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Nehemiah 8
New English Translation

8 1 all the people gathered together[a] in the plaza which was in front of the Water Gate. They asked[b] Ezra the scribe to bring the book of the law of Moses which the Lord had commanded Israel. 2 So Ezra the priest brought the law before the assembly which included men and women and all those able to understand what they heard. (This happened on the first day of the seventh month.) 3 So he read it before the plaza in front of the Water Gate from dawn till noon[c] before the men and women and those children who could understand.[d] All the people were eager to hear[e] the book of the law.

4 Ezra the scribe stood on a towering wooden platform[f] constructed for this purpose. Standing near him on his right were Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Masseiah. On his left were Pedaiah, Mishael, Malkijah, Hashum, Hashbaddanah, Zechariah, and Meshullam. 5 Ezra opened the book in plain view[g] of all the people, for he was elevated above all the people. When he opened the book,[h] all the people stood up. 6 Ezra blessed the Lord, the great God, and all the people replied “Amen! Amen!” as they lifted their hands. Then they bowed down and worshiped the Lord with their faces to the ground.

7 Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, and Pelaiah—all of whom were Levites[i]—were teaching the people the law, as the people remained standing. 8 They read from the book of God’s law, explaining it[j] and imparting insight. Thus the people[k] gained understanding from what was read.

9 Then Nehemiah the governor,[l] Ezra the priestly scribe,[m] and the Levites who were imparting understanding to the people said to all of them,[n] “This day is holy to the Lord your God. Do not mourn or weep.” For all the people had been weeping when they heard the words of the law. 10 He said to them, “Go and eat delicacies and drink sweet drinks and send portions to those for whom nothing is prepared. For this day is holy to our Lord.[o] Do not grieve, for the joy of the Lord is your strength.”

11 Then the Levites quieted all the people saying, “Be quiet, for this day is holy. Do not grieve.” 12 So all the people departed to eat and drink and to share their food[p] with others[q] and to enjoy tremendous joy,[r] for they had gained insight in the matters that had been made known to them.

13 On the second day of the month the family leaders[s] met with[t] Ezra the scribe, together with all the people, the priests, and the Levites, to consider the words of the law. 14 They discovered written in the law that the Lord had commanded through[u] Moses that the Israelites should live in temporary shelters during the festival of the seventh month, 15 and that they should make a proclamation and disseminate this message[v] in all their cities and in Jerusalem: “Go to the hill country and bring back olive branches and branches of wild olive trees, myrtle trees, date palms, and other leafy trees to construct temporary shelters, as it is written.”

16 So the people went out and brought these things[w] back and constructed temporary shelters for themselves, each on his roof and in his courtyard and in the courtyards of the temple[x] of God and in the plaza of the Water Gate and the plaza of the Ephraim Gate. 17 So all the assembly which had returned from the exile constructed temporary shelters and lived in them. The Israelites had not done so from the days of Joshua son of Nun until that day. Everyone experienced very great joy.[y] 18 Ezra[z] read in the book of the law of God day by day, from the first day to the last.[aa] They observed the festival for seven days, and on the eighth day they held an assembly[ab] as was required.[ac]

Footnotes

  1. Nehemiah 8:1 tn Heb “like one man.”
  2. Nehemiah 8:1 tn Heb “said [to].”
  3. Nehemiah 8:3 tn Heb “from the light till the noon of the day.”
  4. Nehemiah 8:3 tn Heb “all who could hear with understanding.” The word “children” is understood to be implied here by a number of English versions (e.g., NAB, TEV, NLT).
  5. Nehemiah 8:3 tn Heb “the ears of all the people were toward.”
  6. Nehemiah 8:4 tn Heb “a tower of wood.”
  7. Nehemiah 8:5 tn Heb “to the eyes.”
  8. Nehemiah 8:5 tn Heb “it”; the referent (the book) has been specified in the translation for clarity.
  9. Nehemiah 8:7 tc The MT reads “and the Levites.” The conjunction (“and”) should be deleted, following the LXX, Aquila, and the Vulgate. That the vav (ו) of the MT is the vav explicativum (“even the Levites”) is unlikely here.
  10. Nehemiah 8:8 tn The exact meaning of the pual participle מְפֹרָשׁ (meforash) in this verse is uncertain. The basic sense of the Hebrew word seems to be “to make distinct.” The word may also have the sense of “to divide in parts,” “to interpret,” or “to translate.” The context of Neh 8:8 does not decisively clarify how the participle is to be understood here. It probably refers to the role of the Levites as those who explained or interpreted the portions of biblical text that had been publicly read on this occasion. A different option, however, is suggested by the translation distincte (“distinctly”) of the Vulgate (cf. KJV, ASV). If the Hebrew word means “distinctly” here, it would imply that the readers paid particular attention to such things as word-grouping and pronunciation so as to be sure that the listeners had every opportunity to understand the message that was being read. Yet another view is found in the Talmud, which understands translation of the Hebrew text into Aramaic to be what is in view here. The following explanation of Neh 8:8 is found in b. Megillah 3a: “‘And they read in the book, in the law of God’: this indicates the [Hebrew] text; ‘with an interpretation’: this indicates the targum; ‘and they gave the sense’: this indicates the verse stops; ‘and caused them to understand the reading’: this indicates the accentuation, or, according to another version, the Masoretic notes.” However, this ancient rabbinic view that the origins of the Targum are found in Neh 8:8 is debatable. It is not clear that the practice of paraphrasing the Hebrew biblical text into Aramaic in order to accommodate the needs of those Jews who were not at home in the Hebrew language developed this early. The translation of מְפֹרָשׁ adopted above (i.e., “explaining it”) understands the word to have in mind an explanatory function (cf. NAB, NCV, TEV, NLT) rather than one of translation.
  11. Nehemiah 8:8 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.
  12. Nehemiah 8:9 tc The unexpected reference to Nehemiah here has led some scholars to suspect that the phrase “Nehemiah the governor” is a later addition to the text and not original.
  13. Nehemiah 8:9 tn Heb “the priest, the scribe.”
  14. Nehemiah 8:9 tn Heb “the people.” The pronoun has been used in the translation for stylistic reasons, to avoid redundancy.
  15. Nehemiah 8:10 tn The Hebrew term translated “Lord” here is אֲדֹנָי (ʾadonay).
  16. Nehemiah 8:12 tn Heb “to send portions.”
  17. Nehemiah 8:12 tn The Hebrew text does not include the phrase “with others” but it has been supplied in the translation for clarity.
  18. Nehemiah 8:12 tn Heb “to make great joy.”
  19. Nehemiah 8:13 tn Heb “the heads of the fathers.”
  20. Nehemiah 8:13 tn Heb “were gathered to”; NAB, NIV “gathered around”; NRSV “came together to.”
  21. Nehemiah 8:14 tn Heb “by the hand of.”
  22. Nehemiah 8:15 tn Heb “a voice.”
  23. Nehemiah 8:16 tn The words “these things” are not in the Hebrew text but have been supplied in the translation for clarity.
  24. Nehemiah 8:16 tn Heb “the house.”
  25. Nehemiah 8:17 tn Heb “And there was very great joy.”
  26. Nehemiah 8:18 tn Heb “He”; the referent (Ezra) has been specified in the translation for clarity.
  27. Nehemiah 8:18 tn Heb “the last day.”
  28. Nehemiah 8:18 tn Heb “on the eighth day an assembly.” The words “they held” have been supplied in the translation for clarity.
  29. Nehemiah 8:18 tn Heb “according to the judgment.”
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Nehemiah 7
Nehemiah 9
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Nehemiah 9
New English Translation

The People Acknowledge Their Sin before God

9 On the twenty-fourth day of this same month the Israelites assembled; they were fasting and wearing sackcloth, their heads covered with dust. 2 Those truly of Israelite descent[a] separated from all the foreigners,[b] standing and confessing their sins and the iniquities of their ancestors.[c] 3 For one-fourth of the day they stood in their place and read from the book of the law of the Lord their God, and for another fourth they were confessing their sins[d] and worshiping the Lord their God. 4 Then the Levites—Jeshua, Binnui,[e] Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Kenani—stood on the steps and called out loudly[f] to the Lord their God. 5 The Levites—Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah—said, “Stand up and bless the Lord your God!”

