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Numbers 27-28
New English Translation

Special Inheritance Laws

27 [a] Then the daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh of the families of Manasseh,[b] the son of Joseph came forward. Now these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah. 2 And they stood before Moses and Eleazar the priest and the leaders of the whole assembly at the entrance to the tent of meeting and said, 3 “Our father died in the wilderness, although[c] he was not part of[d] the company of those that gathered themselves together against the Lord in the company of Korah, but he died for his own sin,[e] and he had no sons. 4 Why should the name of our father be lost from among his family because he had no son? Give us a possession[f] among the relatives[g] of our father.”

5 So Moses brought their case before the Lord. 6 The Lord said to Moses: 7 “The daughters of Zelophehad have a valid claim.[h] You must indeed[i] give them possession of an inheritance among their father’s relatives, and you must transfer[j] the inheritance of their father to them. 8 And you must tell the Israelites, ‘If a man dies[k] and has no son, then you must transfer his inheritance to his daughter; 9 and if he has no daughter, then you are to give his inheritance to his brothers; 10 and if he has no brothers, then you are to give his inheritance to his father’s brothers; 11 and if his father has no brothers, then you are to give his inheritance to his relative nearest to him from his family, and he will possess it. This will be for the Israelites a legal requirement,[l] as the Lord commanded Moses.’”

Leadership Change

12 [m] Then the Lord said to Moses, “Go up this mountain of the Abarim range,[n] and see[o] the land I have given[p] to the Israelites. 13 When you have seen it, you will be gathered[q] to your ancestors,[r] as Aaron your brother was gathered to his ancestors.[s] 14 For[t] in the wilderness of Zin when the community rebelled against me, you[u] rebelled against my command[v] to show me as holy[w] before their eyes over the water—the water of Meribah in Kadesh in the wilderness of Zin.”

15 Then Moses spoke to the Lord: 16 “Let the Lord, the God of the spirits of all humankind,[x] appoint[y] a man over the community, 17 who will go out before them, and who will come in before them,[z] and who will lead them out, and who will bring them in, so that[aa] the community of the Lord may not be like sheep that have no shepherd.”

18 The Lord replied[ab] to Moses, “Take Joshua son of Nun, a man in whom is the Spirit,[ac] and lay your hand on him;[ad] 19 set him[ae] before Eleazar the priest and before the whole community, and commission[af] him publicly.[ag] 20 Then you must delegate[ah] some of your authority[ai] to him, so that the whole community of the Israelites will be obedient.[aj] 21 And he will stand before Eleazar the priest, who[ak] will seek counsel[al] for him before the Lord by the decision of the Urim.[am] At his command[an] they will go out, and at his command they will come in, he and all the Israelites with him, the whole community.”

22 So Moses did as the Lord commanded him; he took Joshua and set[ao] him before Eleazar the priest and before the whole community. 23 He laid his hands on him and commissioned him, just as the Lord commanded,[ap] by the authority[aq] of Moses.

Daily Offerings

28 [ar] The Lord spoke to Moses: 2 “Command the Israelites:[as] ‘With regard to my offering,[at] be sure to offer[au] my food for my offering made by fire, as a pleasing aroma to me at its appointed time.’[av] 3 You will say to them, ‘This is the offering made by fire that you must offer to the Lord: two unblemished lambs one year old each day for a continual[aw] burnt offering. 4 The first lamb you must offer in the morning, and the second lamb you must offer in the late afternoon,[ax] 5 with one-tenth of an ephah[ay] of finely ground flour as a grain offering mixed with one-quarter of a hin[az] of pressed olive oil. 6 It is a continual burnt offering that was instituted on Mount Sinai as a pleasing aroma, an offering made by fire to the Lord.

7 “‘And its drink offering must be one-quarter of a hin for each lamb.[ba] You must pour out the strong drink[bb] as a drink offering to the Lord in the Holy Place. 8 And the second lamb you must offer in the late afternoon; just as you offered the grain offering and drink offering in the morning,[bc] you must offer it as an offering made by fire, as a pleasing aroma to the Lord.

Weekly Offerings

9 “‘On the Sabbath day, you must offer[bd] two unblemished lambs a year old, and two-tenths of an ephah[be] of finely ground flour as a grain offering, mixed with olive oil, along with its drink offering. 10 This is the burnt offering for every Sabbath,[bf] besides the continual burnt offering and its drink offering.

Monthly Offerings

11 “‘On the first day of each month[bg] you must offer as a burnt offering to the Lord two young bulls, one ram, and seven unblemished lambs a year old, 12 with three-tenths of an ephah of finely ground flour mixed with olive oil as a grain offering for each bull, and two-tenths of an ephah of finely ground flour mixed with olive oil as a grain offering for the ram, 13 and one-tenth of an ephah of finely ground flour mixed with olive oil as a grain offering for each lamb, as a burnt offering for a pleasing aroma, an offering made by fire to the Lord. 14 For their drink offerings, include[bh] half a hin of wine with each bull, one-third of a hin for the ram, and one-fourth of a hin for each lamb. This is the burnt offering for each month[bi] throughout the months of the year. 15 And one male goat[bj] must be offered to the Lord as a purification offering, in addition to the continual burnt offering and its drink offering.

The Passover

16 “‘On the fourteenth day of the first month is the Lord’s Passover. 17 And on the fifteenth day of this month is the festival. For seven days bread made without yeast must be eaten. 18 And on the first day there is to be a holy assembly; you must do no ordinary work[bk] on it.

19 “‘But you must offer to the Lord an offering made by fire, a burnt offering of two young bulls, one ram, and seven lambs one year old; they must all be unblemished.[bl] 20 And their grain offering is to be of finely ground flour mixed with olive oil. For each bull you must offer three-tenths of an ephah, and two-tenths for the ram. 21 For each of the seven lambs you are to offer one-tenth of an ephah, 22 as well as one goat for a purification offering, to make atonement for you. 23 You must offer these in addition to the burnt offering in the morning that is for a continual burnt offering. 24 In this manner you must offer daily throughout the seven days the food of the sacrifice made by fire as a sweet aroma to the Lord. It is to be offered in addition to the continual burnt offering and its drink offering. 25 On the seventh day you are to have a holy assembly, you must do no regular work.

Firstfruits

26 “‘Also, on the day of the firstfruits, when you bring a new grain offering to the Lord during your Feast of Weeks, you are to have a holy assembly. You must do no ordinary work. 27 But you must offer as the burnt offering, as a sweet aroma to the Lord, two young bulls, one ram, seven lambs one year old, 28 with their grain offering of finely ground flour mixed with olive oil: three-tenths of an ephah for each bull, two-tenths for the one ram, 29 with one-tenth for each of the seven lambs, 30 as well as one male goat to make an atonement for you. 31 You are to offer them with their drink offerings in addition to the continual burnt offering and its grain offering—they must be unblemished.

Footnotes

  1. Numbers 27:1 sn For additional information on this section, see N. H. Snaith, “The Daughters of Zelophehad,” VT 16 (1966): 124-27; and J. Weingreen, “The Case of the Daughters of Zelophehad,” VT 16 (1966): 518-22.
  2. Numbers 27:1 tc The phrase “of the families of Manasseh” is absent from the Latin Vulgate.
  3. Numbers 27:3 tn This clause begins with a vav (ו) on a pronoun, marking it out as a disjunctive vav. In this context it fits best to take it as a circumstantial clause introducing concession.
  4. Numbers 27:3 tn Heb “in the midst of.”
  5. Numbers 27:3 tn The word order is emphatic: “but in/on account of his own sins he died.”
  6. Numbers 27:4 tn That is, the possession of land, or property, among the other families of their tribe.
  7. Numbers 27:4 tn The word is “brothers,” but this can be interpreted more loosely to relatives. So also in v. 7.
  8. Numbers 27:7 tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [doverot] with כֵּן [ken]).
  9. Numbers 27:7 tn The Hebrew text uses the infinitive absolute with the imperfect tense. The imperfect is functioning as the imperfect of instruction, and so the infinitive strengthens the force of the instruction.
  10. Numbers 27:7 tn The verb is the Hiphil perfect with a vav (ו) consecutive, from the root עָבַר (ʿavar, “to pass over”). Here it functions as the equivalent of the imperfect of instruction: “and you shall cause to pass,” meaning, “transfer.”
  11. Numbers 27:8 tn Heb “a man, if he dies.”
  12. Numbers 27:11 tn The expression is חֻקַּת מִשְׁפָּט (khuqqat mishpat, “a statute of judgment”), which means it is a fixed enactment that determines justice. It is one which is established by God.
  13. Numbers 27:12 sn See further J. Lindblom, “Lot Casting in the Old Testament,” VT 12 (1962): 164-78; E. Lipiński, “Urim and Thummim,” VT 20 (1970): 495-96; and S. E. Loewenstamm, “The Death of Moses,” Tarbiz 27 (1957/58): 142-57.
  14. Numbers 27:12 tc The Greek version adds “which is Mount Nebo.” This is a typical scribal change to harmonize two passages.sn The area is in the mountains of Moab; Deut 34:1 more precisely identifies it as Mount Nebo.
  15. Numbers 27:12 tn The imperative could be subordinated to the first to provide a purpose clause, although a second instruction fits well enough.
  16. Numbers 27:12 tn This perfect tense would best be classified as a perfect of resolve: “which I have decided to give.” God had not yet given the land to them, but it was certain he would.
  17. Numbers 27:13 tn The first verb is a perfect tense with a vav (ו) consecutive, and the second verb is also. In such parallel clauses, the first may be subordinated, here as a temporal clause.
  18. Numbers 27:13 tn Heb “people.”
  19. Numbers 27:13 tn Heb “was gathered.” The phrase “to his ancestors” is elided in the Hebrew text, but is an implied repetition from the beginning of the verse, and has been supplied in the translation for stylistic reasons.
  20. Numbers 27:14 tn The preposition on the relative pronoun has the force of “because of the fact that.”
  21. Numbers 27:14 tn The verb is the second masculine plural form.
  22. Numbers 27:14 tn Heb “mouth.”
  23. Numbers 27:14 sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile—very human. The leader has to be aware of what image he is conveying to the people.
  24. Numbers 27:16 tn Heb “flesh”; cf. NAB, NIV “all mankind”; NCV “all people”; NLT “all living things.”
  25. Numbers 27:16 tn This is the same verb פָּקַד (paqad) that is used throughout the book for the aspect of “numbering” the people.
  26. Numbers 27:17 sn This is probably technical terminology for a military leader (Josh 14:11; 1 Sam 18:13-16; 1 Kgs 3:7; 2 Kgs 11:9). The image of a shepherd can also be military in nature (1 Kgs 22:17).
  27. Numbers 27:17 tn The Hebrew text has the conjunction with the negated imperfect tense, “and it will not be.” This clause should be subordinated to the preceding to form a result clause, and the imperfect then function as a final imperfect.
  28. Numbers 27:18 tn Or “said.”
  29. Numbers 27:18 sn The word “spirit” probably refers to the Holy Spirit. This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.”
  30. Numbers 27:18 sn This symbolic act would indicate the transfer of leadership to Joshua.
  31. Numbers 27:19 tn This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”
  32. Numbers 27:19 tn The verb is the Piel perfect of צִוָּה (tsivvah, literally “to command”). The verb has a wide range of meanings, and so here in this context the idea of instructing gives way to a more general sense of commissioning for duty. The verb in sequence is equal to the imperfect of instruction.
  33. Numbers 27:19 tn Heb “in their eyes.”
  34. Numbers 27:20 tn The verb is simply “give,” but in this context giving some of Moses’ honor to Joshua in the presence of the people is essentially passing the leadership to him, or delegating the authority to him with the result that people would follow him.
  35. Numbers 27:20 tc The Greek, Syriac, and Vulgate read “glory” for this form that occurs only here in the Pentateuch. Elsewhere it is rendered “majesty, splendor” (see Ps 96:6). It could even be “vitality” here. The authority being transferred here is both spiritual and civil.
  36. Numbers 27:20 tn Heb “hear.”
  37. Numbers 27:21 tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.
  38. Numbers 27:21 tn Heb “ask.”
  39. Numbers 27:21 sn The new leader would not have the privilege that Moses had in speaking to God face-to-face. Rather, he would have to inquire of the Lord through the priest, and the priest would seek a decision by means of the Urim. The Urim and the Thummim were the sacred lots that the priest had in his pouch, the “breastplate” as it has traditionally been called. Since the Law had now been fully established, there would be fewer cases that the leader would need further rulings. Now it would simply be seeking the Lord’s word for matters such as whether to advance or not. The size, shape or substance of these objects is uncertain. See further C. Van Dam, The Urim and Thummim.
  40. Numbers 27:21 tn Heb “mouth,” meaning what he will say.
  41. Numbers 27:22 tn Heb “stood.”
  42. Numbers 27:23 tn Heb “spoke.”
  43. Numbers 27:23 tn Heb “hand.”
  44. Numbers 28:1 sn For additional reading on these chapters, see G. B. Gray, Sacrifice in the Old Testament; A. F. Rainey, “The Order of Sacrifices in the Old Testament Ritual Texts,” Bib 51 (1970): 485-98; N. H. Snaith, The Jewish New Year Festival.
  45. Numbers 28:2 tn Heb “and say to them.” These words have not been included in the translation for stylistic reasons.
  46. Numbers 28:2 tn The sentence begins with the accusative “my offering.” It is suspended at the beginning as an independent accusative to itemize the subject matter. The second accusative is the formal object of the verb. It could also be taken in apposition to the first accusative.
  47. Numbers 28:2 tn The construction uses the imperfect tense expressing instruction, followed by the infinitive construct used to express the complement of direct object.
  48. Numbers 28:2 sn See L. R. Fisher, “New Ritual Calendar from Ugarit,” HTR 63 (1970): 485-501.
  49. Numbers 28:3 sn The sacrifice was to be kept burning, but each morning the priests would have to clean the grill and put a new offering on the altar. So the idea of a continual burnt offering is more that of a regular offering.
  50. Numbers 28:4 tn Heb “between the evenings” meaning between dusk and dark.
  51. Numbers 28:5 sn That is about two quarts.
  52. Numbers 28:5 sn That is about one quart.
  53. Numbers 28:7 tn Heb “the one lamb,” but it is meant to indicate for “each lamb.”
  54. Numbers 28:7 tn The word שֵׁכָר (shekhar) is often translated “strong drink.” It can mean “barley beer” in the Akkadian cognate, and also in the Hebrew Bible when joined with the word for wine. English versions here read “wine” (NAB, TEV, CEV); “strong wine” (KJV); “fermented drink” (NIV, NLT); “strong drink” (ASV, NASB, NRSV).
  55. Numbers 28:8 tn Heb “as the grain offering of the morning and as its drink offering.”
  56. Numbers 28:9 tn The words “you must offer” are not in the Hebrew text, but are implied. They have been supplied in the translation to make a complete English sentence.
  57. Numbers 28:9 sn That is, about 4 quarts.
  58. Numbers 28:10 tn Heb “the burnt offering of the Sabbath by its Sabbath.”
  59. Numbers 28:11 tn Heb “of your months.”
  60. Numbers 28:14 tn The word “include” is not in the Hebrew text but is implied. It is supplied in the translation to make a complete English sentence.
  61. Numbers 28:14 tn Heb “a month in its month.”
  62. Numbers 28:15 tn Heb “one kid of the goats.”
  63. Numbers 28:18 tn Heb “any work [of] service”; this means any occupational work, that is, the ordinary service.
  64. Numbers 28:19 tn Heb “unblemished they will be to you.” So also in v. 31.
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Luke 1:57-80
New English Translation

