Targum calls her “Dinah.” The LXX has “when a long time had passed.” But the whole rendering of the LXX is paraphrastic: “How long will you hold out, saying, ‘Behold, I wait yet a little while, expecting the hope of my deliverance?’ for behold, your memorial is abolished from the earth, even your sons and daughters, the pangs and pains of my womb which I bore in vain with sorrows, and you yourself sit down to spend the night in the open air among the corruption of worms, and I am a wanderer and a servant from place to place and house to house, waiting for the setting sun, that I may rest from my labors and pains that now beset me, but say some word against the Lord and die.”
  28. Job 2:9 sn See R. D. Moore, “The Integrity of Job,” CBQ 45 (1983): 17-31. The reference of Job’s wife to his “integrity” could be a precursor of the conclusion reached by Elihu in 32:2 where he charged Job with justifying himself rather than God.
  29. Job 2:9 tn The verb is literally בָּרַךְ, (barakh, “bless”). As in the earlier uses, the meaning probably has more to do with renouncing God than of speaking a curse. The actual word may be taken as a theological euphemism for the verb קִלֵּל (qillel, “curse”). If Job’s wife had meant that he was trying to justify himself rather than God, “bless God” might be translated “speak well of God,” the resolution accepted by God in 42:7-8 following Job’s double confession of having spoken wrongly of God (40:3-5; 42:1-6). sn The church fathers were quick to see here again the role of the wife in the temptation—she acts as the intermediary between Satan and Job, pressing the cause for him. However, Job’s wife has been demonized falsely. Job did not say that she was a foolish woman, only that she was speaking like one of them (2:10). Also, Job did not exclude her from sharing in his suffering (“should we receive”). He evidently recognized that her words were the result of her personal loss and pain as well as the desire to see her husband’s suffering ended. When God gave instructions for the restoration of Job’s friends because of their foolish words (42:7-9), no mention is made of any need for Job’s wife to be restored.
  30. Job 2:9 tn The imperative with the conjunction in this expression serves to express the certainty that will follow as the result or consequence of the previous imperative (GKC 324-25 §110.f).
  31. Job 2:10 tn Heb “he said to her.”
  32. Job 2:10 tn The word “foolish” (נָבָל, naval) has to do with godlessness more than silliness (Ps 14:1). To be foolish in this sense is to deny the nature and the work of God in life its proper place. See A. Phillips, “NEBALA—A Term for Serious Disorderly Unruly Conduct,” VT 25 (1975): 237-41; and W. M. W. Roth, “NBL,” VT 10 (1960): 394-409.
  33. Job 2:10 tn The verb קִבֵּל (qibbel) means “to accept, receive.” It is attested in the Amarna letters with the meaning “receive meekly, patiently.”
  34. Job 2:10 tn The adverb גָּם (gam, “also, even”) is placed here before the first clause, but belongs with the second. It intensifies the idea (see GKC 483 §153). See also C. J. Labuschagne, “The Emphasizing Particle GAM and Its Connotations,” Studia Biblica et Semitica, 193-203.
  35. Job 2:10 tn The two verbs in this sentence, Piel imperfects, are deliberative imperfects; they express the reasoning or deliberating in the interrogative sentences.
  36. Job 2:10 tn A question need not be introduced by an interrogative particle or adverb. The natural emphasis on the words is enough to indicate it is a question (GKC 473 §150.a).sn The Hebrew words טוֹב (tov, “good”) and רַע (raʿ, “evil”) have to do with what affects life. That which is good benefits people because it produces, promotes and protects life; that which is evil brings calamity and disaster, it harms, pains, or destroys life.
  37. Job 2:10 tn Heb “sin with his lips,” an idiom meaning he did not sin by what he said.
  38. Job 2:11 sn See N. C. Habel, “‘Only the Jackal is My Friend,’ On Friends and Redeemers in Job,” Int 31 (1977): 227-36.
  39. Job 2:11 tn Heb “a man from his place”; this is the distributive use, meaning “each man came from his place.”
  40. Job 2:11 sn Commentators have tried to analyze the meanings of the names of the friends and their locations. Not only has this proven to be difficult (Teman is the only place that is known), it is not necessary for the study of the book. The names are probably not symbolic of the things they say.
  41. Job 2:11 tn The verb can mean that they “agreed together,” but it also (and more likely) means that they came together at a meeting point to go visit Job together.
  42. Job 2:11 tn The verb “to show grief” is נוּד (nud), and literally signifies “to shake the head.” It may be that his friends came to show the proper sympathy and express the appropriate feelings. They were not ready for what they found.
  43. Job 2:11 tn The second infinitive is from נָחָם (nakham, “to comfort, console” in the Piel). This word may be derived from a word with a meaning of sighing deeply.
  44. Job 2:12 tn Heb “they lifted up their eyes.” The idiom “to lift up the eyes” (or “to lift up the voice”) is intended to show a special intensity in the effort. Here it would indicate that they were trying to see Job from a great distance away.
  45. Job 2:12 tn The Hiphil perfect here should take the nuance of potential perfect—they were not able to recognize him. In other words, this does not mean that they did not know it was Job, only that he did not look anything like the Job they knew.
  46. Job 2:12 tn Heb “they tossed dust skyward over their heads.”
  47. Job 2:13 tn The word כְּאֵב (keʾev) means “pain”—both mental and physical pain. The translation of “grief” captures only part of its emphasis.
  48. Job 2:13 sn The three friends went into a more severe form of mourning, one that is usually reserved for a death. E. Dhorme says it is a display of grief in its most intense form (Job, 23); for one of them to speak before the sufferer spoke would have been wrong.
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Job 3
New English Translation