“May you be blessed, O Lord our God, from age to age.[g] May your glorious name[h] be blessed; may it be lifted up above all blessing and praise. 6 You alone are the Lord. You made the heavens, even the highest heavens,[i] along with all their multitude of stars,[j] the earth and all that is on it, the seas and all that is in them. You impart life to them all, and the multitudes of heaven worship you.

7 “You are the Lord God who chose Abram and brought him forth from Ur of the Chaldeans. You changed his name to Abraham. 8 When you perceived that his heart was faithful toward you, you established a[k] covenant with him to give his descendants[l] the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Jebusites, and the Girgashites. You have fulfilled your promise,[m] for you are righteous.

9 “You saw the affliction of our ancestors in Egypt, and you heard their cry at the Red Sea.[n] 10 You performed awesome signs[o] against Pharaoh, against his servants, and against all the people of his land, for you knew that the Egyptians[p] had acted presumptuously[q] against them. You made for yourself a name that is celebrated to this day. 11 You split the sea before them, and they crossed through[r] the sea on dry ground. But you threw their pursuers[s] into the depths, like a stone into surging[t] waters. 12 You guided them with a pillar of cloud by day and with a pillar of fire by night to illumine for them the path they were to travel.

13 “You came down on Mount Sinai and spoke with them from heaven. You provided them with just judgments, true laws, and good statutes and commandments. 14 You made known to them your holy Sabbath; you issued commandments, statutes, and laws to them through[u] Moses your servant. 15 You provided bread from heaven for them in their time of hunger, and you brought forth water from the rock for them in their time of thirst. You told them to enter in order to possess the land that you had sworn[v] to give them.

16 “But they—our ancestors[w]—behaved presumptuously; they rebelled[x] and did not obey your commandments. 17 They refused to obey and did not recall your miracles that you had performed among them. Instead, they rebelled and appointed a leader to return to their bondage in Egypt.[y] But you are a God of forgiveness, merciful and compassionate, slow to get angry and unfailing in your loyal love.[z] You did not abandon them, 18 even when they made a cast image of a calf for themselves and said, ‘This is your God who brought you up from Egypt,’ or when they committed atrocious[aa] blasphemies.

19 “Due to your great compassion you did not abandon them in the wilderness. The pillar of cloud did not stop guiding them in the path by day,[ab] nor did the pillar of fire stop illuminating for them by night the path on which they should travel. 20 You imparted your good Spirit to instruct them. You did not withhold your manna from their mouths; you provided water for their thirst. 21 For forty years you sustained them. Even in the wilderness they never lacked anything. Their clothes did not wear out and their feet did not swell.

22 “You gave them kingdoms and peoples, and you allocated them to every corner of the land.[ac] They inherited the land of King Sihon of Heshbon[ad] and the land of King Og of Bashan. 23 You multiplied their descendants like the stars of the sky. You brought them to the land you had told their ancestors to enter in order to possess. 24 Their descendants[ae] entered and possessed the land. You subdued before them the Canaanites who were the inhabitants of the land. You delivered them into their hand, together with their kings and the peoples of the land, to deal with as they pleased. 25 They captured fortified cities and fertile land. They took possession of houses full of all sorts of good things—wells previously dug, vineyards, olive trees, and fruit trees in abundance. They ate until they were full[af] and grew fat. They enjoyed to the full your great goodness.

26 “Nonetheless they grew disobedient and rebelled against you; they disregarded your law.[ag] They killed your prophets who had solemnly admonished them in order to cause them to return to you. They committed atrocious blasphemies. 27 Therefore you delivered them into the hand of their adversaries, who oppressed them. But in the time of their distress they called to you, and you heard from heaven. In your abundant compassion you provided them with deliverers to rescue them from[ah] their adversaries.

28 “Then, when they were at rest again, they went back to doing evil before you. Then you abandoned them to[ai] their enemies, and they gained dominion over them. When they again cried out to you, in your compassion you heard from heaven and rescued them time and again. 29 And you solemnly admonished them in order to return them to your law, but they behaved presumptuously and did not obey your commandments. They sinned against your ordinances—those by which an individual, if he obeys them,[aj] will live. They boldly turned from you;[ak] they rebelled[al] and did not obey. 30 You prolonged your kindness[am] with them for many years, and you solemnly admonished them by your Spirit through your prophets. Still they paid no attention,[an] so you delivered them into the hands of the neighboring peoples.[ao] 31 However, due to your abundant mercy you did not do away with them altogether; you did not abandon them. For you are a merciful and compassionate God.

32 “So now, our God—the great, powerful, and awesome God, who keeps covenant fidelity[ap]—do not regard as inconsequential[aq] all the hardship that has befallen us—our kings, our leaders, our priests, our prophets, our ancestors, and all your people—from the days of the kings of Assyria until this very day. 33 You are righteous with regard to all that has happened to us, for you have acted faithfully.[ar] It is we who have been in the wrong! 34 Our kings, our leaders, our priests, and our ancestors have not kept your law. They have not paid attention to your commandments or your testimonies by which you have solemnly admonished them. 35 Even when they were in their kingdom and benefiting from your incredible[as] goodness that you had lavished[at] on them in the spacious and fertile land you had set[au] before them, they did not serve you, nor did they turn from their evil practices.

36 “So today we are slaves! In the very land you gave to our ancestors to eat its fruit and to enjoy[av] its good things—we are slaves. 37 Its abundant produce goes to the kings you have placed over us due to our sins. They rule over our bodies and our livestock as they see fit,[aw] and we are in great distress!

The People Pledge to be Faithful

38 (10:1)[ax] “Because of all this we are entering into[ay] a binding covenant in written form;[az] our leaders, our Levites, and our priests have affixed their names[ba] on the sealed document.”

