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The Daily Audio Bible Reading for Saturday February 3, 2024 (NIV)

Exodus 17:8-19:15

Victory over the Amalekites

8 [a] Amalek came[b] and attacked[c] Israel in Rephidim. 9 So Moses said to Joshua, “Choose some of our[d] men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.”

10 So Joshua fought against Amalek just as Moses had instructed him,[e] and Moses and Aaron and Hur went up to the top of the hill. 11 Whenever Moses would raise his hands,[f] then Israel prevailed, but whenever he would rest[g] his hands, then Amalek prevailed. 12 When[h] the hands of Moses became heavy,[i] they took a stone and put it under him, and Aaron and Hur held up his hands, one on one side and one on the other,[j] and so his hands were steady[k] until the sun went down. 13 So Joshua destroyed[l] Amalek and his army[m] with the sword.[n]

14 The Lord said to Moses, “Write this as a memorial in the[o] book, and rehearse[p] it in Joshua’s hearing;[q] for I will surely wipe out[r] the remembrance[s] of Amalek from under heaven.” 15 Moses built an altar, and he called it “The Lord is my Banner,”[t] 16 for he said, “For a hand was lifted up to the throne of the Lord[u]—that the Lord will have war with Amalek from generation to generation.”[v]

The Advice of Jethro

18 [w] Jethro, the priest of Midian, Moses’ father-in-law, heard about all that God had done for Moses and for his people Israel, that[x] the Lord had brought Israel out of Egypt.[y]

2 Jethro, Moses’ father-in-law, took Moses’ wife Zipporah after he had sent her back, 3 and her two sons, one of whom was named Gershom[z] (for Moses[aa] had said, “I have been a foreigner[ab] in a foreign land”) 4 and the other Eliezer (for Moses had said,[ac] “The God of my father has been my help[ad] and delivered[ae] me from the sword of Pharaoh”).

5 Jethro, Moses’ father-in-law, together with Moses’[af] sons and his wife, came to Moses in the wilderness where he was camping by[ag] the mountain of God.[ah] 6 He said[ai] to Moses, “I, your father-in-law Jethro, am coming to you, along with your wife and her two sons with her.” 7 Moses went out to meet his father-in-law and bowed down and kissed him;[aj] they each asked about the other’s welfare, and then they went into the tent. 8 Moses told his father-in-law all that the Lord had done to Pharaoh and to Egypt for Israel’s sake, and all the hardship[ak] that had come on them[al] along the way, and how[am] the Lord had delivered them.

9 Jethro rejoiced[an] because of all the good that the Lord had done for Israel, whom he had delivered from the hand of Egypt. 10 Jethro said, “Blessed[ao] be the Lord who has delivered you from the hand of Egypt, and from the hand of Pharaoh, who has delivered the people from the Egyptians’ control![ap] 11 Now I know that the Lord is greater than all the gods, for in the thing in which they dealt proudly against them he has destroyed them.”[aq] 12 Then Jethro, Moses’ father-in-law, brought[ar] a burnt offering and sacrifices for God,[as] and Aaron and all the elders of Israel came to eat food[at] with the father-in-law of Moses before God.

13 On the next day[au] Moses sat to judge[av] the people, and the people stood around Moses from morning until evening. 14 When Moses’ father-in-law saw all that he was doing for the people, he said, “What is this[aw] that you are doing for the people?[ax] Why are you sitting by yourself, and all the people stand around you from morning until evening?”

15 Moses said to his father-in-law, “Because the people come to me to inquire[ay] of God. 16 When they have a dispute,[az] it comes to me and I decide[ba] between a man and his neighbor, and I make known the decrees of God and his laws.”[bb]