II. Job’s Dialogue With His Friends (3:1-27:23)[a]

Job Regrets His Birth

3 After this Job opened his mouth[b] and cursed[c] the day he was born.[d] 2 Job spoke up[e] and said:

3 “Let the day on which[f] I was born[g] perish,
and the night that said,[h]
‘A man[i] has been conceived!’[j]
4 That day[k]—let it be darkness;[l]
let not God on high regard[m] it,
nor let light shine[n] on it!
5 Let darkness and the deepest shadow[o] claim it;[p]
let a cloud settle on it;
let whatever blackens the day[q] terrify it.
6 That night—let darkness seize[r] it;
let it not be included[s] among the days of the year;
let it not enter among the number of the months![t]
7 Indeed,[u] let that night be barren;[v]
let no shout of joy[w] penetrate[x] it!
8 Let those who curse the day[y] curse it[z]—
those who are prepared to rouse[aa] Leviathan.[ab]
9 Let its morning stars[ac] be darkened;
let it wait[ad] for daylight but find none,[ae]
nor let it see the first rays[af] of dawn,
10 because it[ag] did not shut the doors[ah] of my mother’s womb on me,[ai]
nor did it hide trouble[aj] from my eyes.

Job Wishes He Had Died at Birth[ak]

11 “Why did I not[al] die[am] at birth,[an]
and why did I not expire
as[ao] I came out of the womb?
12 Why did the knees welcome me,[ap]
and why were there[aq] two breasts[ar]
that I might nurse at them?[as]
13 For now[at] I would be lying down
and[au] would be quiet,[av]
I would be asleep and then at peace[aw]
14 with kings and counselors of the earth
who built for themselves places now desolate,[ax]
15 or with princes who possessed gold,[ay]
who filled their palaces[az] with silver.
16 Or why[ba] was[bb] I not buried[bc]
like a stillborn infant,[bd]
like infants[be] who have never seen the light?[bf]
17 There[bg] the wicked[bh] cease[bi] from turmoil,[bj]
and there the weary[bk] are at rest.
18 There[bl] the prisoners[bm] relax[bn] together;[bo]
they do not hear the voice of the oppressor.[bp]
19 Small and great are[bq] there,
and the slave is free[br] from his master.[bs]

Longing for Death[bt]

20 “Why does God[bu] give[bv] light to one who is in misery,[bw]
and life to those[bx] whose soul is bitter,
21 to[by] those who wait[bz] for death that[ca] does not come,
and search for it[cb]
more than for hidden treasures,
22 who rejoice[cc] even to jubilation,[cd]
and are exultant[ce] when[cf] they find the grave?[cg]
23 Why is light given[ch] to a man[ci]
whose way is hidden,[cj]
and whom God has hedged in?[ck]
24 For my sighing comes in place of[cl] my food,[cm]
and my groanings[cn] flow forth like water.[co]
25 For the very thing I dreaded[cp] has happened[cq] to me,
and what I feared has come upon me.[cr]
26 I have no ease,[cs] I have no quietness;
I cannot rest;[ct] turmoil has come upon me.”[cu]