Footnotes

  1. Nehemiah 9:2 tn Heb “the seed of Israel.”
  2. Nehemiah 9:2 tn Heb “sons of a foreigner.”
  3. Nehemiah 9:2 tn Heb “fathers” (also in vv. 9, 16, 23, 32, 34, 36).
  4. Nehemiah 9:3 tn Heb “confessing.” The words “their sins” are not present in the Hebrew text of v. 3, but are clearly implied here because they are explicitly stated in v. 2.
  5. Nehemiah 9:4 tc Heb “Bani.” The translation reads “Binnui” (so also NAB) rather than the MT reading “Bani.” Otherwise there are two individuals with the same name in this verse. The name “Binnui” appears, for example, in Neh 10:10.
  6. Nehemiah 9:4 tn Heb “in a great voice.”
  7. Nehemiah 9:5 tc The MT reads here only “from age to age,” without the preceding words “May you be blessed, O Lord our God” which are included in the present translation. But apparently something has dropped out of the text. This phrase occurs elsewhere in the OT as a description of the Lord (see Pss 41:13; 106:48), and it seems best to understand it here in that light. The LXX adds “And Ezra said” at the beginning of v. 6 as a transition: “And Ezra said, ‘You alone are the Lord.” Without this addition (which is not included by most modern English translations) the speakers of vv. 9:5b-10:1 continue to be the Levites of v. 5a.
  8. Nehemiah 9:5 tn Heb “the name of your glory.”
  9. Nehemiah 9:6 tn Heb “the heavens of the heavens.”
  10. Nehemiah 9:6 tn Heb “all their host.”
  11. Nehemiah 9:8 tn Heb “the” (so NAB).
  12. Nehemiah 9:8 tn Heb “seed.”
  13. Nehemiah 9:8 tn Heb “your words.”
  14. Nehemiah 9:9 tn Heb “the Sea of Reeds.” Traditionally this is identified as the Red Sea, and the modern designation has been used in the translation for clarity.
  15. Nehemiah 9:10 tn Heb “signs and wonders.” This phrase is a hendiadys. The second noun functions adjectivally, while the first noun retains its full nominal sense: “awesome signs” or “miraculous signs.”
  16. Nehemiah 9:10 tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.
  17. Nehemiah 9:10 tn Or “arrogantly” (so NASB); NRSV “insolently.”
  18. Nehemiah 9:11 tn Heb “in the midst of.”
  19. Nehemiah 9:11 tn Heb “those who pursued them.”
  20. Nehemiah 9:11 tn Heb “mighty.”
  21. Nehemiah 9:14 tn Heb “by the hand of.”
  22. Nehemiah 9:15 tn Heb “had lifted your hand.”
  23. Nehemiah 9:16 tn Heb “and our fathers.” The ו (vav) is explicative.
  24. Nehemiah 9:16 tn Heb “they stiffened their neck” (so also in the following verse).
  25. Nehemiah 9:17 tc The present translation follows a few medieval Hebrew mss and the LXX in reading בְּמִצְרָיִם (bemitsrayim, “in Egypt”; so also NAB, NASB, NRSV, TEV, NLT) rather than the MT reading בְּמִרְיָם (bemiryam, “in their rebellion”).
  26. Nehemiah 9:17 tc The translation follows the Qere reading חֶסֶד (khesed, “loyal love”) rather than the Kethib reading וְחֶסֶד (vekhesed, “and loyal love”) of the MT.
  27. Nehemiah 9:18 tn Heb “great.”
  28. Nehemiah 9:19 tn Heb “did not turn from them by day to guide them in the path.”
  29. Nehemiah 9:22 tn The words “of the land” are not in the Hebrew text, but are supplied in the translation for clarity.
  30. Nehemiah 9:22 tc Most Hebrew mss read “the land of Sihon and the land of the king of Heshbon.” The present translation (along with NAB, NASB, NIV, NCV, NRSV, CEV, NLT) follows the reading of one Hebrew ms, the LXX, and the Vulgate.
  31. Nehemiah 9:24 tn Heb “the sons.”
  32. Nehemiah 9:25 tn Heb “they ate and were sated.” This expression is a hendiadys. The first verb retains its full verbal sense, while the second functions adverbially: “they ate and were filled” = “they ate until they were full.”
  33. Nehemiah 9:26 tn Heb “they cast your law behind their backs.”
  34. Nehemiah 9:27 tn Heb “from the hand of” (so NASB, NIV); NAB “from the power of.”
  35. Nehemiah 9:28 tn Heb “in the hand of” (so KJV, ASV); NAB “to the power of.”
  36. Nehemiah 9:29 tn Heb “if a man keep.” See note on the word “obey” in Neh 1:5.
  37. Nehemiah 9:29 tn Heb “they gave a stubborn shoulder.”
  38. Nehemiah 9:29 tn Heb “they stiffened their neck.”
  39. Nehemiah 9:30 tn The Hebrew expression here is elliptical. The words “your kindness” are not included in the Hebrew text, but have been supplied in the translation for clarity.
  40. Nehemiah 9:30 tn Heb “did not give ear to.”
  41. Nehemiah 9:30 tn Heb “the peoples of the lands.”
  42. Nehemiah 9:32 tn Heb “the covenant and loyal love.” The expression is a hendiadys. The second noun retains its full nominal sense, while the first functions adjectivally: “the covenant and loyalty” = covenant fidelity.
  43. Nehemiah 9:32 tn Heb “do not let it seem small in your sight.”
  44. Nehemiah 9:33 tn Heb “you have done truth.”
  45. Nehemiah 9:35 tn Heb “great.”
  46. Nehemiah 9:35 tn Heb “given them.”
  47. Nehemiah 9:35 tn Heb “given.”
  48. Nehemiah 9:36 tn The expression “to enjoy” is not included in the Hebrew text, but has been supplied in the translation for clarity.
  49. Nehemiah 9:37 tn Heb “according to their desire.”
  50. Nehemiah 9:38 sn Beginning with 9:38, the verse numbers through 10:39 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 9:38 ET = 10:1 HT, 10:1 ET = 10:2 HT, 10:2 ET = 10:3 HT, etc., through 10:39 ET = 10:40 HT. Beginning with 11:1 the verse numbers in the ET and HT are again the same.
  51. Nehemiah 9:38 tn Heb “we are cutting.”
  52. Nehemiah 9:38 tn Heb “and writing.”
  53. Nehemiah 9:38 tn Heb “our leaders, our Levites, and our priests on the sealed document.” The Hebrew text is elliptical here; the words “have affixed their names” are supplied in the translation for clarity and for stylistic reasons. Cf. v. 2.
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Nehemiah 8
Nehemiah 10
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Proverbs 11
New English Translation