The Birth of John

57 Now the time came[a] for Elizabeth to have her baby,[b] and she gave birth to a son. 58 Her[c] neighbors and relatives heard that the Lord had shown[d] great mercy to her, and they rejoiced[e] with her.

59 On[f] the eighth day[g] they came to circumcise the child, and they wanted to name[h] him Zechariah after his father. 60 But[i] his mother replied,[j] “No! He must be named[k] John.”[l] 61 They[m] said to her, “But[n] none of your relatives bears this name.”[o] 62 So[p] they made signs to the baby’s[q] father,[r] inquiring what he wanted to name his son.[s] 63 He[t] asked for a writing tablet[u] and wrote,[v] “His name is John.” And they were all amazed.[w] 64 Immediately[x] Zechariah’s[y] mouth was opened and his tongue[z] released,[aa] and he spoke, blessing God. 65 All[ab] their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 66 All[ac] who heard these things[ad] kept them in their hearts,[ae] saying, “What then will this child be?”[af] For the Lord’s hand[ag] was indeed with him.

Zechariah’s Praise and Prediction

67 Then[ah] his father Zechariah was filled with the Holy Spirit and prophesied,[ai]

68 “Blessed[aj] be the Lord God of Israel,
because he has come to help[ak] and has redeemed[al] his people.
69 For[am] he has raised up[an] a horn of salvation[ao] for us in the house of his servant David,[ap]
70 as he spoke through the mouth of his holy prophets from long ago,[aq]
71 that we should be saved[ar] from our enemies,[as]
and from the hand of all who hate us.
72 He has done this[at] to show mercy[au] to our ancestors,[av]
and to remember his holy covenant[aw]—
73 the oath[ax] that he swore to our ancestor[ay] Abraham.
This oath grants[az]
74 that we, being rescued from the hand of our[ba] enemies,
may serve him without fear,[bb]
75 in holiness and righteousness[bc] before him for as long as we live.[bd]
76 And you, child,[be] will be called the prophet[bf] of the Most High.[bg]
For you will go before[bh] the Lord to prepare his ways,[bi]
77 to give his people knowledge of salvation[bj] through the forgiveness[bk] of their sins.
78 Because of[bl] our God’s tender mercy[bm]
the dawn[bn] will break[bo] upon us from on high
79 to give light to those who sit in darkness and in the shadow of death,[bp]
to guide our feet into the way[bq] of peace.”

80 And the child kept growing[br] and becoming strong[bs] in spirit, and he was in the wilderness[bt] until the day he was revealed[bu] to Israel.

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Footnotes

  1. Luke 1:57 tn Grk “the time was fulfilled.”
  2. Luke 1:57 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
  3. Luke 1:58 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
  4. Luke 1:58 tn Grk “had magnified his mercy with her.”
  5. Luke 1:58 tn The verb συνέχαιρον (sunechairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
  6. Luke 1:59 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
  7. Luke 1:59 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
  8. Luke 1:59 tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.
  9. Luke 1:60 tn Grk “And,” but with clearly contrastive emphasis in context.
  10. Luke 1:60 tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.
  11. Luke 1:60 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
  12. Luke 1:60 sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).
  13. Luke 1:61 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  14. Luke 1:61 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
  15. Luke 1:61 tn Grk “There is no one from your relatives who is called by this name.”
  16. Luke 1:62 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
  17. Luke 1:62 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
  18. Luke 1:62 sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.
  19. Luke 1:62 tn Grk “what he might wish to call him.”
  20. Luke 1:63 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  21. Luke 1:63 sn The writing tablet requested by Zechariah would have been a wax tablet.
  22. Luke 1:63 tn Grk “and wrote, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
  23. Luke 1:63 sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.
  24. Luke 1:64 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
  25. Luke 1:64 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
  26. Luke 1:64 sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.
  27. Luke 1:64 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glōssa) are subjects of ἀνεῴχθη (aneōchthē), but this would be somewhat redundant in English.
  28. Luke 1:65 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.
  29. Luke 1:66 tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.
  30. Luke 1:66 tn Grk “heard”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
  31. Luke 1:66 tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.
  32. Luke 1:66 tn Or “what manner of child will this one be?”
  33. Luke 1:66 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
  34. Luke 1:67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  35. Luke 1:67 tn Grk “and he prophesied, saying.” The participle λέγων (legōn) is redundant and has not been translated.sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.
  36. Luke 1:68 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
  37. Luke 1:68 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
  38. Luke 1:68 tn Or “has delivered”; Grk “has accomplished redemption.” sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.
  39. Luke 1:69 tn Grk “and,” but specifying the reason for the praise in the psalm.
  40. Luke 1:69 sn The phrase raised up means for God to bring someone significant onto the scene of history.
  41. Luke 1:69 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Pss 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
  42. Luke 1:69 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
  43. Luke 1:70 tn Grk “from the ages,” “from eternity.”
  44. Luke 1:71 tn Grk “from long ago, salvation.”
  45. Luke 1:71 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
  46. Luke 1:72 tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
  47. Luke 1:72 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
  48. Luke 1:72 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
  49. Luke 1:72 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).
  50. Luke 1:73 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
  51. Luke 1:73 tn Or “forefather”; Grk “father.”
  52. Luke 1:73 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.
  53. Luke 1:74 tc Many significant early mss (א B L W [0130] ƒ1,13 565 892) lack “our,” while most (A C D [K] Θ Ψ 0177 33 M) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.
  54. Luke 1:74 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
  55. Luke 1:75 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
  56. Luke 1:75 tn Grk “all our days.”
  57. Luke 1:76 sn Now Zechariah describes his son John (you, child) through v. 77.
  58. Luke 1:76 tn Or “a prophet,” but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”
  59. Luke 1:76 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
  60. Luke 1:76 tc Most mss, especially the later ones (A C D L Θ Ψ 0130 ƒ1,13 33 M sy), have πρὸ προσώπου κυρίου (pro prosōpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enōpion kuriou, “before the Lord”), which has earlier and better ms support (P4 א B W 0177) and is thus more likely to be authentic.
  61. Luke 1:76 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
  62. Luke 1:77 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
  63. Luke 1:77 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
  64. Luke 1:78 tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.
  65. Luke 1:78 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
  66. Luke 1:78 sn The Greek term translated dawn (ἀνατολή, anatolē) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).
  67. Luke 1:78 tn Grk “shall visit us.”
  68. Luke 1:79 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
  69. Luke 1:79 tn Or “the path.”
  70. Luke 1:80 tn This verb is imperfect.
  71. Luke 1:80 tn This verb is also imperfect.
  72. Luke 1:80 tn Or “desert.”
  73. Luke 1:80 tn Grk “until the day of his revealing.”
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Luke 2
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Psalm 75-78
New English Translation

Psalm 75[a]

For the music director, according to the al-tashcheth style;[b] a psalm of Asaph, a song.

75 We give thanks to you, O God. We give thanks.
You reveal your presence;[c]
people tell about your amazing deeds.
2 God says,[d]
“At the appointed times,[e]
I judge[f] fairly.
3 When the earth and all its inhabitants dissolve in fear,[g]
I make its pillars secure.”[h] (Selah)
4 [i] I say to the proud, “Do not be proud,”
and to the wicked, “Do not be so confident of victory.[j]
5 Do not be so certain you have won.[k]
Do not speak with your head held so high.[l]
6 For victory does not come from the east or west,
or from the wilderness.[m]
7 For God is the judge.[n]
He brings one down and exalts another.[o]
8 For the Lord holds in his hand a cup
full of foaming wine mixed with spices,[p]
and pours it out.[q]
Surely all the wicked of the earth
will slurp it up and drink it to its very last drop.”[r]
9 As for me, I will continually tell what you have done;[s]
I will sing praises to the God of Jacob.
10 God says,[t]
“I will bring down all the power of the wicked;
the godly will be victorious.”[u]

Psalm 76[v]

For the music director, to be accompanied by stringed instruments; a psalm of Asaph, a song.