Notas al pie

  1. Job 3:1 sn The previous chapters (1-2) were prose narrative, this chapter, however, commences the poetic section of the book (chs. 3-41) containing the cycles of speeches.
  2. Job 3:1 sn The detailed introduction to the speech with “he opened his mouth” draws the readers attention to what was going to be said. As the introduction to the poetic speech that follows (3:3-26), vv. 1-2 continue the prose style of chapters 1-2. Each of the subsequent speeches is introduced by such a prose heading.
  3. Job 3:1 tn The verb “cursed” is the Piel preterite from the verb קָלַל (qalal); this means “to be light” in the Qal stem, but here “to treat lightly, with contempt, curse.” See in general H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS); and A. C. Thiselton, “The Supposed Power of Words in the Biblical Writings,” JTS 25 (1974): 283-99.
  4. Job 3:1 tn Heb “his day” (so KJV, ASV, NAB). The Syriac has “the day on which he was born.” The context makes it clear that Job meant the day of his birth. But some have tried to offer a different interpretation, such as his destiny or his predicament. For this reason the Syriac clarified the meaning for their readers in much the same way as the present translation does by rendering “his day” as “the day he was born.” On the Syriac translation of the book of Job, see Heidi M. Szpek, Translation Technique in the Peshitta to Job (SBLDS).
  5. Job 3:2 tc The text has וַיַּעַן (vayyaʿan), literally, “and he answered.” The LXX simply has “saying” for the entire verse. The Syriac, Targum, and Greek A agree with the MT. “[Someone] answered and said” is phraseology characteristic of all the speeches in Job beginning with Satan in 1:9. No other portion of the OT employs this phraseology as often or as consistently.
  6. Job 3:3 tn The relative clause is carried by the preposition with the resumptive pronoun: “the day [which] I was born in it” meaning “the day on which I was born” (see GKC 486-88 §155.f, i).
  7. Job 3:3 tn The verb is the Niphal imperfect. It may be interpreted in this dependent clause (1) as representing a future event from some point of time in the past—“the day on which I was born” or “would be born” (see GKC 316 §107.k). Or (2) it may simply serve as a preterite indicating action that is in the past.
  8. Job 3:3 tn The MT simply has “and the night—it said….” By simple juxtaposition with the parallel construction (“on which I was born”) the verb “it said” must be a relative clause explaining “the night.” Rather than supply “in which” and make the verb passive (which is possible since no specific subject is provided, but leaves open the question of who said it), it is preferable to take the verse as a personification. First Job cursed the day; now he cursed the night that spoke about what it witnessed. See A. Ehrman, “A Note on the Verb ʾamar,” JQR 55 (1964/65): 166-67.
  9. Job 3:3 tn The word is גֶּבֶר (gever, “a man”). The word usually distinguishes a man as strong, distinct from children and women. Translations which render this as “boy” (to remove the apparent contradiction of an adult being “conceived” in the womb) miss this point.
  10. Job 3:3 sn The announcement at birth is to the fact that a male was conceived. The same parallelism between “brought forth/born” and “conceived” may be found in Ps 51:7 HT (51:5 ET). The motifs of the night of conception and the day of birth will be developed by Job. For the entire verse, which is more a wish or malediction than a curse, see S. H. Blank, “‘Perish the Day!’ A Misdirected Curse (Job 3:3),” Prophetic Thought, 61-63.
  11. Job 3:4 tn The first two words should be treated as a casus pendens (see D. J. A. Clines, Job [WBC], 69), referred to as an extraposition in recent grammarians.
  12. Job 3:4 sn This expression by Job is the negation of the divine decree at creation—“Let there be light,” and that was the first day. Job wishes that his first day be darkness: “As for that day, let there be darkness.” Since only God has this prerogative, Job adds the wish that God on high would not regard that day.
  13. Job 3:4 tn The verb דָּרַשׁ (darash) means “to seek, inquire,” and “to address someone, be concerned about something” (cf. Deut 11:12; Jer 30:14, 17). Job wants the day to perish from the mind of God.
  14. Job 3:4 tn The verb is the Hiphil of יָפַע (yafaʿ), which means here “cause to shine.” The subject is the term נְהָרָה (neharah, “light”), a hapax legomenon which is from the verb נָהַר (nahar, “to gleam” [see Isa 60:5]).
  15. Job 3:5 sn The translation of צַלְמָוֶת (tsalmavet, “shadow of death”) has been traditionally understood to indicate a dark, death shadow (supported in the LXX), but many scholars think it may not represent the best etymological analysis of the word. The word may be connected to an Arabic word which means “to be dark,” and an Akkadian word meaning “black.” It would then have to be repointed throughout its uses to צַלְמוּת (tsalmut) forming an abstract ending. It would then simply mean “darkness” rather than “shadow of death.” Or the word can be understood as an idiomatic expression meaning “gloom” that is deeper than חֹשֶׁךְ (khoshekh; see HALOT 1029 s.v. צַלְמָוֶת). Since “darkness” has already been used in the line, the two together could possibly form a nominal hendiadys: “Let the deepest darkness….” There is a significant amount of literature on this; one may begin with W. L. Michel, “SLMWT, ‘Deep Darkness’ or ‘Shadow of Death’?” BR 29 (1984): 5-20.
  16. Job 3:5 tn The verb is גָּאַל (gaʾal, “redeem, claim”). Some have suggested that the verb is actually the homonym “pollute.” This is the reading in the Targum, Syriac, Vulgate, and Rashi, who quotes from Mal 1:7, 12. See A. R. Johnson, “The Primary Meaning of ga’al,” VTSup 1 (1953): 67-77.
  17. Job 3:5 tn The expression “the blackness of the day” (כִּמְרִירֵי יוֹם, kimrire yom) probably means everything that makes the day black, such as events like eclipses. Job wishes that all ominous darknesses would terrify that day. It comes from the word כָּמַר (kamar, “to be black”), related to Akkadian kamaru (“to overshadow, darken”). The versions seem to have ignored the first letter and connected the word to מָרַר (marar, “be bitter”).
  18. Job 3:6 tn The verb is simply לָקַח (laqakh, “to take”). Here it conveys a strong sense of seizing something and not letting it go.
  19. Job 3:6 tn The pointing of the verb is meant to connect it with the root חָדָה (khadah, “rejoice”). But the letters in the text were correctly understood by the versions to be from יָחַד (yakhad, “to be combined, added”). See G. Rendsburg, “Double Polysemy in Genesis 49:6 and Job 3:6, ” CBQ 44 (1982): 48-51.
  20. Job 3:6 sn The choice of this word for “moons,” יְרָחִים (yerakhim) instead of חֳדָשִׁים (khodashim) is due to the fact that “month” here is not a reference for which an exact calendar date is essential (in which case חֹדֶשׁ [khodesh] would have been preferred). See J. Segal, “‘yrh’ in the Gezer ‘Calendar,’” JSS 7 (1962): 220, n. 4. Twelve times in the OT יֶרַח (yerakh) means “month” (Exod 2:2; Deut 21:13; 33:14; 1 Kgs 6:37, 38; 8:2; 2 Kgs 15:13; Zech 11:8; Job 3:6; 7:3; 29:2; 39:2).
  21. Job 3:7 tn The particle הִנֵּה (hinneh, “behold”) in this sentence focuses the reader’s attention on the statement to follow.