11 The Lord abhors[a] dishonest scales,[b]
but an accurate weight[c] is his delight.
2 After pride[d] came,[e] disgrace followed;[f]
but wisdom came[g] with humility.[h]
3 The integrity of the upright guides them,[i]
but the crookedness of the treacherous[j] destroys them.[k]
4 Wealth does not profit in the day of wrath,[l]
but righteousness delivers from death.
5 The righteousness of the blameless will make their way smooth,[m]
but the wicked will fall through their own wickedness.[n]
6 The righteousness of the upright will deliver them,[o]
but the treacherous will be ensnared[p] by their own desires.[q]
7 When a wicked person dies, his[r] expectation perishes,[s]
and hope based on power[t] has perished.[u]
8 A righteous person was delivered[v] out of trouble,
then a wicked person took his place.[w]
9 With his speech[x] the godless person[y] destroys[z] his neighbor,
but by knowledge[aa] the righteous will be delivered.
10 When the righteous do well,[ab] the city rejoices;[ac]
when the wicked perish, there is joy.
11 A city is exalted by the blessing provided from[ad] the upright,
but it is destroyed by the counsel[ae] of the wicked.[af]
12 The one who denounces[ag] his neighbor lacks sense,[ah]
but a discerning person[ai] keeps silent.[aj]
13 The one who goes about slandering others[ak] reveals[al] secrets,
but the one who is trustworthy[am] conceals a matter.
14 When there is no guidance[an] a nation falls,
but there is success[ao] in the abundance of counselors.
15 The one who has put up security for a stranger[ap] will surely have trouble,[aq]
but whoever avoids[ar] shaking hands[as] is secure.[at]
16 A generous woman[au] gains honor,
and ruthless men[av] seize wealth.[aw]
17 A kind person[ax] benefits[ay] himself,[az]
but a cruel person brings himself trouble.[ba]
18 The wicked person[bb] earns[bc] deceitful wages,[bd]
but the one who sows[be] righteousness reaps[bf] a genuine[bg] reward.[bh]
19 True[bi] righteousness leads to[bj] life,
but the one who pursues evil pursues it[bk] to his own death.[bl]
20 The Lord abhors[bm] those who are perverse in heart,[bn]
but those who are blameless in their ways[bo] are his delight.[bp]
21 Be assured that[bq] the evil person will not be unpunished,[br]
but the descendants of the righteous[bs] have escaped harm.[bt]
22 Like[bu] a gold ring in a pig’s snout
is a beautiful woman who rejects[bv] discretion.[bw]
23 The desire of the righteous is only good,
but the expectation of the wicked is wrath.[bx]
24 One person is generous[by] and yet grows more wealthy,[bz]
but another withholds more than he should[ca] and comes to poverty.[cb]
25 A generous person[cc] will be enriched,[cd]
and the one who provides water[ce] for others[cf] will himself be satisfied.[cg]
26 People will curse[ch] the one who withholds grain,[ci]
but they will praise[cj] the one who sells it.[ck]
27 The one who diligently seeks[cl] good seeks favor,
but the one who searches for[cm] evil—it will come to him.[cn]
28 The one who trusts in his riches will fall,
but the righteous[co] will flourish like a green leaf.[cp]
29 The one who troubles[cq] his family[cr] will inherit nothing,[cs]
and the fool[ct] will be a servant to the wise person.[cu]
30 The fruit of the righteous is like[cv] a tree producing life,[cw]
and the one who wins souls[cx] is wise.[cy]
31 If the righteous are recompensed on earth,[cz]
how much more[da] the wicked sinner![db]