76 God has revealed himself in Judah;[w]
in Israel his reputation[x] is great.
2 He lives in Salem;[y]
he dwells in Zion.[z]
3 There he shattered the arrows,[aa]
the shield, the sword, and the rest of the weapons of war.[ab] (Selah)
4 You shine brightly and reveal your majesty,
as you descend from the hills where you killed your prey.[ac]
5 The bravehearted[ad] were plundered;[ae]
they “fell asleep.”[af]
All the warriors were helpless.[ag]
6 At the sound of your battle cry,[ah] O God of Jacob,
both rider[ai] and horse “fell asleep.”[aj]
7 You are awesome! Yes, you!
Who can withstand your intense anger?[ak]
8 From heaven you announced what their punishment would be.[al]
The earth[am] was afraid and silent
9 when God arose to execute judgment,
and to deliver all the oppressed of the earth. (Selah)
10 Certainly[an] your angry judgment upon men will bring you praise;[ao]
you reveal your anger in full measure.[ap]
11 Make vows to the Lord your God and repay them.
Let all those who surround him[aq] bring tribute to the awesome one.
12 He humbles princes;[ar]
the kings of the earth regard him as awesome.[as]

Psalm 77[at]

For the music director, Jeduthun; a psalm of Asaph.

77 I will cry out to God[au] and call for help.
I will cry out to God and he will pay attention[av] to me.
2 In my time of trouble I sought[aw] the Lord.
I kept my hand raised in prayer throughout the night.[ax]
I[ay] refused to be comforted.
3 I said, “I will remember God while I groan;
I will think about him while my strength leaves me.”[az] (Selah)
4 You held my eyelids open;[ba]
I was troubled and could not speak.[bb]
5 I thought about the days of old,
about ancient times.[bc]
6 I said, “During the night I will remember the song I once sang;
I will think very carefully.”
I tried to make sense of what was happening.[bd]
7 I asked,[be] “Will the Lord reject me forever?
Will he never again show me his favor?
8 Has his loyal love disappeared forever?
Has his promise[bf] failed forever?
9 Has God forgotten to be merciful?
Has his anger stifled his compassion?” (Selah)
10 Then I said, “I am sickened by the thought
that the Most High[bg] might become inactive.[bh]
11 I will remember the works of the Lord.
Yes, I will remember the amazing things you did long ago.[bi]
12 I will think about all you have done;
I will reflect upon your deeds.”
13 [bj] O God, your deeds are extraordinary.[bk]
What god can compare to our great God?[bl]
14 You are the God who does amazing things;
you have revealed your strength among the nations.
15 You delivered[bm] your people by your strength[bn]—
the children of Jacob and Joseph. (Selah)
16 The waters[bo] saw you, O God,
the waters saw you and trembled.[bp]
Yes, the depths of the sea[bq] shook with fear.[br]
17 The clouds poured down rain;[bs]
the skies thundered.[bt]
Yes, your arrows[bu] flashed about.
18 Your thunderous voice was heard in the wind;
the lightning bolts lit up the world.
The earth trembled and shook.[bv]
19 You walked through the sea;[bw]
you passed through the surging waters,[bx]
but left no footprints.[by]
20 You led your people like a flock of sheep,
by the hand of Moses and Aaron.

Psalm 78[bz]

A well-written song[ca] by Asaph.

78 Pay attention, my people, to my instruction.
Listen to the words I speak.[cb]
2 I will sing a song that imparts wisdom;
I will make insightful observations about the past.[cc]
3 What we have heard and learned[cd]—
that which our ancestors[ce] have told us—
4 we will not hide from their[cf] descendants.
We will tell the next generation
about the Lord’s praiseworthy acts,[cg]
about his strength and the amazing things he has done.
5 He established a rule[ch] in Jacob;
he set up a law in Israel.
He commanded our ancestors
to make his deeds known to their descendants,[ci]
6 so that the next generation, children yet to be born,
might know about them.
They will grow up and tell their descendants about them.[cj]
7 Then they will place their confidence in God.
They will not forget the works of God,
and they will obey[ck] his commands.
8 Then they will not be like their ancestors,
who were a stubborn and rebellious generation,
a generation that was not committed
and faithful to God.[cl]
9 The Ephraimites[cm] were armed with bows,[cn]
but they retreated in the day of battle.[co]
10 They did not keep their covenant with God,[cp]
and they refused to obey[cq] his law.
11 They forgot what he had done,[cr]
the amazing things he had shown them.
12 He did amazing things in the sight of their ancestors,
in the land of Egypt, in the region of Zoan.[cs]
13 He divided the sea and led them across it;
he made the water stand in a heap.
14 He led them with a cloud by day,
and with the light of a fire all night long.
15 He broke open rocks in the wilderness,
and gave them enough water to fill the depths of the sea.[ct]
16 He caused streams to flow from the rock,
and made the water flow like rivers.
17 Yet they continued to sin against him,
and rebelled against the Most High[cu] in the desert.
18 They willfully challenged God[cv]
by asking for food to satisfy their appetite.
19 They insulted God, saying,[cw]
“Is God really able to give us food[cx] in the wilderness?
20 Yes,[cy] he struck a rock and water flowed out;
streams gushed forth.
But can he also give us food?
Will he provide meat for his people?”
21 When[cz] the Lord heard this, he was furious.
A fire broke out against Jacob,
and his anger flared up[da] against Israel,
22 because they did not have faith in God,
and did not trust his ability to deliver them.[db]
23 He gave a command to the clouds above,
and opened the doors in the sky.
24 He rained down manna for them to eat;
he gave them the grain of heaven.[dc]
25 Man ate the food of the mighty ones.[dd]
He sent them more than enough to eat.[de]
26 He brought the east wind through the sky,
and by his strength led forth the south wind.
27 He rained down meat on them like dust,
birds as numerous as the sand on the seashores.[df]
28 He caused them to fall right in the middle of their camp,
all around their homes.
29 They ate until they were beyond full;[dg]
he gave them what they desired.
30 They were not yet filled up;[dh]
their food was still in their mouths,
31 when the anger of God flared up against them.
He killed some of the strongest of them;
he brought the young men of Israel to their knees.
32 Despite all this, they continued to sin,
and did not trust him to do amazing things.[di]
33 So he caused them to die unsatisfied[dj]
and filled with terror.[dk]
34 When he struck them down,[dl] they sought his favor;[dm]
they turned back and longed for God.
35 They remembered that God was their protector,[dn]
and that God Most High[do] was their deliverer.[dp]
36 But they deceived him with their words,[dq]
and lied to him.[dr]
37 They were not really committed to him,[ds]
and they were unfaithful to his covenant.
38 Yet he is compassionate.
He forgives sin and does not destroy.
He often holds back his anger,
and does not stir up his fury.[dt]
39 He remembered[du] that they were made of flesh,
and were like a wind that blows past and does not return.[dv]
40 How often they rebelled against him in the wilderness,
and insulted him[dw] in the wastelands.
41 They again challenged God,[dx]
and offended[dy] the Holy One of Israel.[dz]
42 They did not remember what he had done,[ea]
how he delivered them from the enemy,[eb]
43 when he performed his awesome deeds[ec] in Egypt,
and his acts of judgment[ed] in the region of Zoan.
44 He turned their rivers into blood,
and they could not drink from their streams.
45 He sent swarms of biting insects against them,[ee]
as well as frogs that overran their land.[ef]
46 He gave their crops to the grasshopper,
the fruit of their labor to the locust.
47 He destroyed their vines with hail,
and their sycamore-fig trees with driving rain.
48 He rained hail down on their cattle,[eg]
and hurled lightning bolts down on their livestock.[eh]
49 His raging anger lashed out against them.[ei]
He sent fury, rage, and trouble
as messengers who bring disaster.[ej]
50 He sent his anger in full force.[ek]
He did not spare them from death;
he handed their lives over to destruction.[el]
51 He struck down all the firstborn in Egypt,
the firstfruits of their reproductive power[em] in the tents of Ham.
52 Yet he brought out his people like sheep;
he led them through the wilderness like a flock.
53 He guided them safely along, and they were not afraid;
but the sea covered their enemies.
54 He brought them to the border of his holy land,
to this mountainous land[en] that his right hand[eo] acquired.
55 He drove the nations out from before them;
he assigned them their tribal allotments[ep]
and allowed the tribes of Israel to settle down.[eq]
56 Yet they challenged and defied[er] God Most High,[es]
and did not obey[et] his commands.[eu]
57 They were unfaithful[ev] and acted as treacherously as[ew] their ancestors;
they were as unreliable as a malfunctioning bow.[ex]
58 They made him angry with their pagan shrines,[ey]
and made him jealous with their idols.
59 God heard and was angry;
he completely rejected Israel.
60 He abandoned[ez] the sanctuary at Shiloh,
the tent where he lived among men.
61 He allowed the symbol of his strong presence to be captured;[fa]
he gave the symbol of his splendor[fb] into the hand of the enemy.[fc]
62 He delivered his people over to the sword,
and was angry with his chosen nation.[fd]
63 Fire consumed their[fe] young men,
and their[ff] virgins remained unmarried.[fg]
64 Their[fh] priests fell by the sword,
but their[fi] widows did not weep.[fj]
65 But then the Lord awoke from his sleep;[fk]
he was like a warrior in a drunken rage.[fl]
66 He drove his enemies back;
he made them a permanent target for insults.[fm]
67 He rejected the tent of Joseph;
he did not choose the tribe of Ephraim.
68 He chose the tribe of Judah
and Mount Zion, which he loves.
69 He made his sanctuary as enduring as the heavens above,[fn]
as secure as the earth, which he established permanently.[fo]
70 He chose David, his servant,
and took him from the sheepfolds.
71 He took him away from following the mother sheep,[fp]
and made him the shepherd of Jacob, his people,
and of Israel, his chosen nation.[fq]
72 David[fr] cared for them with pure motives;[fs]
he led them with skill.[ft]