  22. Job 3:7 tn The word גַּלְמוּד (galmud) probably has here the idea of “barren” rather than “solitary.” See the parallelism in Isa 49:21. In Job it seems to carry the idea of “barren” in 15:34, and “gloomy” in 30:3. Barrenness can lead to gloom.
  23. Job 3:7 tn The word is from רָנַן (ranan, “to give a ringing cry” or “shout of joy”). The sound is loud and shrill.
  24. Job 3:7 tn The verb is simply בּוֹא (boʾ, “to enter”). The NIV translates interpretively “be heard in it.” A shout of joy, such as at a birth, that “enters” a day is certainly heard on that day.
  25. Job 3:8 tn Not everyone is satisfied with the reading of the MT. Gordis thought “day” should be “sea,” and “cursers” should be “rousers” (changing ʾalef to ʿayin; cf. NRSV). This is an unnecessary change, for there is no textual problem in the line (D. J. A. Clines, Job [WBC], 71). Others have taken the reading “sea” as a personification and accepted the rest of the text, gaining the sense of “those whose magic binds even the sea monster of the deep” (e.g., NEB).sn Those who curse the day are probably the professional enchanters and magicians who were thought to cast spells on days and overwhelm them with darkness and misfortune. The myths explained eclipses as the dragon throwing its folds around the sun and the moon, thus engulfing or swallowing the day and the night. This interpretation matches the parallelism better than the interpretation that says these are merely professional mourners.
  26. Job 3:8 tn The verb is probably “execrate, curse,” from קָבַב (qavav). But E. Ullendorff took it from נָקַב (naqav, “pierce”) and gained a reading “Let the light rays of day pierce it (i.e., the night) apt even to rouse Leviathan” (“Job 3:8, ” VT 11 [1961]: 350-51).
  27. Job 3:8 tn The verbal adjective עָתִיד (ʿatid) means “ready, prepared.” Here it has a substantival use similar to that of participles. It is followed by the Polel infinitive construct עֹרֵר (ʿorer). The infinitive without the preposition serves as the object of the preceding verbal adjective (GKC 350 §114.m).
  28. Job 3:8 sn Job employs here the mythological figure Leviathan, the monster of the deep or chaos. Job wishes that such a creation of chaos could be summoned by the mourners to swallow up that day. See E. Ullendorff, “Job 3:8, ” VT 11 (1961): 350-51.
  29. Job 3:9 tn Heb “the stars of its dawn.” The word נֶשֶׁף (neshef) can mean “twilight” or “dawn.” In this context the morning stars are in mind. Job wishes that the morning stars—that should announce the day—go out.
  30. Job 3:9 tn The verb “wait, hope” has the idea of eager expectation and preparation. It is used elsewhere of waiting on the Lord with anticipation.
  31. Job 3:9 tn The absolute state אַיִן (ʾayin, “there is none”) is here used as a verbal predicate (see GKC 480 §152.k). The concise expression literally says “and none.”
  32. Job 3:9 sn The expression is literally “the eyelids of the morning.” This means the very first rays of dawn (see also Job 41:18). There is some debate whether it refers to “eyelids” or “eyelashes” or “eyeballs.” If the last, it would signify the flashing eyes of a person. See for the Ugaritic background H. L. Ginsberg, The Legend of King Keret (BASORSup), 39; see also J. M. Steadman, “‘Eyelids of Morn’: A Biblical Convention,” HTR 56 (1963): 159-67.
  33. Job 3:10 tn The subject is still “that night.” Here, at the end of this first section, Job finally expresses the crime of that night—it did not hinder his birth.
  34. Job 3:10 sn This use of doors for the womb forms an implied comparison; the night should have hindered conception (see Gen 20:18 and 1 Sam 1:5).
  35. Job 3:10 tn The Hebrew has simply “my belly [= womb].” The suffix on the noun must be objective—it was the womb of Job’s mother in which he lay before his birth. See however N. C. Habel, “The Dative Suffix in Job 33:13, ” Bib 63 (1982): 258-59, who thinks it is deliberately ambiguous.
  36. Job 3:10 tn The word עָמָל (ʿamal) means “work, heavy labor, agonizing labor, struggle” with the idea of fatigue and pain.
  37. Job 3:11 sn Job follows his initial cry with a series of rhetorical questions. His argument runs along these lines: since he was born (v. 10), the next chance he had of escaping this life of misery would have been to be still born (vv. 11-12, 16). In vv. 13-19 Job considers death as falling into a peaceful sleep in a place where there is no trouble. The high frequency of rhetorical questions in series is a characteristic of the book of Job that sets it off from all other portions of the OT. The effect is primarily dramatic, creating a tension that requires resolution. See W. Watson, Classical Hebrew Poetry, 340-41.
  38. Job 3:11 tn The negative only occurs with the first clause, but it extends its influence to the parallel second clause (GKC 483 §152.z).
  39. Job 3:11 tn The two verbs in this verse are both prefix conjugations; they are clearly referring to the past and should be classified as preterites. E. Dhorme (Job, 32) notes that the verb “I came out” is in the perfect to mark its priority in time in relation to the other verbs.
  40. Job 3:11 tn The translation “at birth” is very smooth, but catches the meaning and avoids the tautology in the verse. The line literally reads “from the womb.” The second half of the verse has the verb “I came out/forth” which does double duty for both parallel lines. The second half uses “belly” for the womb.
  41. Job 3:11 tn The two halves of the verse use the prepositional phrases (“from the womb” and “from the belly I went out”) in the temporal sense of “on emerging from the womb.”
  42. Job 3:12 tn The verb קִדְּמוּנִי (qiddemuni) is the Piel from קָדַם (qadam), meaning “to come before; to meet; to prevent.” Here it has the idea of going to meet or welcome someone. In spite of various attempts to connect the idea to the father or to adoption rites, it probably simply means the mother’s knees that welcome the child for nursing. See R. de Vaux, Ancient Israel, 42.sn The sufferer is looking back over all the possible chances of death, including when he was brought forth, placed on the knees or lap, and breastfed.
  43. Job 3:12 tn There is no verb in the second half of the verse. The idea simply has, “and why breasts that I might suck?”
  44. Job 3:12 sn The commentaries mention the parallel construction in the writings of Ashurbanipal: “You were weak, Ashurbanipal, you who sat on the knees of the goddess, queen of Nineveh; of the four teats that were placed near to your mouth, you sucked two and you hid your face in the others” (M. Streck, Assurbanipal [VAB], 348).
  45. Job 3:12 tn Heb “that I might suckle.” The verb is the Qal imperfect of יָנַק (yanaq, “suckle”). Here the clause is subordinated to the preceding question and so functions as a final imperfect.
  46. Job 3:13 tn The word עַתָּה (ʿattah, “now”) may have a logical nuance here, almost with the idea of “if that had been the case…” (IBHS 667-68 §39.3.4f). However, the temporal “now” is retained in translation since the imperfect verb following two perfects “suggests what Job’s present state would be if he had had the quiet of a still birth” (J. E. Hartley, Job [NICOT], 95, n. 23). Cf. GKC 313 §106.p.
  47. Job 3:13 tn The copula on the verb indicates a sequence for the imperfect: “and then I would….” In the second half of the verse it is paralleled by “then.”