Footnotes

  1. Proverbs 11:1 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) is a subjective genitive.
  2. Proverbs 11:1 tn Heb “scales of deception.” The genitive is attributive: “deceptive scales.” This refers to dishonesty in the market where silver was weighed in the scales. God condemns dishonest business practices (Deut 25:13-16; Lev 19:35-36), as did the ancient Near East (ANET 388, 423).
  3. Proverbs 11:1 tn Heb “a perfect stone.” שָׁלֵם (shalem) can mean “intact, whole, perfect.” Stones were used for measuring amounts of silver on the scales and so were critical to the integrity of economic translations. Someone might cheat by tampering with the scale or the stones. The Lord is pleased with a proper stone that has not been tampered with because it represents integrity of process in the marketplace.
  4. Proverbs 11:2 tn Heb “presumptuousness, over-confidence.” This term is from the root זִיד (zid) which means “to be presumptuous, arrogant, impudent” in the Qal, or to behave with such characteristics in the Hiphil.
  5. Proverbs 11:2 tn Heb “Pride came, then shame came.” The verbs are a perfect and a preterite with vav consecutive of בּוֹא (boʾ, “to enter; to come”). Because the second verb is sequential to the first, the first may be subordinated as a temporal clause. Proverbs in Hebrew utilize the past tense as a prototypical example. English also does so, although less frequently, as in “curiosity killed the cat.”
  6. Proverbs 11:2 sn This proverb does not state how the disgrace will come, but affirms that it will follow pride. The proud will be brought down.
  7. Proverbs 11:2 tn The term “came” does not appear in the Hebrew, but is supplied in the translation from parallelism.
  8. Proverbs 11:2 tn Heb “modesty”; KJV, ASV “the lowly.” The adjective צְנוּעִים (tsenuʿim, “modest”) is used as a noun; this is an example of antimeria in which one part of speech is used in the place of another (see E. W. Bullinger, Figures of Speech, 491-506), e.g., “Let the dry [adjective] appear!” = dry land (Gen 1:9). The root צָנַע (tsanaʿ, “to be modest; to be humble”) describes those who are reserved, retiring, modest. The plural form is used for the abstract idea of humility.
  9. Proverbs 11:3 sn This contrasts two lifestyles, affirming the value of integrity. The upright live with integrity—blamelessness—and that integrity leads them in success and happiness. Those who use treachery will be destroyed by it.
  10. Proverbs 11:3 tn The verb בָּגַד (bagad) means “to act treacherously, with duplicity, or to betray.”
  11. Proverbs 11:3 tc The form is a Kethib/Qere reading. The Qere, יְשָׁדֵּם (yeshoddem), is a Qal imperfect of שָׁדַד (shadad, “to devastate”) and is supported by the versions. The syntactically difficult Kethib, וְשַׁדָּם (veshaddam), is a Qal perfect consecutive prefixed with the conjunction vav.
  12. Proverbs 11:4 sn The “day of wrath” refers to divine punishment in this life (R. N. Whybray, Proverbs [CBC], 67; e.g., also Job 21:30; Ezek 7:19; Zeph 1:18). Righteousness and not wealth is more valuable in anticipating judgment.
  13. Proverbs 11:5 tn The Piel form of the verb יָשַׁר (yashar) means “to make straight, smooth or easy.” The concrete image is about making a road level and smooth; it represents an easier way of life. It does not mean an easy life in all respects, but means that integrity removes some obstacles and hardships in life, and integrity is the right choice for how to live.
  14. Proverbs 11:5 sn The wicked may think that they can make their way through life easier by their wickedness, but instead it will at some point bring them down.tn The masculine singular pronouns have been replaces with third person plural pronouns for the sake of style.
  15. Proverbs 11:6 sn The contrast is between being rescued or delivered (נָצַל, natsal) and being captured (לָכַד, lakhad). Righteousness is freeing; [evil] desires are enslaving.
  16. Proverbs 11:6 tn The verb לָכַד (lakhad) means “to capture, trap, overpower.” Here it is passive; cf. NIV, TEV “are trapped,” NASB, NKJV “caught,” ESV, NRSV “taken captive.”
  17. Proverbs 11:6 tc The Hebrew text has the singular construct form וּבְהַוַּת (uvehavvat) which may be from I הַוָּה (havvah, “desire of”) or II הַוָּה (havvah, “disaster of, destruction of”). The line would read “but in the desire of…” (cf. NLT “the ambition of… entraps them”) or “but in the disaster of the treacherous they will be caught.” The BHS editors propose repointing the word to the plural absolute form וּבְהַוֹּת (uvehavvot) resulting in “the treacherous will be ensnared in [their] desires” or “the treacherous will be caught in disasters.” The LXX has a singular form, but it does not represent a Hebrew construct form and not necessarily the same word as the MT: “ungodliness will fall into [the hands of] unrighteousness” or “encounters injustice.”
  18. Proverbs 11:7 tc The LXX alters the proverb to speak first of the righteous: “When the righteous dies, hope does not perish; but the boasting by the ungodly perishes.” The spirit of the saying is similar to the Hebrew. Perhaps the LXX translators wanted to see the hope of the righteous fulfilled in the world to come. However, they may have tried to address the conceptual problem that arises from a literal reading of the Hebrew, “when a wicked person dies, hope perishes.” The LXX has “hope does not perish.” If the Hebrew text they used read “not,” they may have inferred that the proverb should talk about the righteous. If a “not” were restored to the Hebrew, it would then contrast true hope from hope in power: “When a wicked person dies, hope (itself) does not perish; but expectation based on power has perished.” But note that the LXX text of Proverbs is generally loose as a translation and sometimes has apparent substitutions.tn The pronoun “his” does not occur in the Hebrew text, but has been added to help make sense of the Masoretic text.
  19. Proverbs 11:7 tn The imperfect verb can be present or future tense. It states a general truth which typically occurs in the given circumstances. sn The subject of this proverb is the hope of the wicked. His expectations die with him (Ps 49). Any hope for long life and success borne of wickedness will be disappointed.
  20. Proverbs 11:7 tc There are several suggested changes for this word אוֹנִים (ʾonim, “vigor” or “strength”). Rashi, a Jewish scholar who lived a.d. 1040-1105, suggests that the word refers to children, a meaning implied from Gen 49:3. This would mean that even his children would not benefit from his wickedness. Tg. Prov 11:7 rendered it “who practice crookedness,” deriving it from a root which means “wickedness.” A similarly spelled word אָוֶן (ʾaven) and a similarly sounding word עָוֹן (ʿavon) can each refer to sin or wickedness. However the first does not occur in the plural and the second is feminine, no neither are likely to stand behind this masculine plural noun.tn Heb “the hope of strength,” meaning hope based on power, is a genitive of cause or source.
  21. Proverbs 11:7 tn The use of the Hebrew perfect verb as a perfective, showing the continuing results of an event in the past, emphasizes the finality of the situation. The hope associated with the wicked person is now gone.
  22. Proverbs 11:8 tn The verb is the Niphal perfect from the first root חָלַץ (khalats), meaning “to draw off; to withdraw,” and hence “to be delivered.” The saying uses a perfect verb for past time followed by a preterite with vav consecutive. In so doing, the perspective of the proverb is that of a sage telling the student of a situation which has happened, and is prototypical of what will happen again.
  23. Proverbs 11:8 tn Heb “The wicked came [= arrived] in his place,” meaning the place of trouble that the righteous was delivered from. Cf. NASB “the wicked takes his place”; NRSV “the wicked get into it instead”; NIV “it comes on the wicked instead.” The verb is a preterite with vav consecutive and should be past time. On the one hand the sage has seen this take place and the student should expect it to happen again. From another angle, the proverb says that the trouble, which a righteous person appears to be headed for, could actually be prepared for the wicked.
  24. Proverbs 11:9 tn Heb “with his mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
  25. Proverbs 11:9 sn The Hebrew word originally meant “impious, godless, polluted, profane.” It later developed the idea of a “hypocrite” (Dan 11:32), one who conceals his evil under the appearance of godliness or kindness. This one is a false flatterer.
  26. Proverbs 11:9 sn The verb שָׁחַת (shakhat) means “to destroy; to ruin” (e.g., the destruction of Sodom in Gen 13:10). The imperfect tense is probably not an habitual imperfect (because the second colon shows exceptions), but probably a progressive imperfect (“this goes on”) or potential imperfect (“they can do this”).
  27. Proverbs 11:9 sn The antithetical proverb states that a righteous person can escape devastating slander through knowledge. The righteous will have sufficient knowledge and perception to see through the hypocrisy and avoid its effect.
  28. Proverbs 11:10 tn The text has “in the good [בְּטוֹב, betov] of the righteous,” meaning when they do well, when they prosper. Cf. NCV, NLT “succeed”; TEV “have good fortune.”
  29. Proverbs 11:10 sn The verb תַּעֲלֹץ (taʿalots, “to rejoice; to exult”) is paralleled with the noun רִנָּה (rinnah, “ringing cry”). The descriptions are hyperbolic, except when the person who dies is one who afflicted society (e.g., 2 Kgs 11:20; Esth 8:15). D. Kidner says, “However drab the world makes out virtue to be, it appreciates the boon of it in public life” (Proverbs [TOTC], 91).
  30. Proverbs 11:11 tn Heb “the blessing of the upright.” This expression features either an objective or subjective genitive. It may refer to the blessing God gives the upright (which will benefit society) or the blessing that the upright are to the city. The latter fits the parallelism best: The blessings are the beneficent words and deeds that the righteous perform.
  31. Proverbs 11:11 tn Heb “mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for counsel, as the parallelism suggests.