Footnotes

  1. Psalm 75:1 sn Psalm 75. The psalmist celebrates God’s just rule, which guarantees that the godly will be vindicated and the wicked destroyed.
  2. Psalm 75:1 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57-59.
  3. Psalm 75:1 tn Heb “and near [is] your name.”
  4. Psalm 75:2 tn The words “God says” are not in the Hebrew text, but are supplied in the translation to clarify that God speaks in vv. 2-3.
  5. Psalm 75:2 tn Heb “when I take an appointed time.”
  6. Psalm 75:2 tn Heb “I, [in] fairness, I judge.” The statement is understood in a generalizing sense; God typically executes fair judgment as he governs the world. One could take this as referring to an anticipated (future) judgment, “I will judge.”
  7. Psalm 75:3 tn Heb “melt.”
  8. Psalm 75:3 tn The statement is understood in a generalizing sense; God typically prevents the world from being overrun by chaos. One could take this as referring to an anticipated event, “I will make its pillars secure.”
  9. Psalm 75:4 tn The identity of the speaker in vv. 4-6 is unclear. The present translation assumes that the psalmist, who also speaks in vv. 7-9 (where God/the Lord is spoken of in the third person) here addresses the proud and warns them of God’s judgment. The presence of כִּי (ki, “for”) at the beginning of both vv. 6-7 seems to indicate that vv. 4-9 are a unit. However, there is no formal indication of a new speaker in v. 4 (or in v. 10, where God appears to speak). Another option is to see God speaking in vv. 2-6 and v. 10 and to take only vv. 7-9 as the words of the psalmist. In this case one must interpret כִּי at the beginning of v. 7 in an asseverative or emphatic sense (“surely; indeed”).
  10. Psalm 75:4 tn Heb “do not lift up a horn.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). Here the idiom seems to refer to an arrogant attitude that assumes victory has been achieved.
  11. Psalm 75:5 tn Heb “do not lift up on high your horn.”
  12. Psalm 75:5 tn Heb “[do not] speak with unrestrained neck.” The negative particle is understood in this line by ellipsis (note the preceding line).sn The image behind the language of vv. 4-5 is that of a powerful wild ox that confidently raises its head before its enemies.
  13. Psalm 75:6 tn Heb “for not from the east or from the west, and not from the wilderness of the mountains.” If one follows this reading the sentence is elliptical. One must supply “does help come,” or some comparable statement. However, it is possible to take הָרִים (harim) as a Hiphil infinitive from רוּם (rum), the same verb used in vv. 4-5 of “lifting up” a horn. In this case one may translate the form as “victory.” In this case the point is that victory does not come from alliances with other nations.
  14. Psalm 75:7 tn Or “judges.”
  15. Psalm 75:7 tn The imperfects here emphasize the generalizing nature of the statement.
  16. Psalm 75:8 tn Heb “for a cup [is] in the hand of the Lord, and wine foams, it is full of a spiced drink.” The noun מֶסֶךְ (mesekh) refers to a “mixture” of wine and spices.
  17. Psalm 75:8 tn Heb “and he pours out from this.”
  18. Psalm 75:8 tn Heb “surely its dregs they slurp up and drink, all the wicked of the earth.”sn The psalmist pictures God as forcing the wicked to gulp down an intoxicating drink that will leave them stunned and vulnerable. Divine judgment is also depicted this way in Ps 60:3; Isa 51:17-23; Hab 2:16.
  19. Psalm 75:9 tn Heb “I will declare forever.” The object needs to be supplied; God’s just judgment is in view.
  20. Psalm 75:10 tn The words “God says” are not in the Hebrew text. They are supplied in the translation to clarify that God speaks in v. 10.
  21. Psalm 75:10 tn Heb “and all the horns of the wicked I will cut off, the horns of the godly will be lifted up.” The imagery of the wild ox’s horn is once more utilized (see vv. 4-5).
  22. Psalm 76:1 sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.
  23. Psalm 76:1 tn Or “God is known in Judah.”
  24. Psalm 76:1 tn Heb “name,” which here stands metonymically for God’s reputation.
  25. Psalm 76:2 sn Salem is a shorter name for Jerusalem (see Gen 14:18).
  26. Psalm 76:2 tn Heb “and his place of refuge is in Salem, and his lair in Zion.” God may be likened here to a lion (see v. 4).
  27. Psalm 76:3 tn Heb “flames of the bow,” i.e., arrows.
  28. Psalm 76:3 tn Heb “shield and sword and battle.” “Battle” probably here stands by metonymy for the weapons of war in general.sn This verse may allude to the miraculous defeat of the Assyrians in 701 b.c. (see Isa 36-37).
  29. Psalm 76:4 tn Heb “radiant [are] you, majestic from the hills of prey.” God is depicted as a victorious king and as a lion that has killed its victims.
  30. Psalm 76:5 tn Heb “strong of heart.” In Isa 46:12, the only other text where this phrase appears, it refers to those who are stubborn, but here it seems to describe brave warriors (see the next line).
  31. Psalm 76:5 tn The verb is a rare Aramaized form of the Hitpolel (see GKC 149 §54.a, n. 2); the root is שָׁלַל (shalal, “to plunder”).
  32. Psalm 76:5 tn Heb “they slept [in] their sleep.” “Sleep” here refers to the “sleep” of death. A number of modern translations take the phrase to refer to something less than death, however: NASB “cast into a deep sleep”; NEB “fall senseless”; NIV “lie still”; NRSV “lay stunned.”
  33. Psalm 76:5 tn Heb “and all the men of strength did not find their hands.”
  34. Psalm 76:6 tn Heb “from your shout.” The noun is derived from the Hebrew verb גָּעַר (gaʿar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 18:15; 104:7; Isa 50:2; 51:20; 66:15.
  35. Psalm 76:6 tn Or “chariot,” but even so the term is metonymic for the charioteer.
  36. Psalm 76:6 tn Heb “he fell asleep, and [the] chariot and [the] horse.” Once again (see v. 5) “sleep” refers here to the “sleep” of death.
  37. Psalm 76:7 tc Heb “and who can stand before you from the time of your anger?” The Hebrew expression מֵאָז (meʾaz, “from the time of”) is better emended to מֵאֹז (meʾoz, “from [i.e., “because of”] the strength of your anger”; see Ps 90:11).
  38. Psalm 76:8 tn Heb “a [legal] decision,” or “sentence.”
  39. Psalm 76:8 tn “The earth” stands here by metonymy for its inhabitants.
  40. Psalm 76:10 tn Or “for.”
  41. Psalm 76:10 tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).
  42. Psalm 76:10 tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.
  43. Psalm 76:11 tn The phrase “all those who surround him” may refer to the surrounding nations (v. 12 may favor this), but in Ps 89:7 the phrase refers to God’s heavenly assembly.
  44. Psalm 76:12 tn Heb “he reduces the spirit of princes.” According to HALOT 148 s.v. II בצר, the Hebrew verb בָּצַר (batsar) is here a hapax legomenon meaning “reduce, humble.” The statement is generalizing, with the imperfect tense highlighting God’s typical behavior.
  45. Psalm 76:12 tn Heb “[he is] awesome to the kings of the earth.”
  46. Psalm 77:1 sn Psalm 77. The psalmist recalls how he suffered through a time of doubt, but tells how he found encouragement and hope as he recalled the way in which God delivered Israel at the Red Sea.
  47. Psalm 77:1 tn Heb “my voice to God.” The Hebrew verb קָרָא (qaraʾ, “to call out; to cry out”) should probably be understood by ellipsis (see Ps 3:4) both here and in the following (parallel) line.
  48. Psalm 77:1 tn The perfect with vav (ו) consecutive is best taken as future here (although some translations render this as a past tense; cf. NEB, NIV). The psalmist expresses his confidence that God will respond to his prayer. This mood of confidence seems premature (see vv. 3-4), but v. 1 probably reflects the psalmist’s attitude at the end of the prayer (see vv. 13-20). Having opened with an affirmation of confidence, he then retraces how he gained confidence during his trial (see vv. 2-12).
  49. Psalm 77:2 tn Here the psalmist refers back to the very recent past, when he began to pray for divine help.
  50. Psalm 77:2 tn Heb “my hand [at] night was extended and was not growing numb.” The verb נָגַר (nagar), which can mean “flow” in certain contexts, here has the nuance “be extended.” The imperfect form (תָפוּג, tafug, “to be numb”) is used here to describe continuous action in the past.
  51. Psalm 77:2 tn Or “my soul.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
  52. Psalm 77:3 tn Heb “I will remember God and I will groan, I will reflect and my spirit will grow faint.” The first three verbs are cohortatives, the last a perfect with vav (ו) consecutive. The psalmist’s statement in v. 4 could be understood as concurrent with v. 1, or, more likely, as a quotation of what he had said earlier as he prayed to God (see v. 2). The words “I said” are supplied in the translation at the beginning of the verse to reflect this interpretation (see v. 10).
  53. Psalm 77:4 tn Heb “you held fast the guards of my eyes.” The “guards of the eyes” apparently refers to his eyelids. The psalmist seems to be saying that God would not bring him relief, which would have allowed him to shut his eyes and get some sleep (see v. 2).
  54. Psalm 77:4 tn The imperfect is used in the second clause to emphasize that this was an ongoing condition in the past.
  55. Psalm 77:5 tn Heb “the years of antiquity.”
  56. Psalm 77:6 tn Heb “I will remember my song in the night, with my heart I will reflect. And my spirit searched.” As in v. 4, the words of v. 6a are understood as what the psalmist said earlier. Consequently the words “I said” are supplied in the translation for clarification (see v. 10). The prefixed verbal form with vav (ו) consecutive at the beginning of the final line is taken as sequential to the perfect “I thought” in v. 6.
  57. Psalm 77:7 tn As in vv. 4 and 6a, the words of vv. 7-9 are understood as a quotation of what the psalmist said earlier. Therefore the words “I asked” are supplied in the translation for clarification.
  58. Psalm 77:8 tn Heb “word,” which may refer here to God’s word of promise (note the reference to “loyal love” in the preceding line).
  59. Psalm 77:10 sn The divine title “Most High” (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
  60. Psalm 77:10 tc Heb “And I said, ‘This is my wounding, the changing of the right hand of the Most High.’” The form חַלּוֹתִי (khalloti) appears to be a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלַל (khalal, “to pierce; to wound”). The present translation assumes an emendation to חֲלוֹתִי (khaloti), a Qal infinitive construct (with a first person singular pronominal suffix) from the verbחָלָה (khalah, “be sick, weak”). The form שְׁנוֹת (shenot) is understood as a Qal infinitive construct from שָׁנָה (shanah, “to change”) rather than a plural noun form, “years” (see v. 5). “Right hand” here symbolizes by metonymy God’s power and activity. The psalmist observes that his real problem is theological in nature. His experience suggests that the sovereign Lord has abandoned him and become inactive. However, this goes against the grain of his most cherished beliefs.
  61. Psalm 77:11 tn Heb “yes, I will remember from old your wonders.”sn The psalmist refuses to allow skepticism to win out. God has revealed himself to his people in tangible, incontrovertible ways in the past and the psalmist vows to remember the historical record as a source of hope for the future.
  62. Psalm 77:13 sn Verses 13-20 are the content of the psalmist’s reflection (see vv. 11-12). As he thought about God’s work in Israel’s past, he reached the place where he could confidently cry out for God’s help (see v. 1).
  63. Psalm 77:13 tn Heb “O God, in holiness [is] your way.” God’s “way” here refers to his actions. “Holiness” is used here in the sense of “set apart, unique,” rather than in a moral/ethical sense. As the next line and the next verse emphasize, God’s deeds are incomparable and set him apart as the one true God.
  64. Psalm 77:13 tn Heb “Who [is] a great god like God?” The rhetorical question assumes the answer, “No one!”
  65. Psalm 77:15 tn Or “redeemed.”
  66. Psalm 77:15 tn Heb “with [your] arm.”
  67. Psalm 77:16 tn The waters of the Red Sea are here personified; they are portrayed as seeing God and fearing him.
  68. Psalm 77:16 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
  69. Psalm 77:16 tn The words “of the sea” are supplied in the translation for stylistic reasons.
  70. Psalm 77:16 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
  71. Psalm 77:17 tn Heb “water.”
  72. Psalm 77:17 tn Heb “a sound the clouds gave.”
  73. Psalm 77:17 tn The lightning accompanying the storm is portrayed as the Lord’s “arrows” (see v. 18).