  48. Job 3:13 tn The text uses a combination of the perfect (lie down/sleep) and imperfect (quiet/rest). The particle עַתָּה (ʿattah, “now”) gives to the perfect verb its conditional nuance. It presents actions in the past that are not actually accomplished but seen as possible (GKC 313 §106.p).
  49. Job 3:13 tn The last part uses the impersonal verb “it would be at rest for me.”
  50. Job 3:14 tn The difficult term חֳרָבוֹת (khoravot) is translated “desolate [places]”. The LXX confused the word and translated it “who gloried in their swords.” One would expect a word for monuments, or tombs (T. K. Cheyne emended it to “everlasting tombs” [“More Critical Gleanings in Job,” ExpTim 10 (1898/99): 380-83]). But this difficult word is of uncertain etymology and therefore cannot simply be made to mean “royal tombs.” The verb means “be desolate, solitary.” In Isa 48:21 there is the clear sense of a desert. That is the meaning of Assyrian huribtu. It may be that like the pyramids of Egypt these tombs would have been built in the desert regions. Or it may describe how they rebuilt ruins for themselves. He would be saying then that instead of lying here in pain and shame if he had died he would be with the great ones of the earth. Otherwise, the word could be interpreted as a metonymy of effect, indicating that the once glorious tomb now is desolate. But this does not fit the context—the verse is talking about the state of the great ones after their death.
  51. Job 3:15 tn The expression simply has “or with princes gold to them.” The noun is defined by the noun clause serving as a relative clause (GKC 486 §155.e).
  52. Job 3:15 tn Heb “filled their houses.” There is no reason here to take “houses” to mean tombs; the “houses” refer to the places the princes lived (i.e., palaces). The reference is not to the practice of burying treasures with the dead. It is simply saying that if Job had died he would have been with the rich and famous in death.
  53. Job 3:16 tn The verb is governed by the interrogative of v. 12 that introduces this series of rhetorical questions.
  54. Job 3:16 tn The verb is again the prefix conjugation, but the narrative requires a past tense, or preterite.
  55. Job 3:16 tn Heb “hidden.” The LXX paraphrases: “an untimely birth, proceeding from his mother’s womb.”
  56. Job 3:16 tn The noun נֵפֶל (nefel, “miscarriage”) is the abortive thing that falls (hence the verb) from the womb before the time is ripe (Ps 58:9). The idiom using the verb “to fall” from the womb means to come into the world (Isa 26:18). The epithet טָמוּן (tamun, “hidden”) is appropriate to the verse. The child comes in vain, and disappears into the darkness—it is hidden forever.
  57. Job 3:16 tn The word עֹלְלִים (ʿolelim) normally refers to “nurslings.” Here it must refer to infants in general since it refers to a stillborn child.
  58. Job 3:16 tn The relative clause does not have the relative pronoun; the simple juxtaposition of words indicates that it is modifying the infants.
  59. Job 3:17 sn The reference seems to be death, or Sheol, the place where the infant who is stillborn is either buried (the grave) or resides (the place of departed spirits) and thus does not see the light of the sun.
  60. Job 3:17 sn The wicked are the ungodly, those who are not members of the covenant (normally) and in this context especially those who oppress and torment other people.
  61. Job 3:17 tn The parallelism uses the perfect verb in the first parallel part, and the imperfect opposite it in the second. Since the verse projects to the grave or Sheol (“there”) where the action is perceived as still continuing or just taking place, both receive an English present tense translation (GKC 312 §106.l).
  62. Job 3:17 tn Here the noun רֹגז (rogez) refers to the agitation of living as opposed to the peaceful rest of dying. The associated verb רָגַז (ragaz) means “to be agitated, excited.” The expression indicates that they cease from troubling, meaning all the agitation of their own lives.
  63. Job 3:17 tn The word יָגִיעַ (yagiaʿ) means “exhausted, wearied”; it is clarified as a physical exhaustion by the genitive of specification (“with regard to their strength”).
  64. Job 3:18 tn “There” is not in the Hebrew text, but is supplied from the context.
  65. Job 3:18 tn The LXX omits the verb and translates the noun not as prisoners but as “old men” or “men of old time.”
  66. Job 3:18 tn The verb שַׁאֲנָנוּ (shaʾananu) is the Palel of שָׁאַן (shaʾan) which means “to rest.” It refers to the normal rest or refreshment of individuals; here it is contrasted with the harsh treatment normally put on prisoners.
  67. Job 3:18 sn See further J. C. de Moor, “Lexical Remarks Concerning yahad and yahdaw,” VT 7 (1957): 350-55.
  68. Job 3:18 tn Or “taskmaster.” The same Hebrew word is used for the taskmasters in Exod 3:7.
  69. Job 3:19 tn The versions have taken the pronoun in the sense of the verb “to be.” Others give it the sense of “the same thing,” rendering the verse as “small and great, there is no difference there.” GKC 437 §135.a, n. 1, follows this idea with a meaning of “the same.”
  70. Job 3:19 tn The LXX renders this as “unafraid,” although the negative has disappeared in some mss to give the reading “and the servant that feared his master.” See I. Mendelsohn, “The Canaanite Term for ‘Free Proletarian’,” BASOR 83 (1941): 36-39; idem, “New Light on hupsu,” BASOR 139 (1955): 9-11.
  71. Job 3:19 tn The plural “masters” could be taken here as a plural of majesty rather than as referring to numerous masters.
  72. Job 3:20 sn Since he has survived birth, Job wonders why he could not have died a premature death. He wonders why God gives light and life to those who are in misery. His own condition throws gloom over life, and so he poses the question first generally, for many would prefer death to misery (20-22); then he comes to the individual, himself, who would prefer death (23). He closes his initial complaint with some depictions of his suffering that afflicts him and gives him no rest (24-26).
  73. Job 3:20 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
  74. Job 3:20 tn The verb is the simple imperfect, expressing the progressive imperfect nuance. But there is no formal subject to the verb, prompting some translations to make it passive in view of the indefinite subject (so, e.g., NAB, NIV, NRSV). Such a passive could be taken as a so-called “divine passive” by which God is the implied agent. Job clearly means God here, but he stops short of naming him (see also the note on “God” earlier in this verse).sn In vv. 11, 12, and 16 there was the first series of questions in which Job himself was in question. Now the questions are more general for all mankind—why should the sufferers in general have been afflicted with life?
  75. Job 3:20 sn In v. 10 the word was used to describe the labor and sorrow that comes from it; here the one in such misery is called the עָמֵל (ʿamel, “laborer, sufferer”).
  76. Job 3:20 tn The second colon now refers to people in general because of the plural construct מָרֵי נָפֶשׁ (mare nafesh, “those bitter of soul/life”). One may recall the use of מָרָה (marah, “bitter”) by Naomi to describe her pained experience as a poor widow in Ruth 1:20, or the use of the word to describe the bitter oppression inflicted on Israel by the Egyptians (Exod 1:14). Those who are “bitter of soul” are those whose life is overwhelmed with painful experiences and suffering.