  32. Proverbs 11:11 sn What the wicked say has a disastrous effect on society, endangering, weakening, demoralizing, and perverting with malicious and slanderous words. Wicked leaders, in particular, can bring destruction on a city by their evil counsel.
  33. Proverbs 11:12 tn Heb “despises” (so NASB) or “belittles” (so NRSV). The participle בָּז (baz, from בּוּז, buz) means “to despise; to show contempt for” someone. It reflects an attitude of pride and judgmentalism. In view of the parallel line, in this situation it would reflect perhaps some public denunciation of another person.sn According to Proverbs (and the Bible as a whole) how one treats a neighbor is an important part of righteousness. One was expected to be a good neighbor, and to protect and safeguard the life and reputation of a neighbor.
  34. Proverbs 11:12 tn Heb “lacking of mind.” The term לֵב (lev, “mind, heart”) refers by metonymy to what one does with the mind (i.e., thinking), and so refers to discernment, wisdom, good sense.
  35. Proverbs 11:12 tn Heb “a man of discernment.”
  36. Proverbs 11:12 sn The verb translated “keeps silence” (יַחֲרִישׁ, yakharish) means “holds his peace.” Rather than publicly denouncing another person’s mistake or folly, a wise person will keep quiet about it (e.g., 1 Sam 10:27). A discerning person realizes that the neighbor may become an opponent and someday retaliate.
  37. Proverbs 11:13 tn Heb “going about in slander.” This expression refers to a slanderer. The noun means “slander” and so “tale-bearer” (so KJV, ASV, NASB), “informer.” The related verb (רָכַל, rakhal) means “to go about” from one person to another, either for trade or for gossip.
  38. Proverbs 11:13 tn The participle מְגַלֶּה (megalleh) means “uncovering” or “revealing” secrets.sn This is the intent of a person who makes disparaging comments about others—he cannot wait to share secrets that should be kept.
  39. Proverbs 11:13 tn Heb “faithful of spirit.” This phrase describes the inner nature of the person as faithful and trustworthy. This individual will not rush out to tell whatever information he has heard, but will conceal it.
  40. Proverbs 11:14 tn The word תַּחְבֻּלוֹת (takhbulot, “guidance; direction”) is derived from the root I חָבַל (khaval, “rope-pulling” and “steering” or “directing” a ship; BDB 286 s.v.). Thus spiritual guidance is like steering a ship, here the ship of state (R. N. Whybray, Proverbs [CBC], 68; Prov 1:5). Advice is necessary for the success of a nation.
  41. Proverbs 11:14 tn Heb “victory.” This term תְּשׁוּעָה (teshuʿah) means “salvation” or “victory” (BDB 448 s.v.); cf. NAB, TEV “security”; NRSV, NLT “safety.” Here, it connotes “success” as the antithesis of the nation falling. The setting could be one of battle or economics. Victory or success will be more likely with good advice. This assumes that the counselors are wise.
  42. Proverbs 11:15 sn The “stranger” could refer to a person from another country or culture, as it often does, but it could also refer to an unknown Israelite, with the idea that the individual stands outside the known and respectable community.
  43. Proverbs 11:15 tn The sentence begins with the Niphal imperfect and the cognate (רַע־יֵרוֹעַ, raʿ yeroaʿ), stressing that whoever does this “will certainly suffer hurt.” The hurt in this case will be financial responsibility for a bad risk.
  44. Proverbs 11:15 tn Heb “hates.” The term שֹׂנֵא (soneʾ) means “to reject,” and here “to avoid.” The participle is substantival, functioning as the subject of the clause. The next participle, תֹקְעִים (toqeʿim, “striking hands”), is its object, telling what is hated. The third participle בּוֹטֵחַ (boteach, “is secure”) functions verbally.
  45. Proverbs 11:15 tn Heb “striking.” The term “hands” does not appear in the Hebrew text, but is implied. The imagery here is shaking hands to seal a contract. It does not refer to greeting people with a handshake or exclude all business agreements.
  46. Proverbs 11:15 tn The participle בּוֹטֵחַ (boteakh) means to “be secure, confident, safe, or care free.” In this verse it applies specifically to the issue of putting up security for another, not all the rest of life. A person who avoids this bad decision has no worries about its consequences.
  47. Proverbs 11:16 tn Heb “a woman of grace.” The genitive חֵן (khen, “grace”) functions as an attributive adjective. The contrast is between “a gracious woman” (אֵשֶׁת־חֵן, ʾeshet khen), a woman who is not only graceful but generous, and “powerful men,” a term usually having a bad sense, such as tyrants or ruthless men.
  48. Proverbs 11:16 tn Heb “those who are terrifying.” The term עָרִיץ (ʿarits) refers to a person who strikes terror into the hearts of his victims. The term refers to a ruthless person who uses violence to overcome his victims (BDB 792 s.v.). Cf. ASV, NASB, NLT “violent men”; NRSV “the aggressive.”
  49. Proverbs 11:16 tc The LXX adds: “She who hates virtue makes a throne for dishonor; the idle will be destitute of means.” This reading is followed by several English versions (e.g., NAB, NEB, NRSV, TEV). C. H. Toy concludes that MT provides remnants of the original, but that the LXX does not provide the full meaning (Proverbs [ICC], 229).sn The implication is that the ruthless men will obtain wealth without honor, and therefore this is not viewed as success by the writer.
  50. Proverbs 11:17 tn Heb “man of kindness,” “of loyalty,” or “of loyal love.”sn This contrasts the “kind person” and the “cruel person” (one who is fierce, cruel), showing the consequences of their dispositions.
  51. Proverbs 11:17 tn The term גֹּמֶל (gomel) means “to deal fully [or “adequately”] with” someone or something. The kind person will benefit himself.
  52. Proverbs 11:17 tn Heb “his own soul.” The term נֶפֶשׁ (nefesh, “soul”) is used as a synecdoche of part (= soul) for the whole (= person): “himself” (BDB 660 s.v. 4).
  53. Proverbs 11:17 tn Heb “brings trouble to his flesh.”sn There may be a conscious effort by the sage to contrast “soul” and “body”: He contrasts the benefits of kindness for the “soul” (translated “himself”) with the trouble that comes to the “flesh/body” (translated “himself”) of the cruel.
  54. Proverbs 11:18 tn The form is the masculine singular adjective used as a substantive.
  55. Proverbs 11:18 tn Heb “makes” (so NAB).
  56. Proverbs 11:18 tn Heb “wages of deception.”sn Whatever recompense or reward the wicked receive will not last, hence, it is deceptive (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 88).
  57. Proverbs 11:18 sn The participle “sowing” provides an implied comparison (the figure is known as hypocatastasis) with the point of practicing righteousness and inspiring others to do the same. What is sown will yield fruit (1 Cor 9:11; 2 Cor 9:6; Jas 3:18).
  58. Proverbs 11:18 tn The term “reaps” does not appear in the Hebrew but has been supplied in the translation from context for the sake of smoothness.
  59. Proverbs 11:18 tn Heb “true” (so NASB, NRSV); KJV, NAB, NIV “sure.”
  60. Proverbs 11:18 sn A wordplay (paronomasia) occurs between “deceptive” (שָׁקֶר, shaqer) and “reward” (שֶׂכֶר, sekher), underscoring the contrast by the repetition of sounds. The wages of the wicked are deceptive; the reward of the righteous is sure.
  61. Proverbs 11:19 tn Heb “the veritable of righteousness.” The adjective כֵּן (ken, “right; honest; veritable”) functions substantivally as an attributive genitive, meaning “veritable righteousness” = true righteousness (BDB 467 s.v. 2; HALOT 482 s.v. I כֵּן 2.b). One medieval Hebrew ms, LXX, and Syriac read בֵּן (ben), “son of righteousness.” That idiom, however, usually introduces bad qualities (“son of worthlessness”). Others interpret it as “righteousness is the foundation of life.” KB identifies the form as a participle and reads it as “steadfast in righteousness,” but the verb does not otherwise exist in the Qal. W. McKane reads it as כָּן (kan, from כּוּן, kun) and translates it “strive after” life (Proverbs [OTL], 435).
  62. Proverbs 11:19 tn Heb “is to life.” The expression “leads to” does not appear in the Hebrew text, but the idiom implies it; it is supplied in the translation for smoothness.
  63. Proverbs 11:19 tn The phrase “pursues it” does not appear in the Hebrew but has been supplied in the translation from context.
  64. Proverbs 11:19 sn “Life” and “death” describe the vicissitudes of this life but can also refer to the situation beyond the grave. The two paths head in opposite directions.
  65. Proverbs 11:20 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive. Cf. NIV “detests”; NCV, TEV, CEV, NLT “hates.”
  66. Proverbs 11:20 sn The word עִקְּשֵׁי (ʿiqqeshe, “crooked; twisted; perverted”) describes the wicked as having “twisted minds.” Their mentality is turned toward evil things.
  67. Proverbs 11:20 tn Heb “those who are blameless of way.” The noun דֶּרֶךְ (derekh, “way”) is a genitive of specification: “blameless in their way.”
  68. Proverbs 11:20 sn The noun means “goodwill, favor, acceptance, will”; it is related to the verb רָצַה (ratsah) which means “to be pleased with; to accept favorably.” These words are used frequently in scripture to describe what pleases the Lord, meaning, what he accepts. In particular, sacrifices offered properly find acceptance with God (Ps 51:19). Here the lifestyle that is blameless pleases him.
  69. Proverbs 11:21 tn The expression “hand to hand” refers the custom of striking hands to confirm an agreement (M. Anbar, “Proverbes 11:21; 16:15; יד ליד, «sur le champ»,” Bib 53 [1972]: 537-38). Tg. Prov 11:21 interprets it differently: “he who lifts up his hand against his neighbor will not go unpunished.”
  70. Proverbs 11:21 tn Heb The verb נָקָה (naqah) means “to be clean; to be empty.” In the Niphal it means “to be free of guilt; to be clean; to be innocent,” and therefore “to be exempt from punishment” (BDB 667 s.v. Niph). The phrase “will not go unpunished” (cf. NAB, NASB, NIV, NRSV) is an example of tapeinosis (a negative statement that emphasizes the positive opposite statement): “will certainly be punished” (cf. TEV, CEV, NLT).