  74. Psalm 77:18 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.sn Verses 16-18 depict the Lord coming in the storm to battle his enemies and subdue the sea. There is no record of such a storm in the historical account of the Red Sea crossing. The language the psalmist uses here is stereotypical and originates in Canaanite myth, where the storm god Baal subdues the sea in his quest for kingship. The psalmist has employed the stereotypical imagery to portray the exodus vividly and at the same time affirm that it is not Baal who subdues the sea, but Yahweh.
  75. Psalm 77:19 tn Heb “in the sea [was] your way.”
  76. Psalm 77:19 tn Heb “and your paths [were] in the mighty waters.”
  77. Psalm 77:19 tn Heb “and your footprints were not known.”
  78. Psalm 78:1 sn Psalm 78. The author of this lengthy didactic psalm rehearses Israel’s history. He praises God for his power, goodness and patience, but also reminds his audience that sin angers God and prompts his judgment. In the conclusion to the psalm the author elevates Jerusalem as God’s chosen city and David as his chosen king.
  79. Psalm 78:1 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 74.
  80. Psalm 78:1 tn Heb “Turn your ear to the words of my mouth.”
  81. Psalm 78:2 tn Heb “I will open with a wise saying my mouth, I will utter insightful sayings from long ago.” Elsewhere the Hebrew word pair חִידָה + מָשָׁל (mashal + khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), proverbial sayings (Prov 1:6), and an insightful song that reflects on the mortality of humankind and the ultimate inability of riches to prevent death (Ps 49:4).
  82. Psalm 78:3 tn Or “known.”
  83. Psalm 78:3 tn Heb “fathers” (also in vv. 5, 8, 12, 57).
  84. Psalm 78:4 tn The pronominal suffix refers back to the “fathers” (“our ancestors,” v. 3).
  85. Psalm 78:4 tn Heb “to a following generation telling the praises of the Lord.” “Praises” stand by metonymy for the mighty acts that prompt worship. Cf. Ps 9:14.
  86. Psalm 78:5 tn The Hebrew noun עֵדוּת (ʿedut) refers here to God’s command that the older generation teach their children about God’s mighty deeds in the nation’s history (see Exod 10:2; Deut 4:9; 6:20-25).
  87. Psalm 78:5 tn Heb “which he commanded our fathers to make them known to their sons.” The plural suffix “them” probably refers back to the Lord’s mighty deeds (see vv. 3-4).
  88. Psalm 78:6 tn Heb “in order that they might know, a following generation, sons [who] will be born, they will arise and will tell to their sons.”
  89. Psalm 78:7 tn Heb “keep.”
  90. Psalm 78:8 tn Heb “a generation that did not make firm its heart and whose spirit was not faithful with God.” The expression “make firm the heart” means “to be committed, devoted” (see 1 Sam 7:3).
  91. Psalm 78:9 tn Heb “the sons of Ephraim.” Ephraim probably stands here by synecdoche (part for whole) for the northern kingdom of Israel.
  92. Psalm 78:9 tn Heb “ones armed, shooters of bow.” It is possible that the term נוֹשְׁקֵי (nosheqey, “ones armed [with]”) is an interpretive gloss for the rare רוֹמֵי (rome, “shooters of”; on the latter see BDB 941 s.v. I רָמָה). The phrase נוֹשְׁקֵי קֶשֶׁת (nosheqe qeshet, “ones armed with a bow”) appears in 1 Chr 12:2; 2 Chr 17:17.
  93. Psalm 78:9 sn They retreated. This could refer to the northern tribes’ failure to conquer completely their allotted territory (see Judg 1), or it could refer generally to the typical consequence (military defeat) of their sin (see vv. 10-11).
  94. Psalm 78:10 tn Heb “the covenant of God.”
  95. Psalm 78:10 tn Heb “walk in.”
  96. Psalm 78:11 tn Heb “his deeds.”
  97. Psalm 78:12 sn The region of Zoan was located in the Egyptian delta, where the enslaved Israelites lived (see Num 13:22; Isa 19:11, 13; 30:4; Ezek 30:14).
  98. Psalm 78:15 tn Heb “and caused them to drink, like the depths, abundantly.”
  99. Psalm 78:17 sn The divine title “Most High” (עֶלְיוֹן ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
  100. Psalm 78:18 tn Heb “and they tested God in their heart.” The “heart” is viewed here as the center of their volition.
  101. Psalm 78:19 tn Heb “they spoke against God, they said.”
  102. Psalm 78:19 tn Heb “to arrange a table [for food].”
  103. Psalm 78:20 tn Heb “look.”
  104. Psalm 78:21 tn Heb “therefore.”
  105. Psalm 78:21 tn Heb “and also anger went up.”
  106. Psalm 78:22 tn Heb “and they did not trust his deliverance.”
  107. Psalm 78:24 sn Manna was apparently shaped like a seed (Exod 16:31), perhaps explaining why it is here compared to grain.
  108. Psalm 78:25 sn Because of the reference to “heaven” in the preceding verse, it is likely that mighty ones refers here to the angels of heaven. The LXX translates “angels” here, as do a number of modern translations (NEB, NIV, NRSV).
  109. Psalm 78:25 tn Heb “provision he sent to them to satisfaction.”
  110. Psalm 78:27 tn Heb “and like the sand of the seas winged birds.”
  111. Psalm 78:29 tn Heb “and they ate and were extremely filled.” The verb שָׂבַע (savaʿ, “be satisfied, full”) is often used of eating and/or drinking one’s fill, to have had fully enough and want no more. See BDB 959 s.v. שָׂבַע. In some cases it means to have had more than enough of something (cf. Prov 25:17; Isa 1:11). Here the use of מְאֹד (meʾod, “very”) and the context of the account indicate they felt filled beyond capacity.
  112. Psalm 78:30 tn Heb “they were not separated from their desire.”
  113. Psalm 78:32 tn Heb “and did not believe in his amazing deeds.”
  114. Psalm 78:33 tn Heb “and he ended in vanity their days.”
  115. Psalm 78:33 tn Heb “and their years in terror.”
  116. Psalm 78:34 tn Or “killed them,” that is, killed large numbers of them.
  117. Psalm 78:34 tn Heb “they sought him.”
  118. Psalm 78:35 tn Heb “my high rocky summit.”
  119. Psalm 78:35 sn The divine title “Most High” (עֶלְיוֹן ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
  120. Psalm 78:35 tn Heb “redeemer”
  121. Psalm 78:36 tn Heb “with their mouth.”
  122. Psalm 78:36 tn Heb “and with their tongue they lied to him.”
  123. Psalm 78:37 tn Heb “and their heart was not firm with him.”
  124. Psalm 78:38 tn One could translate v. 38 in the past tense (“he was compassionate…forgave sin and did not destroy…held back his anger, and did not stir up his fury”), but the imperfect verbal forms are probably best understood as generalizing. Verse 38 steps back briefly from the narrational summary of Israel’s history and lays the theological basis for v. 39, which focuses on God’s mercy toward sinful Israel.
  125. Psalm 78:39 tn The prefixed verbal form with vav (ו) consecutive signals a return to the narrative.
  126. Psalm 78:39 tn Heb “and he remembered that they [were] flesh, a wind [that] goes and does not return.”
  127. Psalm 78:40 tn Or “caused him pain.”
  128. Psalm 78:41 tn Heb “and they returned and tested God.” The Hebrew verb שׁוּב (shuv, “to return”) is used here in an adverbial sense to indicate that an earlier action was repeated.
  129. Psalm 78:41 tn Or “wounded, hurt.” The verb occurs only here in the OT.
  130. Psalm 78:41 sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.
  131. Psalm 78:42 tn Heb “his hand,” symbolizing his saving activity and strength, as the next line makes clear.
  132. Psalm 78:42 tn Heb “[the] day [in] which he ransomed them from [the] enemy.”
  133. Psalm 78:43 tn Or “signs” (see Ps 65:8).
  134. Psalm 78:43 tn Or “portents, omens” (see Ps 71:7). The Egyptian plagues are referred to here (see vv. 44-51).
  135. Psalm 78:45 tn Heb “and he sent an insect swarm against them and it devoured them.”
  136. Psalm 78:45 tn Heb “and a swarm of frogs and it destroyed them.”
  137. Psalm 78:48 tn Heb “and he turned over to the hail their cattle.”
  138. Psalm 78:48 tn Heb “and their livestock to the flames.” “Flames” here refer to the lightning bolts that accompanied the storm.
  139. Psalm 78:49 tn Heb “he sent against them the rage of his anger.” The phrase “rage of his anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.
  140. Psalm 78:49 tn Heb “fury and indignation and trouble, a sending of messengers of disaster.”
  141. Psalm 78:50 tn Heb “he leveled a path for his anger.” There were no obstacles to impede its progress; it moved swiftly and destructively.
  142. Psalm 78:50 tn Or perhaps “[the] plague.”
  143. Psalm 78:51 tn Heb “the beginning of strength.” If retained, the plural form אוֹנִים (ʾonim, “strength”) probably indicates degree (“great strength”), but many ancient witnesses read “their strength,” which presupposes an emendation to אֹנָם (ʾonam; singular form of the noun with third masculine plural pronominal suffix).
  144. Psalm 78:54 tn Heb “this mountain.” The whole land of Canaan seems to be referred to here. In Exod 15:17 the promised land is called the “mountain of your [i.e., God’s] inheritance.”
  145. Psalm 78:54 tn The “right hand” here symbolizes God’s military strength (see v. 55).
  146. Psalm 78:55 tn Heb “he caused to fall [to] them with a measuring line an inheritance.”
  147. Psalm 78:55 tn Heb “and caused the tribes of Israel to settle down in their tents.”
  148. Psalm 78:56 tn Or “tested and rebelled against.”
  149. Psalm 78:56 sn The divine title “Most High” (עֶלְיוֹן ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
  150. Psalm 78:56 tn Or “keep.”
  151. Psalm 78:56 tn Heb “his testimonies” (see Ps 25:10).
  152. Psalm 78:57 tn Heb “they turned back.”
  153. Psalm 78:57 tn Or “acted treacherously like.”
  154. Psalm 78:57 tn Heb “they turned aside like a deceitful bow.”
  155. Psalm 78:58 tn Traditionally, “high places.”
  156. Psalm 78:60 tn Or “rejected.”
  157. Psalm 78:61 tn Heb “and he gave to captivity his strength.” The expression “his strength” refers metonymically to the ark of the covenant, which was housed in the tabernacle at Shiloh.
  158. Psalm 78:61 tn Heb “and his splendor into the hand of an enemy.” The expression “his splendor” also refers metonymically to the ark of the covenant.
  159. Psalm 78:61 sn Verses 60-61 refer to the Philistines’ capture of the ark in the days of Eli (1 Sam 4:1-11).
  160. Psalm 78:62 tn Heb “his inheritance.”
  161. Psalm 78:63 tn Heb “his.” The singular pronominal suffix is collective, referring back to God’s “people” (v. 62).
  162. Psalm 78:63 tn Heb “his.” The singular pronominal suffix is collective, referring back to God’s “people” (v. 62).
  163. Psalm 78:63 tn Heb “were not praised,” that is, in wedding songs. The young men died in masses, leaving no husbands for the young women.
  164. Psalm 78:64 tn Heb “his.” The singular pronominal suffix is collective, referring back to God’s “people” (v. 62).
  165. Psalm 78:64 tn Heb “his.” The singular pronominal suffix is collective, referring back to God’s “people” (v. 62).
  166. Psalm 78:64 sn Because of the invading army and the ensuing panic, the priests’ widows had no time to carry out the normal mourning rites.
  167. Psalm 78:65 tn Heb “and the master awoke like one sleeping.” The Lord’s apparent inactivity during the time of judgment is compared to sleep.
  168. Psalm 78:65 tn Heb “like a warrior overcome with wine.” The Hebrew verb רוּן (run, “overcome”) occurs only here in the OT. The phrase “overcome with wine” could picture a drunken warrior controlled by his emotions and passions (as in the present translation), or it could refer to a warrior who awakes from a drunken stupor.
  169. Psalm 78:66 tn Heb “a permanent reproach he made them.”
  170. Psalm 78:69 tc Heb “and he built like the exalting [ones] his sanctuary.” The phrase כְּמוֹ־רָמִים (kemo ramim, “like the exalting [ones]”) is a poetic form of the comparative preposition followed by a participial form of the verb רוּם (rum, “be exalted”). The text should be emended to כִּמְרֹמִים (kimromim, “like the [heavenly] heights”). See Ps 148:1, where “heights” refers to the heavens above.
  171. Psalm 78:69 tn Heb “like the earth, [which] he established permanently.” The feminine singular suffix on the Hebrew verb יָסַד (yasad, “to establish”) refers to the grammatically feminine noun “earth.”
  172. Psalm 78:71 tn Heb “from after the ewes he brought him.”
  173. Psalm 78:71 tn Heb “to shepherd Jacob, his people, and Israel, his inheritance.”
  174. Psalm 78:72 tn Heb “He”; the referent (David, God’s chosen king, mentioned in v. 70) has been specified in the translation for clarity.
  175. Psalm 78:72 tn Heb “and he shepherded them according to the integrity of his heart.”
  176. Psalm 78:72 tn Heb “and with the understanding of his hands he led them.”
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Psalm 74
Psalm 79
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Proverbs 16
New English Translation