  77. Job 3:21 tn The verse simply begins with the participle in apposition to the expressions in the previous verse describing those who are bitter. The preposition is added from the context.
  78. Job 3:21 tn The verb is the Piel participle of חָכָה (khakhah, “to wait for” someone; Yahweh is the object in Isa 8:17; 64:3; Ps 33:20). Here death is the supreme hope of the miserable and the suffering.
  79. Job 3:21 tn The verse simply has the form אֵין (ʾen, “there is not”) with a pronominal suffix and a conjunction—“and there is not it” or “and it is not.” The LXX and the Vulgate add a verb to explain this form: “and obtain it not.”
  80. Job 3:21 tn The parallel verb is now a preterite with a vav (ו) consecutive; it therefore has the nuance of a characteristic perfect or gnomic perfect—the English present tense.sn The verb חָפַר (khafar) means “to dig; to excavate.” It may have the accusative of the thing that is being sought (Exod 7:24), but here it is followed by a comparative min (מִן). The verse therefore describes the sufferers who excavate or dig the ground to find death, more than others who seek for treasure.
  81. Job 3:22 tn Here too the form is the participle in apposition “to him who is in misery” in v. 20. It continues the description of those who are destitute and would be delighted to die.
  82. Job 3:22 tn The Syriac has “and gather themselves together,” possibly reading גִּיל (gil, “rejoicing”) as גַּל (gal, “heap”). Some have tried to emend the text to make the word mean “heap” or “mound,” as in a funerary mound. While one could argue for a heap of stones as a funerary mound, the passage has already spoken of digging a grave, which would be quite different. And while such a change would make a neater parallelism in the verse, there is no reason to force such; the idea of “jubilation” fits the tenor of the whole verse easily enough and there is no reason to change it. A similar expression is found in Hos 9:1, which says, “rejoice not, O Israel, with jubilation.” Here the idea then is that these sufferers would rejoice “to the point of jubilation” at death.
  83. Job 3:22 tn This sentence also parallels an imperfect verb with the substantival participle of the first colon. It is translated as an English present tense.
  84. Job 3:22 tn The particle could be “when” or “because” in this verse.
  85. Job 3:22 sn The expression “when they find a grave” means when they finally die. The verse describes the relief and rest that the sufferer will obtain when the long-awaited death is reached.
  86. Job 3:23 tn This first part of the verse, “Why is light given,” is supplied from the context. In the Hebrew text the verse simply begins with “to a man….” It is also in apposition to the construction in v. 20. But after so many qualifying clauses and phrases, a restatement of the subject (light, from v. 20) is required.
  87. Job 3:23 sn After speaking of people in general (in the plural in vv. 21 and 22), Job returns to himself specifically (in the singular, using the same word גֶּבֶר [gever, “a man”] that he employed of himself in v. 3). He is the man whose way is hidden. The clear path of his former life has been broken off, or as the next clause says, hedged in so that he is confined to a life of suffering. The statement includes the spiritual perplexities that this involves. It is like saying that God is leading him in darkness and he can no longer see where he is going.
  88. Job 3:23 tn The LXX translated “to a man whose way is hidden” with the vague paraphrase “death is rest to [such] a man.” The translators apparently combined the reference to “the grave” in the previous verse with “hidden”
  89. Job 3:23 tn The verb is the Hiphil of סָכַךְ (sakhakh, “to hedge in”). The key parallel passage is Job 19:8, which says, “He has blocked [גָּדַר, gadar] my way so I cannot pass, and has set darkness over my paths.” To be hedged in is an implied metaphor, indicating that the pathway is concealed and enclosed. There is an irony in Job’s choice of words in light of Satan’s accusation in 1:10. It is heightened further when the same verb is employed by God in 38:8 (see F. I. Andersen, Job [TOTC], 109).
  90. Job 3:24 tn For the prepositional לִפְנֵי (lifne), the temporal meaning “before” (“my sighing comes before I eat”) makes very little sense here (as the versions have it). The meaning “in place of, for” fits better (see 1 Sam 1:16, “count not your handmaid for a daughter of Belial”).
  91. Job 3:24 sn The line means that Job’s sighing, which results from the suffering (metonymy of effect) is his constant, daily food. Parallels like Ps 42:3 which says “my tears have been my bread/food” show a similar figure.
  92. Job 3:24 tn The word normally describes the “roaring” of a lion (Job 4:10), but it is used for the loud groaning or cries of those in distress (Pss 22:1; 32:3).
  93. Job 3:24 tn This second colon is paraphrased in the LXX to say, “I weep being beset with terror.” The idea of “pouring forth water” while groaning can be represented by “I weep.” The word “fear, terror” anticipates the next verse.
  94. Job 3:25 tn The construction uses the cognate accusative with the verb: “the fear I feared,” or “the dread thing I dreaded” (פַחַד פָּחַדְתִּי, fakhad pakhadti). The verb פָּחַד (pakhad) has the sense of “dread” and the noun the meaning “thing dreaded.” The structure of the sentence with the perfect verb followed by the preterite indicates that the first action preceded the second—he feared something but then it happened. Some commentaries suggest reading this as a conditional clause followed by the present tense translation: “If I fear a thing it happens to me” (see A. B. Davidson, Job, 24). The reason for this change is that it is hard for some to think that in his prime Job had such fears. He did have a pure trust and confidence in the Lord (16:19; 29:18ff). But on the other hand, he did make sacrifices for his sons because he thought they might sin. There is evidence to suggest that he was aware that calamity could strike, and this is not necessarily incompatible with trust.
  95. Job 3:25 tn The verb אָתָה (ʾatah) is Aramaic and is equivalent to the Hebrew verb בּוֹא (boʾ, “come, happen”).
  96. Job 3:25 tn The final verb is יָבֹא (yavoʾ, “has come”). It appears to be an imperfect, but since it is parallel to the preterite of the first colon it should be given that nuance here. Of course, if the other view of the verse is taken, then this would simply be translated as “comes,” and the preceding preterite also given an English present tense translation.
  97. Job 3:26 tn The LXX “peace” bases its rendering on שָׁלַם (shalam) and not שָׁלָה (shalah), which retains the original vav (ו). The verb means “to be quiet, to be at ease.”
  98. Job 3:26 tn The verb is literally “and I do/can not rest.” A potential perfect nuance fits this passage well. The word נוּחַ (nuakh, “rest”) implies “rest” in every sense, especially in contrast to רֹגֶז (rogez, “turmoil, agitation” [vv. 26 and 17]).
  99. Job 3:26 tn The last clause simply has “and trouble came.” Job is essentially saying that since the trouble has come upon him there is not a moment of rest and relief.
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Proverbs 15
New English Translation