17 Moses’ father-in-law said to him, “What[bc] you are doing is not good! 18 You will surely wear out,[bd] both you and these people who are with you, for this is too[be] heavy a burden[bf] for you; you are not able to do it by yourself. 19 Now listen to me,[bg] I will give you advice, and may God be with you. You be a representative for the people to God,[bh] and you bring[bi] their disputes[bj] to God; 20 warn[bk] them of the statutes and the laws, and make known to them the way in which they must walk[bl] and the work they must do.[bm] 21 But you choose[bn] from the people capable men,[bo] God-fearing men,[bp] men of truth,[bq] those who hate bribes,[br] and put them over the people[bs] as rulers[bt] of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 22 They will judge[bu] the people under normal circumstances,[bv] and every difficult case[bw] they will bring to you, but every small case[bx] they themselves will judge, so that[by] you may make it easier for yourself,[bz] and they will bear the burden[ca] with you. 23 If you do this thing, and God so commands you,[cb] then you will be able[cc] to endure,[cd] and all these people[ce] will be able to go[cf] home[cg] satisfied.”[ch]

24 Moses listened to[ci] his father-in-law and did everything he had said. 25 Moses chose capable men from all Israel, and he made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 26 They judged the people under normal circumstances; the difficult cases they would bring[cj] to Moses, but every small case they would judge themselves.

27 Then Moses sent his father-in-law on his way,[ck] and so Jethro[cl] went[cm] to his own land.[cn]

Israel at Sinai

19 [co] In the third month after the Israelites went out[cp] from the land of Egypt, on the very day,[cq] they came to the desert of Sinai. 2 After they journeyed[cr] from Rephidim, they came to the desert of Sinai, and they camped in the desert; Israel camped there in front of the mountain.[cs]

3 Moses[ct] went up to God, and the Lord called to him from the mountain, “Thus you will tell the house of Jacob, and declare to the people[cu] of Israel: 4 ‘You yourselves have seen what I did to Egypt and how I lifted you on eagles’ wings[cv] and brought you to myself.[cw] 5 And now, if you will diligently listen to me[cx] and keep[cy] my covenant, then you will be my[cz] special possession[da] out of all the nations, for all the earth is mine, 6 and you will be to me[db] a kingdom of priests[dc] and a holy nation.’[dd] These are the words that you will speak to the Israelites.”

7 So Moses came and summoned the elders of Israel. He set before them all these words that the Lord had commanded him, 8 and all the people answered together, “All that the Lord has commanded we will do!”[de] So Moses brought the words of the people back to the Lord.

9 The Lord said to Moses, “I am going to come[df] to you in a dense cloud,[dg] so that the people may hear when I speak with you and so that they will always believe in you.”[dh] And Moses told the words of the people to the Lord.

10 The Lord said to Moses, “Go to the people and sanctify them[di] today and tomorrow, and make them wash[dj] their clothes 11 and be ready for the third day, for on the third day the Lord will come down on Mount Sinai in the sight of all the people. 12 You must set boundaries[dk] for the people all around, saying, ‘Take heed[dl] to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death! 13 No hand will touch him[dm]—but he will surely be stoned or shot through, whether a beast or a human being;[dn] he must not live.’ When the ram’s horn sounds a long blast they may[do] go up on the mountain.”

14 Then Moses went down from the mountain to the people and sanctified the people, and they washed their clothes. 15 He said to the people, “Be ready for the third day. Do not approach your wives for marital relations.”[dp]

Footnotes:

  1. Exodus 17:8 sn This short passage gives the first account of Israel’s holy wars. The war effort and Moses’ holding up his hands go side by side until the victory is won and commemorated. Many have used this as an example of intercessory prayer—but the passage makes no such mention. In Exodus so far the staff of God is the token of the power of God; when Moses used it, God demonstrated his power. To use the staff of God was to say that God did it; to fight without the staff was to face defeat. Using the staff of God was a way of submitting to and depending on the power of God in all areas of life. The first part of the story reports the attack and the preparation for the battle (8, 9). The second part describes the battle and its outcome (10-13). The final section is the preservation of this event in the memory of Israel (14-16).
  2. Exodus 17:8 tn Heb “and Amalek came”; NIV, NCV, TEV, CEV “the Amalekites.”
  3. Exodus 17:8 tn Or “fought with.”
  4. Exodus 17:9 tn This could be rendered literally “choose men for us.” But the preposition ל (lamed) probably indicates possession, “our men,” and the fact that Joshua was to choose from Israel, as well as the fact that there is no article on “men,” indicates he was to select some to fight.
  5. Exodus 17:10 tn The line in Hebrew reads literally: And Joshua did as Moses had said to him, to fight with Amalek. The infinitive construct is epexegetical, explaining what Joshua did that was in compliance with Moses’ words.
  6. Exodus 17:11 tn The two verbs in the temporal clauses are by וְהָיָה כַּאֲשֶׁר (vehayah kaʾasher, “as long as” or, “and it was that whenever”). This indicates that the two imperfect tenses should be given a frequentative translation, probably a customary imperfect.
  7. Exodus 17:11 tn Or “lower.”
  8. Exodus 17:12 tn Literally “now the hands of Moses,” the disjunctive vav (ו) introduces a circumstantial clause here—of time.
  9. Exodus 17:12 tn The term used here is the adjective כְּבֵדִים (kevedim). It means “heavy,” but in this context the idea is more that of being tired. This is the important word that was used in the plague stories: when the heart of Pharaoh was hard, then the Israelites did not gain their freedom or victory. Likewise here, when the staff was lowered because Moses’ hands were “heavy,” Israel started to lose.
  10. Exodus 17:12 tn Heb “from this, one, and from this, one.”
  11. Exodus 17:12 tn The word “steady” is אֱמוּנָה (ʾemunah) from the root אָמַן (ʾaman). The word usually means “faithfulness.” Here is a good illustration of the basic idea of the word—firm, steady, reliable, dependable. There may be a double entendre here; on the one hand it simply says that his hands were stayed so that Israel might win, but on the other hand it is portraying Moses as steady, firm, reliable, faithful. The point is that whatever God commissioned as the means or agency of power—to Moses a staff, to the Christians the Spirit—the people of God had to know that the victory came from God alone.
  12. Exodus 17:13 tn The verb means “disabled, weakened, prostrated.” It is used a couple of times in the Bible to describe how man dies and is powerless (see Job 14:10; Isa 14:12).
  13. Exodus 17:13 tn Or “people.”
  14. Exodus 17:13 tn Heb “mouth of the sword.” It means as the sword devours—without quarter (S. R. Driver, Exodus, 159).
  15. Exodus 17:14 tn The presence of the article does not mean that he was to write this in a book that was existing now, but in one dedicated to this purpose (book, meaning scroll). See GKC 408 §126.s.
  16. Exodus 17:14 tn The Hebrew word is “place,” meaning that the events were to be impressed on Joshua.
  17. Exodus 17:14 tn Heb “in the ears of Joshua.” The account should be read to Joshua.
  18. Exodus 17:14 tn The construction uses the infinitive absolute and the imperfect tense to stress the resolution of Yahweh to destroy Amalek. The verb מָחָה (makhah) is often translated “blot out”—but that is not a very satisfactory image, since it would not remove completely what is the object. “Efface, erase, scrape off” (as in a palimpsest, a manuscript that is scraped clean so it can be reused) is a more accurate image.
  19. Exodus 17:14 sn This would seem to be defeated by the preceding statement that the events would be written in a book for a memorial. If this war is recorded, then the Amalekites would be remembered. But here God was going to wipe out the memory of them. But the idea of removing the memory of a people is an idiom for destroying them—they will have no posterity and no lasting heritage.