16 The intentions of the heart[a] belong to a man,
but the answer of the tongue[b] comes from[c] the Lord.[d]
2 All a person’s ways[e] seem right[f] in his own opinion,[g]
but the Lord evaluates[h] the motives.[i]
3 Commit[j] your works[k] to the Lord,
and your plans will be established.[l]
4 The Lord has worked[m] everything for his own ends[n]—
even the wicked for the day of disaster.[o]
5 The Lord abhors[p] every arrogant person;[q]
rest assured[r] that they will not go unpunished.[s]
6 Through loyal love and truth[t] iniquity is appeased;[u]
through fearing the Lord[v] one avoids[w] evil.[x]
7 When a person’s[y] ways are pleasing to the Lord,[z]
he[aa] even reconciles his enemies to himself.[ab]
8 Better to have a little with righteousness[ac]
than to have abundant income without justice.[ad]
9 A person[ae] plans his course,[af]
but the Lord directs[ag] his steps.[ah]
10 The divine verdict[ai] is in the words[aj] of the king,
his pronouncements[ak] must not act treacherously[al] against justice.
11 Honest scales and balances[am] are from the Lord;
all the weights[an] in the bag are his handiwork.
12 Doing wickedness[ao] is an abomination to kings,
because a throne[ap] is established in righteousness.
13 The delight of a king[aq] is righteous counsel,[ar]
and he will love the one who speaks[as] uprightly.[at]
14 A king’s wrath[au] is like[av] a messenger of death,[aw]
but a wise person appeases it.[ax]
15 In the light of the king’s face[ay] there is life,
and his favor is like the clouds[az] of the spring rain.[ba]
16 How much better it is to acquire[bb] wisdom than gold;
to acquire understanding is more desirable[bc] than silver.
17 The highway[bd] of the upright is to turn away[be] from evil;
the one who guards[bf] his way safeguards his life.[bg]
18 Pride[bh] goes[bi] before destruction,
and a haughty spirit before a fall.[bj]
19 It is better to be lowly in spirit[bk] with the afflicted
than to share the spoils[bl] with the proud.
20 The one who deals wisely[bm] in a matter[bn] will find success,[bo]
and blessed[bp] is the one who trusts in the Lord.[bq]
21 The one who is wise in heart[br] is called[bs] discerning,
and kind speech[bt] increases persuasiveness.[bu]
22 Insight[bv] is like[bw] a life-giving fountain[bx] to the one who possesses it,
but folly leads to the discipline of fools.[by]
23 A wise person’s heart[bz] makes his speech wise[ca]
and it adds persuasiveness[cb] to his words.[cc]
24 Pleasant words are like[cd] a honeycomb,[ce]
sweet to the soul and healing[cf] to the bones.
25 There is a way that seems right to a person,[cg]
but its end is the way that leads to death.[ch]
26 A laborer’s[ci] appetite[cj] has labored for him,
for his hunger[ck] has pressed[cl] him to work.[cm]
27 A wicked scoundrel[cn] digs up[co] evil,
and his slander[cp] is like a scorching fire.[cq]
28 A perverse person[cr] spreads dissension,
and a gossip separates the closest friends.[cs]
29 A violent person[ct] entices[cu] his neighbor,
and then leads him down a path that is terrible.[cv]
30 The one who winks[cw] his eyes[cx] devises[cy] perverse things,
and[cz] one who compresses his lips[da] has accomplished[db] evil.
31 Gray hair is like[dc] a crown of glory;[dd]
it is attained[de] in the path of righteousness.[df]
32 Better to be slow to anger[dg] than to be a mighty warrior,
and one who controls his temper[dh] is better than[di] one who captures a city.[dj]
33 The dice are thrown into the lap,[dk]
but their every decision[dl] is from the Lord.[dm]