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

Notas al pie

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

Concluding Exposition: Old and New Sacrifices Contrasted

10 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship.[a] 2 For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have[b] no further consciousness of sin? 3 But in those sacrifices[c] there is a reminder of sins year after year. 4 For it is impossible for the blood of bulls and goats to take away sins. 5 So when he came into the world, he said,

“Sacrifice and offering you did not desire, but a body you prepared for me.
6 “Whole burnt offerings and sin-offerings you took no delight in.
7 “Then I said, ‘Here I am:[d] I have come—it is written of me in the scroll of the book—to do your will, O God.’”[e]

8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them”[f] (which are offered according to the law), 9 then he says, “Here I am: I have come to do your will.”[g] He does away with[h] the first to establish the second. 10 By his will[i] we have been made holy through the offering of the body of Jesus Christ once for all. 11 And every priest stands day after day[j] serving and offering the same sacrifices again and again—sacrifices that can never take away sins. 12 But when this priest[k] had offered one sacrifice for sins for all time, he sat down at the right hand[l] of God, 13 where he is now waiting[m] until his enemies are made a footstool for his feet.[n] 14 For by one offering he has perfected for all time those who are made holy. 15 And the Holy Spirit also witnesses to us, for after saying,[o] 16 “This is the covenant that I will establish with them after those days, says the Lord. I will put[p] my laws on their hearts and I will inscribe them on their minds,”[q] 17 then he says,[r] “Their sins and their lawless deeds I will remember no longer.”[s] 18 Now where there is forgiveness of these, there is no longer any offering for sin.