  71. Proverbs 11:21 tn Heb “the seed of the righteous.” This is an idiom that describes a class of people who share the nature of righteousness (e.g., Isa 1:4; 65:23). The word “seed” (hypocatastasis) means “offspring.” Some take it literally, as if it meant that the children of the righteous will escape judgment (Saadia, a Jewish scholar who lived a.d. 882-942). The LXX translates it in a different sense: “he that sows righteousness will receive a faithful reward.”
  72. Proverbs 11:21 tn The verb נִמְלָט (nimlat) is a Niphal, which usually has a reflexive meaning “to escape,” but can also have a passive meaning “to be delivered.” By implication the person escapes from harm, whether the threat of harm or the harmful situation he or she is already in. The verb form could be either a perfect or a participle (because the pausal accent makes them look identical). The perfect means “have escaped/been delivered,” while the participle would be present tense, “escape/are delivered.”sn This proverb uses antithetic parallelism, presenting opposite people with opposite outcomes described by opposite verb forms. In contrast to how things may look at the moment, the sage assures the student about the future of the wicked using the imperfect verb. They may look like they are getting away free, but in the end they will not. On the other hand, using the perfect verb, he assures the student of the benefit that he has seen for the righteous—they have escaped. This is something that really has occurred and is prototypical of what can be expected. Further, by contrasting the evil person with the descendants of the righteous, the sage expands the range of benefit received from righteous living.
  73. Proverbs 11:22 tn The proverb makes a comparison by means of a verbless clause; the words “like… is…” are added in English for the sake of style.
  74. Proverbs 11:22 tn Heb “turns away [from].”
  75. Proverbs 11:22 tn Heb “taste.” The term can refer to physical taste (Exod 16:31), intellectual discretion (1 Sam 25:33), or ethical judgment (Ps 119:66). Here it probably means that she has no moral sensibility, no propriety, no good taste.sn By means of the parallelism, one who rejects discretion is like a swine. If that person has beauty, its value is wasted on and overshadowed by their “piggishness.”
  76. Proverbs 11:23 tc The MT reads עֶבְרָה (ʿevrah, “wrath”) implying that whatever the wicked hope it turns out that they receive wrath. The LXX reads ἀπολεῖται (apoleitai, “will perish”) which might reflect an underlying Hebrew of אָבְדָה (ʾavedah) “it has perished,” which is also attested in at least one Medieval manuscript. The difference involves two letters similar in sound, א and ע (ʾaleph and ʿayin), and two similar in appearance, ד and ר (dalet and resh). This would be similar to Prov 10:28, which uses the imperfect of the same root, “the expectation of the wicked perishes.”
  77. Proverbs 11:24 tn Heb “There is one who scatters.” The participle מְפַזֵּר (mefazzer, “one who scatters”) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. CEV “become rich by being generous.”
  78. Proverbs 11:24 tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy.
  79. Proverbs 11:24 tn Heb “more than what is right.” This one is not giving enough, but saving for himself.
  80. Proverbs 11:24 tn Heb “comes to lack.” The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity.
  81. Proverbs 11:25 tn Heb “the soul of blessing.” The genitive functions attributively. “Blessing” refers to a gift (Gen 33:11) or a special favor (Josh 15:19). The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.
  82. Proverbs 11:25 tn Heb “will grow fat.” Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means “become rich, prosperous.”
  83. Proverbs 11:25 tn The verb מַרְוֶה (marveh, “to be saturated; to drink one’s fill”) draws a comparison between providing water for others with providing for those in need (e.g., Jer 31:25; Lam 3:15). The kind act will be reciprocated.
  84. Proverbs 11:25 tn The phrase “for others” does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness.
  85. Proverbs 11:25 tn This verb also means “to pour water,” and so continues the theme of the preceding participle: The one who gives refreshment to others will be refreshed. BDB 924 s.v. רָוָה lists the form יוֹרֶא (yoreʾ) as a Hophal imperfect of רָוָה (ravah) and translates it “will himself also be watered” (cf. KJV, ASV, NASB). HALOT notes that some manuscripts have יוֹרֶה (yoreh) and treats it as “an alternate form of I רָוָה” (see HALOT 436 s.v. II ירה). The editors of BHS cite the Syriac evidence and suggest the line should read “the one who curses will be cursed,” taking the verbs as forms of אָרַר (ʾarar, “to curse”).
  86. Proverbs 11:26 tn The direct object suffix on the verb picks up on the emphatic absolute phrase: “they will curse him—the one who withholds grain.”
  87. Proverbs 11:26 sn The proverb refers to a merchant who holds back his grain from the free market to raise prices when there is a great need for the produce. It is assumed that merchants are supposed to have a social conscience.
  88. Proverbs 11:26 tn Heb “but a blessing is for the head of the one who sells.” The parallelism with “curse” suggests that בְּרָכָה (berakhah) “blessing” means “praise.”
  89. Proverbs 11:26 tn Heb “for the head of the one who sells.” The term “head” functions as a synecdoche of part (= head) for the whole (= person). The head is here emphasized because it is the “crowning” point of praise. The direct object (“it”) is not in the Hebrew text but is implied.
  90. Proverbs 11:27 tn Two separate words are used here for “seek.” The first is שָׁחַר (shakhar, “to seek diligently”) and the second is בָּקַשׁ (baqash, “to seek after; to look for”). Whoever is seeking good is in effect seeking favor—from either God or man (e.g., Ps 5:12; Isa 49:8).
  91. Proverbs 11:27 tn The participle דֹּרֵשׁ (doresh) means “to seek; to inquire; to investigate.” A person generally receives the consequences of the kind of life he seeks.
  92. Proverbs 11:27 tn The verb is the imperfect tense, third feminine singular, referring to “evil,” the object of the participle.
  93. Proverbs 11:28 sn The implication from the parallelism is that the righteous do not trust in their own riches, but in the Lord.
  94. Proverbs 11:28 tn Heb “leafage” or “leaf” (cf. KJV “as a branch”); TEV “leaves of summer”; NLT “leaves in spring.” The simile of a leaf is a figure of prosperity and fertility throughout the ancient Near East.
  95. Proverbs 11:29 tn The verb עָכַר (ʿakhar, “to trouble”) refers to actions which make life difficult for one’s family (BDB 747 s.v.). He will be cut out of the family inheritance.
  96. Proverbs 11:29 tn Heb “his house.” The term בֵּית (bet, “house”) is a synecdoche of container (= house) for its contents (= family, household).
  97. Proverbs 11:29 tn Heb “the wind” (so KJV, NCV, NLT); NAB “empty air.” The word “wind” (רוּחַ, ruakh) refers to what cannot be grasped (Prov 27:16; Eccl 1:14, 17). The figure is a hypocatastasis, comparing wind to what he inherits—nothing he can put his hands on. Cf. CEV “won’t inherit a thing.”
  98. Proverbs 11:29 sn The “fool” here is the “troubler” of the first half. One who mismanages his affairs so badly so that there is nothing for the family may have to sell himself into slavery to the wise. The ideas of the two halves of the verse are complementary.
  99. Proverbs 11:29 tn Heb “the wise of mind.” The noun לֵב (lev, “mind, heart”) functions as a genitive of specification: “wise in the mind” or “wise-minded.” Cf. “wisehearted” NASB; “wise of heart” ESV, NKJV. The term לֵב represents the person in this case (a synecdoche of part for the whole) because it is the seat of thinking and wisdom; see BDB 525 s.v. 7.
  100. Proverbs 11:30 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.
  101. Proverbs 11:30 tn Heb “tree of life” (so KJV, NAB, NIV, NRSV). The noun חַיִּים (khayyim, “life”) is genitive of product. What the righteous produce (“fruit”) is like a tree of life—a long and healthy life as well as a life-giving influence and provision for others.
  102. Proverbs 11:30 tc The Leningrad Codex, one of the most authoritative witnesses to the Hebrew text, mistakenly vocalized ש as שׂ (sin) instead of שׁ (shin). The result, נְפָשׂוֹת (nefasot), is not a word. Early printed editions of the Masoretic Text, other medieval Hebrew mss, read correctly נְפָשׁוֹת (nefashot, “souls”).
  103. Proverbs 11:30 tc The MT reads חָכָם (khakham, “wise”) and seems to refer to capturing (לָקַח, laqakh; “to lay hold of; to seize; to capture”) people with influential ideas (e.g., 2 Sam 15:6). An alternate textual tradition reads חָמָס (khamas) “violent” (reflected in the LXX and Syriac) and refers to taking away lives: “but the one who takes away lives (= kills people) is violent” (cf. NAB, NRSV, TEV). The textual variant was caused by orthographic confusion of ס (samek) and כ (kaf), and metathesis of מ (mem) between the second and third consonants. If the parallelism is synonymous, the MT reading fits; if the parallelism is antithetical, the alternate tradition fits. See D. C. Snell, “‘Taking Souls’ in Proverbs 11:30, ” VT 33 (1083): 362-65.
  104. Proverbs 11:31 tc The LXX introduces a new idea: “If the righteous be scarcely saved” (reflected in 1 Pet 4:18). The Greek translation “scarcely” could have come from a Vorlage of בַּצָּרָה (batsarah, “deficiency” or “want”) or בָּצַּר (batsar, “to cut off; to shorten”) perhaps arising from confusion over the letters בָּאָרֶץ (baʾarets, “on the land/earth”). The verb “receive due” could only be translated “saved” by an indirect interpretation. See J. Barr, “בארץ ~ ΜΟΛΙΣ: Prov. XI.31, I Pet. IV.18, ” JSS 20 (1975): 149-64.
  105. Proverbs 11:31 tn This construction is one of the “how much more” arguments—if this be true, how much more this (arguing from the lesser to the greater). The point is that if the righteous suffer for their sins, certainly the wicked will as well.
  106. Proverbs 11:31 tn Heb “the wicked and the sinner.” The two terms may form a hendiadys with the first functioning adjectivally: “the wicked sinner.”
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Proverbs 10
Proverbs 12
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Hebrews 2
New English Translation

