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Matthew 23:27-28
New English Translation
Matthew 23:27-28
New English Translation
27 “Woe to you, experts in the law[a] and you Pharisees, hypocrites! You are like whitewashed tombs[b] that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. 28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.
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- Matthew 23:27 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
- Matthew 23:27 sn This was an idiom for hypocrisy—just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος). See Ezek 13:10-16; Acts 23:3.
2 Chronicles 32:25
New English Translation
2 Chronicles 32:25
New English Translation
25 But Hezekiah was ungrateful; he had a proud attitude, provoking God to be angry at him, as well as Judah and Jerusalem.[a]
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- 2 Chronicles 32:25 tn Heb “but not according to the benefit [given] to him did Hezekiah repay, for his heart was high, and there was anger against him and against Judah and Jerusalem.”
Proverbs 3:34
New English Translation
Proverbs 3:34
New English Translation
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Footnotes
- Proverbs 3:34 tc The MT reads אִם (ʾim, “if”) and the syntax is אִם (ʾim) plus imperfect verb followed by vav plus perfect consecutive. This particle can introduce a realizable or unrealizable condition, or a concessive clause (HALOT 60-61 s.v.). A realizable condition presents the circumstance in which the apodosis is realized, “if/when he is scornful…, then he will show favor.” An unrealizable condition or a concessive clause should be rendered “even if” or “although [X would be],” referring to something that is not the case, as in, “even if he would be scornful…, then…” (cf. Num 22:18, 1 Kgs 13:8; Job 9:15; Jer 15:1). Neither of these options fit the context well. The content of the second half of the verse does not depend on the first half. And the first half is not to be understood as an unrealizable or unexpected condition, rather both are truisms. An alternative is to read the similarly sounding term עִם (ʿim, “with”), “with the scorners he is scornful” (cf. Ps 18:25-26). The LXX does not have a conditional particle, so it may not have read אִם (ʾim, “if”), but also it does not have μετὰ (meta, “with”) so it is not clear that it read עִם (ʾim, “with”). The translation presumes the particle עִם.
- Proverbs 3:34 tn Heb “with those who mock he will mock.” The repetition of the root לִיץ (lits, “to scorn; to mock”) connotes poetic justice; the punishment fits the crime. Scoffers are characterized by arrogant pride (e.g., Prov 21:24), as the antithetical parallelism with “the humble” here emphasizes.
- Proverbs 3:34 tc The Kethib reads וְלַעֲנִיִּים (velaʿaniyyim) from עָנִי (ʿani, “afflicted”), followed by the NASB. The Qere, supported by the LXX, Targum, and Latin Vulgate reads וְלַעֲנָוִים (velaʿanavim) from עָנָו (ʿanav, “meek, humble”) followed by the NIV, ESV, NRSV and others.
Proverbs 8:13
New English Translation
Proverbs 8:13
New English Translation
13 The fear of the Lord is to hate[a] evil;
I hate arrogant pride[b] and the evil way
and perverse utterances.[c]
Footnotes
- Proverbs 8:13 tn The verb שָׂנֵא (saneʾ) means “to hate.” In this sentence it functions nominally as the predicate. Fearing the Lord is hating evil.sn The verb translated “hate” has the basic idea of rejecting something spontaneously. For example, “Jacob have I loved, but Esau have I hated” (Mal 1:2b, 3a). It frequently has the idea of disliking or loathing (as English does), but almost always with an additional aspect of rejection. To “hate evil” is not only to dislike it, but to reject it and have nothing to do with it.
- Proverbs 8:13 tn Since גֵּאָה (geʾah, “pride”) and גָּאוֹן (gaʾon, “arrogance; pride”) are both from the same verbal root גָּאָה (gaʾah, “to rise up”), they should here be interpreted as one idea, forming a nominal hendiadys: “arrogant pride.”
- Proverbs 8:13 tn Heb “and a mouth of perverse things.” The word “mouth” is a metonymy of cause for what is said; and the noun תַהְפֻּכוֹת (tahpukhot, “perverse things”) means destructive things (the related verb is used for the overthrowing of Sodom).
Isaiah 13:11
New English Translation
Isaiah 13:11
New English Translation
11 [a] I will punish the world for its evil,[b]
and wicked people for their sin.
I will put an end to the pride of the insolent,
I will bring down the arrogance of tyrants.[c]
Footnotes
- Isaiah 13:11 sn The Lord is definitely speaking (again?) at this point. See the note at v. 4.
- Isaiah 13:11 tn Or “I will bring disaster on the world.” Hebrew רָעָה (raʿah) could refer to the judgment (i.e., disaster, calamity) or to the evil that prompts it. The structure of the parallel line favors the latter interpretation.
- Isaiah 13:11 tn Or perhaps, “the violent”; cf. NASB, NIV “the ruthless.”
Hosea 12:14
New English Translation
Hosea 12:14
New English Translation
14 But Ephraim bitterly[a] provoked him to anger;
so he will hold him accountable for the blood he has shed,[b]
his Lord[c] will repay him for the contempt he has shown.[d]
Footnotes
- Hosea 12:14 tn The noun תַּמְרוּרִים (tamrurim, “bitter things”) functions as an adverbial accusative of manner, modifying the finite verb: “He bitterly provoked Him to anger” (GKC 375 §118.q). The plural form of the noun functions as a plural of intensity: “very bitterly.” For the adverbial function of the accusative, see IBHS 172-73 §10.2.2e.
- Hosea 12:14 tn Heb “He will leave his blood upon him”; cf. NIV “will leave upon him the guilt of his bloodshed.”
- Hosea 12:14 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
- Hosea 12:14 tn Heb “for his contempt” (so NIV); cf. NRSV “for his insults,” NAB “for his outrage.”
Malachi 4:1
New English Translation
Malachi 4:1
New English Translation
4 (3:19)[a] “For indeed the day[b] is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord of Heaven’s Armies. “It[c] will not leave them even a root or branch.
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- Malachi 4:1 sn Beginning with 4:1, the verse numbers through 4:6 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:1 ET = 3:19 HT, 4:2 ET = 3:20 HT, etc., through 4:6 ET = 3:24 HT. Thus the book of Malachi in the Hebrew Bible has only three chapters, with 24 verses in ch. 3.
- Malachi 4:1 sn This day is the well-known “day of the Lord” so pervasive in OT eschatological texts (see Joel 2:30-31; Amos 5:18; Obad 15). For the believer it is a day of grace and salvation; for the sinner, a day of judgment and destruction.
- Malachi 4:1 tn Heb “so that it” (so NASB, NRSV). For stylistic reasons a new sentence was begun here in the translation.
New English Translation (NET)
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