  20. Exodus 17:15 sn Heb “Yahweh-nissi” (so NAB), which means “Yahweh is my banner.” Note that when Israel murmured and failed God, the name commemorated the incident or the outcome of their failure. When they were blessed with success, the naming praised God. Here the holding up of the staff of God was preserved in the name for the altar—God gave them the victory.
  21. Exodus 17:16 tn The line here is very difficult. The Hebrew text has כִּי־יָד עַל־כֵּס יָהּ (ki yad ʾal kes yah, “for a hand on the throne of Yah”). If the word is “throne” (and it is not usually spelled like this), then it would mean Moses’ hand was extended to the throne of God, showing either intercession or source of power. It could not be turned to mean that the hand of Yah was taking an oath to destroy the Amalekites. The LXX took the same letters, but apparently saw the last four (כסיה) as a verbal form; it reads “with a secret hand.” Most scholars have simply assumed that the text is wrong, and כֵּס should be emended to נֵס (nes) to fit the name, for this is the pattern of naming in the OT with popular etymologies—some motif of the name must be found in the sentiment. This would then read, “My hand on the banner of Yah.” It would be an expression signifying that the banner, the staff of God, should ever be ready at hand when the Israelites fight the Amalekites again.
  22. Exodus 17:16 sn The message of this short narrative, then, concerns the power of God to protect his people. The account includes the difficulty, the victory, and the commemoration. The victory must be retained in memory by the commemoration. So the expositional idea could focus on that: The people of God must recognize (both for engaging in warfare and for praise afterward) that victory comes only with the power of God. In the NT the issue is even more urgent, because the warfare is spiritual—believers do not wrestle against flesh and blood. So only God’s power will bring victory.
  23. Exodus 18:1 sn This chapter forms the transition to the Law. There has been the deliverance, the testing passages, the provision in the wilderness, and the warfare. Any God who can do all this for his people deserves their allegiance. In chap. 18 the Lawgiver is giving advice, using laws and rulings, but then he is given advice to organize the elders to assist. Thus, when the Law is fully revealed, a system will be in place to administer it. The point of the passage is that a great leader humbly accepts advice from other godly believers to delegate responsibility. He does not try to do it all himself; God does not want one individual to do it all. The chapter has three parts: vv. 1-12 tell how Jethro heard and came and worshiped and blessed; vv. 13-23 have the advice of Jethro, and then vv. 24-27 tell how Moses implemented the plan and Jethro went home. See further E. J. Runions, “Exodus Motifs in 1 Samuel 7 and 8, ” EvQ 52 (1980): 130-31; and also see for another idea T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15.
  24. Exodus 18:1 tn This clause beginning with כִּי (ki) answers the question of what Jethro had heard; it provides a second, explanatory noun clause that is the object of the verb—“he heard (1) all that God had done… (2) that he had brought….” See R. J. Williams, Hebrew Syntax, 81, §490.
  25. Exodus 18:1 sn This is an important report that Jethro has heard, for the claim of God that he brought Israel out of bondage in Egypt will be the foundation of the covenant stipulations (Exod 20).
  26. Exodus 18:3 tn The name Gershom is based on גֵּר (ger) plus שָׁם (sham), meaning “foreign [resident] there.” Another possiblility is to relate the name to the root גָּרַשׁ (garash), perhaps meaning “outcast” (from I גרשׁ) or “churning” (from II גרשׁ).
  27. Exodus 18:3 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity (also in the following verse).
  28. Exodus 18:3 tn The Hebrew word גֵּר (ger), a foreign resident, sounds like and may be the first element of the name Gershom. But the word for “foreign” land (נָכְרִיִּה; nokriyyah) is built on a different root.
  29. Exodus 18:4 tn The referent (Moses) and the verb have been specified in the translation for clarity.