Warning Against Drifting Away

2 Therefore we must pay closer attention to what we have heard, so that we do not drift away. 2 For if the message spoken through angels[a] proved to be so firm that every violation[b] or disobedience received its just penalty, 3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him, 4 while God confirmed their witness[c] with signs and wonders and various miracles and gifts of the Holy Spirit distributed[d] according to his will.

Exposition of Psalm 8: Jesus and the Destiny of Humanity

5 For he did not put the world to come,[e] about which we are speaking,[f] under the control of angels. 6 Instead someone testified somewhere:

“What is man that you think of him[g] or the son of man that you care for him?
7 You made him lower than the angels for a little while.
You crowned him with glory and honor.[h]
8 You put all things under his control.”[i]

For when he put all things under his control, he left nothing outside of his control. At present we do not yet see all things under his control,[j] 9 but we see Jesus, who was made lower than the angels for a little while,[k] now crowned with glory and honor because he suffered death,[l] so that by God’s grace he would experience[m] death on behalf of everyone. 10 For it was fitting for him, for whom and through whom all things exist,[n] in bringing many sons to glory, to make the pioneer[o] of their salvation perfect through sufferings. 11 For indeed he who makes holy and those being made holy all have the same origin,[p] and so[q] he is not ashamed to call them brothers and sisters,[r] 12 saying, “I will proclaim your name to my brothers;[s] in the midst of the assembly I will praise you.”[t] 13 Again he says,[u] “I will be confident in him,” and again, “Here I am,[v] with[w] the children God has given me.”[x] 14 Therefore, since the children share in flesh and blood, he likewise shared in[y] their humanity,[z] so that through death he could destroy[aa] the one who holds the power of death (that is, the devil), 15 and set free those who were held in slavery all their lives by their fear of death. 16 For surely his concern is not for angels, but he is concerned for Abraham’s descendants. 17 Therefore he had[ab] to be made like his brothers and sisters[ac] in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement[ad] for the sins of the people. 18 For since he himself suffered when he was tempted, he is able to help those who are tempted.

Footnotes

  1. Hebrews 2:2 sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).
  2. Hebrews 2:2 tn Grk “through angels became valid and every violation.”
  3. Hebrews 2:4 tn Grk “God bearing witness together” (the phrase “with them” is implied).
  4. Hebrews 2:4 tn Grk “and distributions of the Holy Spirit.”
  5. Hebrews 2:5 sn The phrase the world to come means “the coming inhabited earth,” using the Greek term which describes the world of people and their civilizations.
  6. Hebrews 2:5 sn See the previous reference to the world in Heb 1:6.
  7. Hebrews 2:6 tn Grk “remember him.”
  8. Hebrews 2:7 tc Several witnesses, many of them early and significant (א A C D* P Ψ 0243 0278 33 1739 1881 al lat co), have at the end of v 7, “You have given him dominion over the works of your hands.” Other mss, not quite as impressive in weight, lack the words (P46 B D2 M). In spite of the impressive external evidence for the longer reading, it is most likely a scribal addition to conform the text of Hebrews to Ps 8:6 (8:7 LXX). Conformity of a NT quotation of the OT to the LXX was a routine scribal activity, and can hardly be in doubt here as to the cause of the longer reading.
  9. Hebrews 2:8 tn Grk “you subjected all things under his feet.”sn A quotation from Ps 8:4-6.
  10. Hebrews 2:8 sn The expression all things under his control occurs three times in 2:8. The latter two occurrences are not exactly identical to the Greek text of Ps 8:6 quoted at the beginning of the verse, but have been adapted by the writer of Hebrews to fit his argument.
  11. Hebrews 2:9 tn Or “who was made a little lower than the angels.”
  12. Hebrews 2:9 tn Grk “because of the suffering of death.”
  13. Hebrews 2:9 tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
  14. Hebrews 2:10 tn Grk “for whom are all things and through whom are all things.”
  15. Hebrews 2:10 sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).
  16. Hebrews 2:11 tn Grk “are all from one.”
  17. Hebrews 2:11 tn Grk “for which reason.”
  18. Hebrews 2:11 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited). The context here also indicates both men and women are in view; note especially the collective τὰ παιδία (ta paidia) in v. 14.
  19. Hebrews 2:12 tn Here, because of its occurrence in an OT quotation, τοῖς ἀδελφοῖς (tois adelphois) has been translated simply as “brothers” rather than “brothers and sisters” (see the note on the latter phrase in the previous verse).
  20. Hebrews 2:12 sn A quotation from Ps 22:22.
  21. Hebrews 2:13 tn Grk “and again,” as a continuation of the preceding.
  22. Hebrews 2:13 tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
  23. Hebrews 2:13 tn Grk “and.”
  24. Hebrews 2:13 sn A quotation from Isa 8:17-18.
  25. Hebrews 2:14 tn Or “partook of” (this is a different word than the one in v. 14a).
  26. Hebrews 2:14 tn Grk “the same.”
  27. Hebrews 2:14 tn Or “break the power of,” “reduce to nothing.”
  28. Hebrews 2:17 tn Or “he was obligated.”
  29. Hebrews 2:17 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
  30. Hebrews 2:17 tn Or “propitiation.”
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