Footnotes

  1. Proverbs 16:1 tn Heb “plans of the heart” (so ASV, NASB, NIV). The phrase מַעַרְכֵי־לֵב (maʿarekhe lev) means “the arrangements of the mind.” sn Humans may set things in order, plan out what they are going to say, but God sovereignly enables them to put their thoughts into words.
  2. Proverbs 16:1 tn Here “the tongue” is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed.
  3. Proverbs 16:1 sn The contrasting prepositions enhance the contrasting ideas—the ideas belong to people, but the words come from the Lord.
  4. Proverbs 16:1 sn There are two ways this statement can be taken: (1) what one intends to say and what one actually says are the same, or (2) what one actually says differs from what the person intended to say. The second view fits the contrast better. The proverb then is giving a glimpse of how God even confounds the wise. When someone is trying to speak [“answer” in the book seems to refer to a verbal answer] before others, the Lord directs the words according to his sovereign will.
  5. Proverbs 16:2 tn Heb “ways of a man.”
  6. Proverbs 16:2 sn The Hebrew term translated “right” (זַךְ, zakh) means “pure, clear, clean” (cf. KJV, NASB “clean;” NIV “innocent;” ESV, NKJV, NLT, NRSV “pure.” It is used in the Bible for pure (uncontaminated) oils or undiluted liquids. Here it means uncontaminated actions and motives. It address how people naively conclude or rationalize that their actions are fine.
  7. Proverbs 16:2 tn Heb “in his eyes.” Physical sight is used figuratively for insight, or one’s intellectual point of view.
  8. Proverbs 16:2 tn The figure (a hypocatastasis) of “weighing” signifies “evaluation” (e.g., Exod 5:8; 1 Sam 2:3; 16:7; Prov 21:2; 24:12). There may be an allusion to the Egyptian belief of weighing the heart after death to determine righteousness. But in Hebrew thought it is an ongoing evaluation as well, not merely an evaluation after death.
  9. Proverbs 16:2 tn Heb “spirits” (so KJV, ASV). This is a metonymy for the motives, the intentions of the heart (e.g., 21:2 and 24:2). sn Humans deceive themselves rather easily and so appear righteous in their own eyes, but the proverb says that God evaluates motives and so he alone can determine if the person’s ways are innocent.
  10. Proverbs 16:3 tc The MT reads גֹּל (gol, “commit”) from the root גָּלַל (galal, “to roll”). The LXX and Tg. Prov 16:3 have “reveal” as if the root were גָּלָה (galah, “to reveal”).tn Heb “roll.” The figure of rolling (an implied comparison or hypocatastasis), as in rolling one’s burdens on the Lord, is found also in Pss 22:8 [9]; 37:5; 55:22. It portrays complete dependence on the Lord. This would be accomplished with a spirit of humility and by means of diligent prayer, but the plan must also have God’s approval.
  11. Proverbs 16:3 tn The suffix on the plural noun would be a subjective genitive: “the works you are doing,” or here, “the works that you want to do.”
  12. Proverbs 16:3 tn The syntax of the second clause shows that there is subordination: The vav on וְיִכֹּנוּ (veyikkonu) coming after the imperative of the first clause expresses that this clause is the purpose or result. People should commit their works in order that the Lord may establish them. J. H. Greenstone says, “True faith relieves much anxiety and smoothens many perplexities” (Proverbs, 172).
  13. Proverbs 16:4 tn The Hebrew verb פָּעַל (paʿal) means “to work out; to bring about; to accomplish.” As the perfect form of a dynamic root, it is past or perfective. By using a past nuance, the proverb asserts that this is not just something that will work out some day. It affirms that God has done so and views this action as prototypical of what God does. Elsewhere with this verb, the preposition ל (lamed) indicates the purpose of the work (when followed by an infinitive, e.g. Exod 15:7), or who the action was for/against (when followed by a person, e.g. Isa 26:12). In the only other case where the verb פָּעַל (paʿal) has a direct object and the preposition ל (lamed) it means to make, or modify, the thing into something else (Ps 7:13). Applying that same syntax here could mean “God has turned everything to his own purpose.” God has done so by turning what was meant to harm into good (as with Joseph, Gen 50:20) and here by preparing the wicked for disaster. If it means to turn one thing into another, then the verse affirms God’s sovereignty while not making him directly responsible for evil acts chosen by the wicked.
  14. Proverbs 16:4 tc The Latin Vulgate implies the form לְמַעֲנֵהוּ (lemaʿanehu) “for his/its sake/purpose” rather than the Masoretic text’s לַמַּעֲנֵהוּ (lammaʿanehu) “for his/its purpose/answer.” Both are reading the same consonantal text but understanding the vowels differently. tn At the core of the phrase לַמַּעֲנֵהוּ (lammaʿanehu) in the Masoretic text, lies the word מַעֲנֶה (maʿaneh), which is proposed to mean “answer” or “purpose.” HALOT proposes that they are two homonyms (HALOT I, 614) going back to different homonymous verbal roots. If this is the noun meaning “answer,” it may imply the consequence. God ensures that everyone’s actions and the consequences of those actions correspond—certainly the wicked for the day of calamity. In God’s order there is just retribution for every act.
  15. Proverbs 16:4 sn This is an example of synthetic parallelism (“A, what’s more B”). The A-line affirms a truth, and the B-line expands on it with a specific application about the wicked—whatever disaster comes their way is an appropriate correspondent for their life.
  16. Proverbs 16:5 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) is a subjective genitive: “the Lord abhors.”
  17. Proverbs 16:5 tn Heb “everyone of proud of heart.” The noun לֵב (lev, “heart, mind”) represents what one does with the לֵב, i.e., thinking and feeling, and here refers to the attitude of someone’s spirit. It acts as a genitive of specification, “proud in the heart.” The phrase refers to that class of people who are arrogant, those who set themselves presumptuously against God (e.g., 2 Chr 26:16; Ps 131:1; Prov 18:12).
  18. Proverbs 16:5 tn Heb “hand to hand.” This idiom means “you can be assured” (e.g., Prov 11:21).
  19. Proverbs 16:5 tn The B-line continues the A-line, stating the eventual outcome of the Lord’s abhorrence of arrogance—he will punish them. “Will not go unpunished” is an understatement (tapeinosis) to stress first that they will certainly be punished; whereas those who humble themselves before God in faith will not be punished.tc The LXX has inserted two couplets here: “The beginning of a good way is to do justly, // and it is more acceptable with God than to do sacrifices; // he who seeks the Lord will find knowledge with righteousness, // and they who rightly seek him will find peace.” C. H. Toy reminds the reader that there were many proverbs in existence that sounded similar to those in the book of Proverbs; these lines are in the Greek OT as well as in Sirach (Proverbs [ICC], 321-22).
  20. Proverbs 16:6 sn These two words are often found together to form a nominal hendiadys: “faithful loyal love.” The couplet often characterizes the Lord, but here in parallel to the fear of the Lord it refers to the faithfulness of the believer. Such faith and faithfulness bring atonement for sin.
  21. Proverbs 16:6 tn Heb “is atoned”; KJV “is purged”; NAB “is expiated.” The verb is from I כָּפַר (kafar, “to atone; to expiate; to pacify; to appease”; HALOT 493-94 s.v. I כפר). This root should not be confused with the identically spelled Homonym II כָּפַר (kafar, “to cover over”; HALOT 494 s.v. II *כפר). Atonement in the OT expiated sins, it did not merely cover them over (cf. NLT). C. H. Toy explains the meaning by saying it affirms that the divine anger against sin is turned away and man’s relation to God is as though he had not sinned (Proverbs [ICC], 322). Genuine repentance, demonstrated by loyalty and truthfulness, appeases the anger of God against one’s sin.
  22. Proverbs 16:6 tn Heb “fear of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as an objective genitive: “fearing the Lord.”
  23. Proverbs 16:6 tn Heb “turns away from”; NASB “keeps away from.”
  24. Proverbs 16:6 sn The Hebrew word translated “evil” (רַע, raʿ) can in some contexts mean “calamity” or “disaster,” but here it seems more likely to mean “evil” in the sense of sin. Faithfulness to the Lord brings freedom from sin. The verse uses synonymous parallelism with a variant: One half speaks of atonement for sin because of the life of faith, and the other of avoidance of sin because of the fear of the Lord.
  25. Proverbs 16:7 tn Heb “ways of a man.”
  26. Proverbs 16:7 tn The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the Lord” = “when the Lord is pleased with.” So the condition set down for the second colon is a lifestyle that is pleasing to God.
  27. Proverbs 16:7 tn The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the Lord—it is his lifestyle that disarms his enemies. W. McKane comments that the righteous have the power to mend relationships (Proverbs [OTL], 491); see, e.g., 10:13; 14:9; 15:1; 25:21-22). The life that is pleasing to God will be above reproach and find favor with others. Some would interpret this to mean that God makes his enemies to be at peace with him (cf. KJV, NAB, NASB, NIV, NLT). This is workable, but in this passage it would seem God would do this through the pleasing life of the believer (cf. NCV, TEV, CEV).
  28. Proverbs 16:7 tn Heb “even his enemies he makes to be at peace with him.”
  29. Proverbs 16:8 sn The lines contrast the modest income with the abundant income, but the real contrast is between righteousness and the lack of justice (or injustice). “Justice” is used for both legal justice and ethical conduct. It is contrasted with righteousness in 12:5 and 21:7; it describes ethical behavior in 21:3. Here the point is that unethical behavior tarnishes the great gain and will be judged by God.
  30. Proverbs 16:8 sn This is another “better” saying; between these two things, the first is better. There are other options—such as righteousness with wealth—but the proverb is not concerned with that. A similar saying appears in Amenemope 8:19-20 (ANET 422).
  31. Proverbs 16:9 tn Heb “the mind of a man.” The term לֵב (lev, “mind, heart”) represents the person in this case (a synecdoche of a part for the whole) but highlights that faculty most relevant to the verb for planning.
  32. Proverbs 16:9 tn Heb “his way” (so KJV, NASB).
  33. Proverbs 16:9 tn The verb כּוּן (kun, “to establish; to confirm”) with צַעַד (tsaʿad, “step”) means “to direct” (e.g., Ps 119:133; Jer 10:23). This contrasts what people plan and what actually happens—God determines the latter.
  34. Proverbs 16:9 sn “Steps” is an implied comparison, along with “way,” to indicate the events of the plan as they work out.
  35. Proverbs 16:10 tn Heb “oracle” (so NAB, NIV) or “decision”; TEV “the king speaks with divine authority.” The term קֶסֶם (qesem) is used in the sense of “oracle; decision; verdict” (HALOT 1115-16 s.v.). The pronouncements of a king form an oracular sentence, as if he speaks for God; they are divine decisions (e.g., Num 22:7; 23:23; 2 Sam 14:20).
  36. Proverbs 16:10 tn Heb “on the lips.” The term “lips” is a metonymy of cause referring to what the king says—no doubt what he says officially.
  37. Proverbs 16:10 tn Heb “his mouth.” The term “mouth” is a metonymy of cause for what the king says: his pronouncements and legal decisions.
  38. Proverbs 16:10 sn The second line gives the effect of the first: If the king delivers such oracular sayings (קֶסֶם, qesem, translated “divine verdict”), then he must be careful in the decisions he makes. The imperfect tense then requires a modal nuance to stress the obligation of the king not to act treacherously against justice. It would also be possible to translate the verb as a jussive: Let the king not act treacherously against justice. For duties of the king, see Ps 72 and Isa 11. For a comparison with Ezek 21:23-26, see E. W. Davies, “The Meaning of qesem in Prov 16:10, ” Bib 61 (1980): 554-56.
  39. Proverbs 16:11 tn Heb “a scale and balances of justice.” This is an attributive genitive, meaning “just scales and balances.” The law required that scales and measures be accurate and fair (Lev 19:36; Deut 25:13). Shrewd dishonest people kept light and heavy weights to make unfair transactions.
  40. Proverbs 16:11 tn Heb “stones.”
  41. Proverbs 16:12 sn The “wickedness” mentioned here (רֶשַׁע, reshaʿ) might better be understood as a criminal act, for the related word “wicked” can also mean the guilty criminal. If a king is trying to have a righteous administration, he will detest any criminal acts.
  42. Proverbs 16:12 tn The “throne” represents the administration, or the decisions made from the throne by the king, and so the word is a metonymy of adjunct (cf. NLT “his rule”).
  43. Proverbs 16:13 tc The MT has the plural. Two Hebrew mss, the LXX, Syriac, and Targum read “a king.”
  44. Proverbs 16:13 tn Heb “lips of righteousness”; cf. NAB, NIV “honest lips.” The genitive “righteousness” functions as an attributive adjective. The term “lips” is a metonymy of cause for what is said: “righteous speech” or “righteous counsel.”
  45. Proverbs 16:13 tn The MT has the singular participle followed by the plural adjective (which is here a substantive). The editors of BHS wish to follow the ancient versions in making the participle plural, “those who speak uprightly.”
  46. Proverbs 16:13 sn The verse is talking about righteous kings, of course—they love righteousness and not flattery. In this proverb “righteous” and “upright” referring to what is said means “what is right and straight,” i.e., the truth (cf. NCV).
  47. Proverbs 16:14 sn This proverb introduces the danger of becoming a victim of the king’s wrath (cf. CEV “if the king becomes angry, someone may die”). A wise person knows how to pacify the unexpected and irrational behavior of a king. The proverb makes the statement, and then gives the response to the subject.
  48. Proverbs 16:14 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
  49. Proverbs 16:14 tn The expression uses an implied comparison, comparing “wrath” to a messenger because it will send a message. The qualification is “death,” an objective genitive, meaning the messenger will bring death, or the message will be about death. E.g., 1 Kgs 2:25, 29-34 and 46. Some have suggested a comparison with the two messengers of Baal to the god Mot (“Death”) in the Ugaritic tablets (H. L. Ginsberg, “Baal’s Two Messengers,” BASOR 95 [1944]: 25-30). If there is an allusion, it is a very slight one. The verse simply says that the king’s wrath threatens death.
  50. Proverbs 16:14 tn The verb is כָּפַר (kafar), which means “to pacify; to appease” and “to atone; to expiate” in Levitical passages. It would take a wise person to know how to calm or pacify the wrath of a king—especially in the ancient Near East.
  51. Proverbs 16:15 tn Heb “the light of the face of the king.” This expression is a way of describing the king’s brightened face, his delight in what is taking place. This would mean life for those around him.sn The proverb is the antithesis of 16:14.
  52. Proverbs 16:15 tn Heb “cloud.”
  53. Proverbs 16:15 tn Heb “latter rain” (so KJV, ASV). The favor that this expression represents is now compared to the cloud of rain that comes with the “latter” rain or harvest rain. The point is that the rain cloud was necessary for the successful harvest; likewise the king’s pleasure will ensure the success and the productivity of the people under him. E.g., also Psalm 72:15-17; the prosperity of the land is portrayed as a blessing on account of the ideal king.