  30. Exodus 18:4 tn Now is given the etymological explanation of the name of Moses’ other son, Eliezer (אֱלִיעֶזֶר, ʾeliʿezer), which means “my God is a help.” The sentiment that explains this name is אֱלֹהֵי אָבִי בְּעֶזְרִי (ʾelohe ʾavi beʿezri, “the God of my father is my help”). The preposition in the sentiment is the bet (ב) essentiae (giving the essence—see GKC 379 §119.i). Not mentioned earlier, the name has become even more appropriate now that God has delivered Moses from Pharaoh again. The word for “help” is a common word in the Bible, first introduced as a description of the woman in the Garden. It means to do for someone what he or she cannot do for himself or herself. Samuel raised the “stone of help” (Ebenezer) when Yahweh helped Israel win the battle (1 Sam 7:12).
  31. Exodus 18:4 sn The verb “delivered” is an important motif in this chapter (see its use in vv. 8, 9, and 10 with reference to Pharaoh).
  32. Exodus 18:5 tn Heb “his”; the referent (Moses) has been specified in the translation for clarity.
  33. Exodus 18:5 tn This is an adverbial accusative that defines the place (see GKC 373-74 §118.g).
  34. Exodus 18:5 sn The mountain of God is Horeb, and so the desert here must be the Sinai desert by it. But chap. 19 suggests that they left Rephidim to go the 24 miles to Sinai. It may be that this chapter fits in chronologically after the move to Sinai, but was placed here thematically. W. C. Kaiser defends the present location of the story by responding to other reasons for the change given by Lightfoot, but does not deal with the travel locations (W. C. Kaiser, Jr., “Exodus,” EBC 2:411).
  35. Exodus 18:6 sn This verse may seem out of place, since the report has already been given that they came to the desert. It begins to provide details of the event that the previous verse summarizes. The announcement in verse 6 may have come in advance by means of a messenger or at the time of arrival, either of which would fit with the attention to formal greetings in verse 7. This would suit a meeting between two important men; the status of Moses has changed. The LXX solves the problem by taking the pronoun “I” as the particle “behold” and reads it this way: “one said to Moses, ‘Behold, your father-in-law has come….’”
  36. Exodus 18:7 sn This is more than polite oriental custom. Jethro was Moses’ benefactor, father-in-law, and a priest. He paid much respect to him. Now he could invite Jethro into his home (see B. Jacob, Exodus, 496).
  37. Exodus 18:8 tn A rare word, “weariness” of the hardships.
  38. Exodus 18:8 tn Heb “found them.”
  39. Exodus 18:8 tn Here “how” has been supplied.
  40. Exodus 18:9 tn The word חָדָה (khadah) is rare, occurring only in Job 3:6 and Ps 21:6, although it is common in Aramaic. The LXX translated it “he shuddered.” U. Cassuto suggests that that rendering was based on the midrashic interpretation in b. Sanhedrin 94b, “he felt cuts in his body”—a wordplay on the verb (Exodus, 215-16).
  41. Exodus 18:10 tn This is a common form of praise. The verb בָּרוּךְ (barukh) is the Qal passive participle of the verb. Here must be supplied a jussive, making this participle the predicate: “May Yahweh be blessed.” The verb essentially means “to enrich”; in praise it would mean that he would be enriched by the praises of the people.
  42. Exodus 18:10 tn Heb “from under the hand of the Egyptians.”
  43. Exodus 18:11 tn The end of this sentence seems not to have been finished, or it is very elliptical. In the present translation the phrase “he has destroyed them” is supplied. Others take the last prepositional phrase to be the completion and supply only a verb: “[he was] above them.” U. Cassuto (Exodus, 216) takes the word “gods” to be the subject of the verb “act proudly,” giving the sense of “precisely (כִּי, ki) in respect of these things of which the gods of Egypt boasted—He is greater than they (עֲלֵיהֶם, ʿalehem).” He suggests rendering the clause, “excelling them in the very things to which they laid claim.”
  44. Exodus 18:12 tn The verb is “and he took” (cf. KJV, ASV, NASB). It must have the sense of getting the animals for the sacrifice. The Syriac, Targum, and Vulgate have “offered.” But Cody argues because of the precise wording in the text Jethro did not offer the sacrifices but received them (A. Cody, “Exodus 18, 12: Jethro Accepts a Covenant with the Israelites,” Bib 49 [1968]: 159-61).
  45. Exodus 18:12 sn Jethro brought offerings as if he were the one who had been delivered. The “burnt offering” is singular, to honor God first. The other sacrifices were intended for the invited guests to eat (a forerunner of the peace offering). See B. Jacob, Exodus, 498.