Drawing Near to God in Enduring Faith

19 Therefore, brothers and sisters,[t] since we have confidence to enter the sanctuary by the blood of Jesus, 20 by the fresh and living way that he inaugurated for us[u] through the curtain, that is, through his flesh,[v] 21 and since we have a great priest[w] over the house of God, 22 let us draw near with a sincere heart in the assurance that faith brings,[x] because we have had our hearts sprinkled clean from an evil conscience[y] and our bodies washed in pure water. 23 And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy. 24 And let us take thought of how to spur one another on to love and good works,[z] 25 not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day[aa] drawing near.[ab]

26 For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us,[ac] 27 but only a certain fearful expectation of judgment and a fury[ad] of fire that will consume God’s enemies.[ae] 28 Someone who rejected the law of Moses was put to death[af] without mercy on the testimony of two or three witnesses.[ag] 29 How much greater punishment do you think that person deserves who has contempt for[ah] the Son of God, and profanes[ai] the blood of the covenant that made him holy,[aj] and insults the Spirit of grace? 30 For we know the one who said, “Vengeance is mine, I will repay,”[ak] and again, “The Lord will judge his people.”[al] 31 It is a terrifying thing to fall into the hands of the living God.

32 But remember the former days when you endured a harsh conflict of suffering after you were enlightened. 33 At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way. 34 For in fact you shared the sufferings of those in prison,[am] and you accepted the confiscation of your belongings with joy, because you knew that you certainly[an] had a better and lasting possession. 35 So do not throw away your confidence, because it[ao] has great reward. 36 For you need endurance in order to do God’s will and so receive what is promised.[ap] 37 For just a little longer[aq] and he who is coming will arrive and not delay.[ar] 38 But my righteous one will live by faith, and if he shrinks back, I[as] take no pleasure in him.[at] 39 But we are not among those who shrink back and thus perish, but are among those who have faith and preserve their souls.[au]

Notas al pie

  1. Hebrews 10:1 tn Grk “those who approach.”
  2. Hebrews 10:2 tn Grk “the worshipers, having been purified once for all, would have.”
  3. Hebrews 10:3 tn Grk “in them”; the referent (those sacrifices) has been specified in the translation for clarity.
  4. Hebrews 10:7 tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
  5. Hebrews 10:7 sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”
  6. Hebrews 10:8 sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.
  7. Hebrews 10:9 tc The majority of mss, especially the later ones (א2 0278vid 1739 M lat), have ὁ θεός (ho theos, “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so P46 א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.
  8. Hebrews 10:9 tn Or “abolishes.”
  9. Hebrews 10:10 tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  10. Hebrews 10:11 tn Or “daily,” “every day.”
  11. Hebrews 10:12 tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.
  12. Hebrews 10:12 sn An allusion to Ps 110:1.
  13. Hebrews 10:13 tn Grk “from then on waiting.”
  14. Hebrews 10:13 sn An allusion to Ps 110:1.
  15. Hebrews 10:15 tn Grk “after having said,” emphasizing the present impact of this utterance.
  16. Hebrews 10:16 tn Grk “putting…I will inscribe.”
  17. Hebrews 10:16 sn A quotation from Jer 31:33.
  18. Hebrews 10:17 tn Grk “and.”
  19. Hebrews 10:17 sn A quotation from Jer 31:34.
  20. Hebrews 10:19 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
  21. Hebrews 10:20 tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.
  22. Hebrews 10:20 sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.
  23. Hebrews 10:21 tn Grk “and a great priest,” continuing the construction begun in v. 19.
  24. Hebrews 10:22 tn Grk “in assurance of faith.”
  25. Hebrews 10:22 sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).
  26. Hebrews 10:24 tn Grk “let us consider one another for provoking of love and good deeds.”
  27. Hebrews 10:25 sn The day refers to that well-known time of Christ’s coming and judgment in the future; see a similar use of “day” in 1 Cor 3:13.
  28. Hebrews 10:25 tn This paragraph (vv. 19-25) is actually a single, skillfully composed sentence in Greek, but it must be broken into shorter segments for English idiom. It begins with several subordinate phrases (since we have confidence and a great priest), has three parallel exhortations as its main verbs (let us draw near, hold, and take thought), and concludes with several subordinate phrases related to the final exhortation (not abandoning but encouraging).
  29. Hebrews 10:26 tn Grk “is left,” with “for us” implied by the first half of the verse.
  30. Hebrews 10:27 tn Grk “zeal,” recalling God’s jealous protection of his holiness and honor (cf. Exod 20:5).sn An allusion to Zeph 1:18.
  31. Hebrews 10:27 tn Grk “the enemies.”sn An allusion to Isa 26:11.
  32. Hebrews 10:28 tn Grk “dies.”
  33. Hebrews 10:28 sn An allusion to Deut 17:6.
  34. Hebrews 10:29 tn Grk “tramples under foot.”
  35. Hebrews 10:29 tn Grk “regarded as common.”
  36. Hebrews 10:29 tn Grk “by which he was made holy.”
  37. Hebrews 10:30 sn A quotation from Deut 32:35.
  38. Hebrews 10:30 sn A quotation from Deut 32:36.
  39. Hebrews 10:34 tc Most witnesses, including some significant ones (א D2 1881 M), read δεσμοῖς μου (desmois mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so P46 Ψ 104), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmiois), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western text-forms (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.
  40. Hebrews 10:34 tn Grk “you yourselves.”
  41. Hebrews 10:35 tn Grk “which,” but showing the reason.
  42. Hebrews 10:36 tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.
  43. Hebrews 10:37 sn A quotation from Isa 26:20.
  44. Hebrews 10:37 sn A quotation from Hab 2:3.
  45. Hebrews 10:38 tn Grk “my soul.”
  46. Hebrews 10:38 sn A quotation from Hab 2:4.
  47. Hebrews 10:39 tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”
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