  54. Proverbs 16:16 tn The form קְנֹה (qenoh) is an infinitive; the Greek version apparently took it as a participle, and the Latin as an imperative—both working with an unpointed קנה, the letter ה (he) being unexpected in the form if it is an infinitive construct (the parallel clause has קְנוֹת [qenot] for the infinitive, but the ancient versions also translate that as either a participle or an imperative).
  55. Proverbs 16:16 tn The form is a Niphal participle, masculine singular. If it is modifying “understanding” it should be a feminine form. If it is to be translated, it would have to be rendered “and to acquire understanding is to be chosen more than silver” (cf. KJV, ASV, NASB). Many commentaries consider it superfluous. NIV and NCV simply have “to choose understanding rather than silver!”
  56. Proverbs 16:17 sn The point of righteous living is made with the image of a highway, a raised and well-graded road (a hypocatastasis, implying a comparison between a highway and the right way of living).
  57. Proverbs 16:17 tn The form סוּר (sur) is a Qal infinitive; it indicates that a purpose of the righteous life is to turn away from evil. “Evil” here has the sense of sinful living. So the first line asserts that the well-cared-for life avoids sin.
  58. Proverbs 16:17 sn The second half of the verse uses two different words for “guard”; this one is נֹצֵר (notser) “the one who guards his way,” and the first is שֹׁמֵר (shomer) “the one who guards his life” (the order of the words is reversed in the translation). The second colon then explains further the first (synthetic parallelism), because to guard one’s way preserves life.
  59. Proverbs 16:17 tc The LXX adds three lines after 17a and one after 17b: “The paths of life turn aside from evils, and the ways of righteousness are length of life; he who receives instruction will be prosperous, and he who regards reproofs will be made wise; he who guards his ways preserves his soul, and he who loves his life will spare his mouth.”
  60. Proverbs 16:18 sn The two lines of this proverb are synonymous parallelism, and so there are parasynonyms. “Pride” is paired with “haughty spirit” (“spirit” being a genitive of specification); and “destruction” is matched with “a tottering, falling.”
  61. Proverbs 16:18 tn Heb “[is] before destruction.”
  62. Proverbs 16:18 sn Many proverbs have been written in a similar way to warn against the inevitable disintegration and downfall of pride. W. McKane records an Arabic proverb: “The nose is in the heavens, the seat is in the mire” (Proverbs [OTL], 490).
  63. Proverbs 16:19 tn Heb “low of spirit”; KJV “of an humble spirit.” This expression describes the person who is humble and submissive before the Lord and therefore inoffensive. It is always necessary to have a humble spirit, whether there is wealth or not.
  64. Proverbs 16:19 tn Heb “than to divide plunder.” The word “plunder” implies that the wealth taken by the proud was taken violently and wrongfully—spoils are usually taken in warfare. R. N. Whybray translates it with “loot” (Proverbs [CBC], 95). The proud are in rebellion against God, overbearing and oppressive. One should never share the “loot” with them.
  65. Proverbs 16:20 tn Heb “he who is prudent” or “he who deals wisely” (cf. KJV). The proverb seems to be referring to wise business concerns and the reward for the righteous. One who deals wisely in a matter will find good results. R. N. Whybray sees a contrast here: “The shrewd man of business will succeed well, but the happy man is he who trusts the Lord” (Proverbs [CBC], 92). Synonymous parallelism is more appropriate.
  66. Proverbs 16:20 tn Or “he who gives heed to a word,” that is, “who listens to instruction” (cf. NIV, NLT).
  67. Proverbs 16:20 tn Heb “good” (so KJV, ASV).
  68. Proverbs 16:20 tn Although traditionally this word is translated “happy” (cf. KJV, ASV, NAB, NRSV, NLT), such a translation can be misleading because the word means far more than that. It describes the heavenly bliss that comes from knowing one is right with God and following God’s precepts. The “blessed” could be at odds with the world (Ps 1:1-3).
  69. Proverbs 16:20 tn Heb “and the one who trusts in the Lord—blessed is he.”
  70. Proverbs 16:21 tn Heb “wise of heart” (so NRSV).
  71. Proverbs 16:21 tn Heb “to the wise of heart it will be called discerning.” This means that the wise of heart, those who make wise decisions (“heart” being the metonymy), will gain a reputation of being the discerning ones.
  72. Proverbs 16:21 tn Heb “sweetness of lips.” The term “lips” is a metonymy of cause, meaning what is said. It is a genitive of specification. The idea of “sweetness” must be gracious and friendly words. The teaching will be well-received because it is both delightful and persuasive (cf. NIV “pleasant words promote instruction”).
  73. Proverbs 16:21 tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”
  74. Proverbs 16:22 tn The Hebrew noun שֵׂכֵל (sekhel, “prudence; insight”; cf. KJV, NASB, NIV “understanding”; NAB, CEV “good sense”) is related to the verb that means “to have insight; to give attention to; to act circumspectly [or, prudently],” as well as “to prosper; to have success.” These words all describe the kind of wise action that will be successful.
  75. Proverbs 16:22 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.
  76. Proverbs 16:22 tn Heb “fountain of life.” The point of the metaphor is that like a fountain this wisdom will be a constant provision for living in this world.
  77. Proverbs 16:22 tn Heb “the discipline of fools [is] folly.” The “discipline” (מוּסָר, musar) in this proverb is essentially a requital for sin (hence “punishment,” so NIV, NCV, NRSV); discipline which is intended to correct is normally rejected and despised by fools. So the line is saying that there is very little that can be done for or with the fool (cf. NLT “discipline is wasted on fools”).
  78. Proverbs 16:23 tn Or “mind” (cf. NCV, NRSV, NLT).
  79. Proverbs 16:23 tn Heb “makes wise his mouth,” with “mouth” being a metonymy of cause for what is said: “speech.”
  80. Proverbs 16:23 sn Those who are wise say wise things. The proverb uses synthetic parallelism: The first line asserts that the wise heart ensures that what is said is wise, and the second line adds that such a person increases the reception of what is said.
  81. Proverbs 16:23 tn Heb “to his lips.” The term “lips” functions as a metonymy of cause for what is said.
  82. Proverbs 16:24 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
  83. Proverbs 16:24 sn The metaphor of honey or the honeycomb is used elsewhere in scripture, notably Ps 19:10 [11]. Honey was used in Israel as a symbol of the delightful and healthy products of the land—“a land flowing with milk and honey” (Deut 6:3).
  84. Proverbs 16:24 sn Two predicates are added to qualify the metaphor: The pleasant words are “sweet” and “healing.” “Soul” includes in it the appetites, physical and spiritual; and so sweet to the “soul” would summarize all the ways pleasant words give pleasure. “Bones” is a metonymy of subject, the boney framework representing the whole person, body and soul. Pleasant words, like honey, will enliven and encourage the whole person. One might recall, in line with the imagery here, how Jonathan’s eyes brightened when he ate from the honeycomb (1 Sam 14:27).
  85. Proverbs 16:25 tn Heb “which is straight before a man.”
  86. Proverbs 16:25 tn Heb “the ways of death.” See note at the identical saying in 14:12.
  87. Proverbs 16:26 sn The words for “laborer” (עָמֵל; ʿamel) and “labored” (עָמַל; ʿamal) are less common Hebrew terms for work. The root idea refers to exertion, or toil, and sometimes to anxiety. In Eccl. 2:11 the Preacher refers to all his many building projects with this verb for hard work. This proverb pictures hard work being done of necessity rather than for the satisfaction of doing the work itself.
  88. Proverbs 16:26 tn Heb “soul.” The term נֶפֶשׁ (nefesh) here means “appetite,” functioning as a metonymy; the “inner soul” of a person representing his appetite (BDB 660 s.v. 5a; see, e.g., Pss 63:6; 107:9; Prov 13:25; 16:24; 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). This is suggested by the parallelism with “hunger.”
  89. Proverbs 16:26 tn Heb “his mouth” (so KJV, NAB). The term “mouth” is a metonymy for hunger or eating. The idea of the proverb is clear—the need to eat drives people to work.
  90. Proverbs 16:26 tn This verb, אָכַף (ʾakaf), occurs only here in the Hebrew Bible. Cognate languages associate it with saddling an animal or pressing. A similar English idiom might be “to spur on.” The verbs in the proverb are past time, noting a pattern which has been observed and is prototypical.
  91. Proverbs 16:26 tc The LXX has apparently misread פִּיהוּ (pihu) and inserted the idea of “ruin” for the laborer: “he drives away ruin.” This influenced the Syriac to some degree; however, its first clause understood “suffering” instead of “labor”: “the person who causes suffering suffers.”sn This theme is taught elsewhere (e.g., Eccl 6:7; Eph 4:28; 6:7; 2 Thess 3:10-12).
  92. Proverbs 16:27 tn Heb “a man of belial.” This phrase means “wicked scoundrel.” Some translate “worthless” (so ASV, NASB, CEV), but the phrase includes deep depravity and wickedness (C. H. Toy, Proverbs [ICC], 125-26).
  93. Proverbs 16:27 tn Heb “digs up” (so NASB). The “wicked scoundrel” finds out about evil and brings it to the surface (Prov 26:27; Jer 18:20). What he digs up he spreads by speech.
  94. Proverbs 16:27 tn Heb “on his lips” (so NAB) The term “lips” is a metonymy of cause. To say that “evil” is on his lips means that he talks about the evil he has dug up.
  95. Proverbs 16:27 sn The simile stresses the devastating way that slander hurts people. W. McKane says that this one “digs for scandal and…propagates it with words which are ablaze with misanthropy” (Proverbs [OTL], 494).
  96. Proverbs 16:28 tn Heb “a man of perverse things”; NAB “an intriguer.” This refers to someone who destroys lives. The parallelism suggests that he is a “slanderer” or “gossip”—one who whispers and murmurs (18:8; 26:20, 22).
  97. Proverbs 16:28 tn The term אַלּוּף (ʾalluf) refers to a “friend” or “an intimate associate.” The word has other possible translations, including “tame” or “docile” when used of animals. Rashi, a Jewish scholar who lived a.d. 1040-1105, took it in the later sense of “prince,” saying that such speech alienates the Prince, namely God. But that is a forced interpretation of the line.
  98. Proverbs 16:29 tn Heb “man of violence.” He influences his friends toward violence. The term חָמָס (khamas, “violence”) often refers to sins against society, social injustices, and crimes.
  99. Proverbs 16:29 tn Or “will entice.” The verb in the first colon is an imperfect, and the form in the second is a vav plus perfect consecutive. The imperfect verb may be either present or future and implies customary or habitual behavior. The perfect consecutive continues the habitual force of the first verb. The first verb, “to persuade, seduce, entice,” is the metonymy of cause; the second verb, “to lead,” is the metonymy of effect, the two together forming the whole process.
  100. Proverbs 16:29 tn Heb “not good” (so KJV, NAB, NASB, NIV, NRSV); NLT “a harmful path.” The expression “a way that is not good” is an example of tapeinosis—a deliberate understatement for the sake of emphasis: It is terrible. This refers to crime and violence. The understatement is used to warn people away from villains and to remind them to follow a good path.
  101. Proverbs 16:30 tn Or “who shuts.” HALOT suggests the idiom “to screw up the eyes” (HALOT I, 866) for this hapax legomenon (word which only occurs one time). The precise gesture is not certain.
  102. Proverbs 16:30 sn The participle עֹצֶה (ʿotseh) describes one as shutting his eyes (cf. KJV, ASV). This could mean simply “closing the eyes,” or it could refer to “winking” (so many English versions). The proverb is saying that facial expressions often reveal if someone is plotting evil (e.g., 6:13-14).
  103. Proverbs 16:30 tc Heb “to devise perversity.” The Hebrew text implies a verbal element before the infinitive “[does so] to devise perversity,” while the LXX uses a finite verb, which suggests an imperfect verb.
  104. Proverbs 16:30 tn The conjunction “and” does not appear in the Hebrew but is implied by the synonymous parallelism.
  105. Proverbs 16:30 tn The participle קֹרֵץ (qorets) indicates that the person involved is pinching, compressing, or biting his lips (cf. NIV “purses his lips”).
  106. Proverbs 16:30 tn The verb is a Piel perfect; it means “to complete, finish, bring to an end.” A full understanding of the proverb requires certainty about what the gestures are and how they functioned in that culture. BDB classifies the use of this verb, כִּלָּה (killah), as “to accomplish in thought” meaning “to determine” something (BDB 478). The proverb appears to advise how to spot if someone is devising evil or if someone has either finished plotting evil or has finished doing evil.
  107. Proverbs 16:31 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.
  108. Proverbs 16:31 sn The proverb presents the ideal, for it is not concerned with old people who may be evil. The KJV tried to qualify the interpretation by making the second half of the verse a conditional clause (“if it be found in the way of righteousness”). This is acceptable but unnecessary. The book of Proverbs is simply laying out the equity of longevity for righteousness and premature death for wicked people. In this line “gray hair” is a metonymy of adjunct/effect, representing old age; and the “glorious crown” (taking the genitive as attributive) provides a fitting metaphor to compare the hair on the head with a crown.
  109. Proverbs 16:31 tn Heb “it is found” (so NASB) or “it will be found.”
  110. Proverbs 16:31 sn While the proverb presents a general observation, there is a commendable lesson about old people who can look back on a long walk with God through life and can anticipate unbroken fellowship with him in glory.
  111. Proverbs 16:32 tn One who is “slow to anger” is a patient person (cf. NAB, NIV, NLT). This is explained further in the parallel line by the description of “one who rules his spirit” (וּמֹשֵׁל בְּרוּחוֹ, umoshel berukho), meaning “controls his temper.” This means the person has the emotions under control and will not “fly off the handle” quickly.
  112. Proverbs 16:32 tn Heb “who rules his spirit” (so NASB).
  113. Proverbs 16:32 tn The phrase “is better than” does not appear in this line in the Hebrew text, but is implied by the parallelism.
  114. Proverbs 16:32 sn The saying would have had greater impact when military prowess was held in high regard. It is harder, and therefore better, to control one’s passions than to do some great exploit on the battlefield.
  115. Proverbs 16:33 tn Heb “the lot is cast.” Because the ancient practice of “casting lots” is unfamiliar to many modern readers, the imagery has been updated to “throwing dice.”sn The proverb concerns the practice of seeking divine leading through casting lots. For a similar lesson, see Amenemope (18, 19:16-17, in ANET 423).
  116. Proverbs 16:33 tn Heb “all its decision.”
  117. Proverbs 16:33 sn The point concerns seeking God’s will through the practice. The Lord gives guidance in decisions that are submitted to him.
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