  46. Exodus 18:12 tn The word לֶחֶם (lekhem) here means the sacrifice and all the foods that were offered with it. The eating before God was part of covenantal ritual, for it signified that they were in communion with the Deity, and with one another.
  47. Exodus 18:13 tn Heb “and it was/happened on the morrow.”
  48. Exodus 18:13 sn This is a simple summary of the function of Moses on this particular day. He did not necessarily do this every day, but it was time now to do it. The people would come to solve their difficulties or to hear instruction from Moses on decisions to be made. The tradition of “sitting in Moses’ seat” is drawn from this passage.
  49. Exodus 18:14 tn Heb “what is this thing.”
  50. Exodus 18:14 sn This question, “what are you doing for the people,” is qualified by the next question. Sitting alone all day and the people standing around all day showed that Moses was exhibiting too much care for the people—he could not do this.
  51. Exodus 18:15 tn The form is לִדְרֹשׁ (lidrosh), the Qal infinitive construct giving the purpose. To inquire of God would be to seek God’s will on a matter, to obtain a legal decision on a matter, or to settle a dispute. As a judge Moses is speaking for God, but as the servant of Yahweh Moses’ words will be God’s words. The psalms would later describe judges as “gods” because they made the right decisions based on God’s Law.
  52. Exodus 18:16 tn Or “thing,” “matter,” “issue.”
  53. Exodus 18:16 tn The verb שָׁפַט (shafat) means “to judge”; more specifically, it means to make a decision as an arbiter or umpire. When people brought issues to him, Moses decided between them. In the section of laws in Exodus after the Ten Commandments come the decisions, the מִשְׁפָּטִים (mishpatim).
  54. Exodus 18:16 tn The “decrees” or “statutes” were definite rules, stereotyped and permanent; the “laws” were directives or pronouncements given when situations arose. S. R. Driver suggests this is another reason why this event might have taken place after Yahweh had given laws on the mountain (Exodus, 165).
  55. Exodus 18:17 tn Heb “the thing.”
  56. Exodus 18:18 tn The verb means “to fall and fade” as a leaf (Ps 1:3). In Ps 18:45 it is used figuratively of foes fading away, failing in strength and courage (S. R. Driver, Exodus, 166). Here the infinitive absolute construction heightens the meaning.
  57. Exodus 18:18 tn Gesenius lists the specialized use of the comparative min (מִן) where with an adjective the thought expressed is that the quality is too difficult for the attainment of a particular aim (GKC 430 §133.c).
  58. Exodus 18:18 tn Here “a burden” has been supplied.
  59. Exodus 18:19 tn Heb “hear my voice.”
  60. Exodus 18:19 tn The line reads “Be you to the people before God.” He is to be their representative before God. This is introducing the aspect of the work that only Moses could do, what he has been doing. He is to be before God for the people, to pray for them, to appeal on their behalf. Jethro is essentially saying, I understand that you cannot delegate this to anyone else, so continue doing it (U. Cassuto, Exodus, 219-20).
  61. Exodus 18:19 tn The form is the perfect tense with the vav (ו) consecutive; following the imperative it will be instruction as well. Since the imperative preceding this had the idea of “continue to be” as you are, this too has that force.
  62. Exodus 18:19 tn Heb “words”; KJV, ASV “the causes”; NRSV “cases”; NLT “questions.”
  63. Exodus 18:20 tn The perfect tense with the vav (ו) continues the sequence of instruction for Moses. He alone was to be the mediator, to guide them in the religious and moral instruction.
  64. Exodus 18:20 tn The verb and its following prepositional phrase form a relative clause, modifying “the way.” The imperfect tense should be given the nuance of obligatory imperfect—it is the way they must walk.
  65. Exodus 18:20 tn This last part is parallel to the preceding: “work” is also a direct object of the verb “make known,” and the relative clause that qualifies it also uses an obligatory imperfect.
  66. Exodus 18:21 tn The construction uses the independent pronoun for emphasis, and then the imperfect tense “see” (חָזָה, khazah)—“and you will see from all….” Both in Hebrew and Ugaritic expressions of “seeing” are used in the sense of choosing (Gen 41:33). See U. Cassuto, Exodus, 220.
  67. Exodus 18:21 tn The expression is אַנְשֵׁי־חַיִל (ʾanshe khayil, “capable men”). The attributive genitive is the word used in expressions like “mighty man of valor.” The word describes these men as respected, influential, powerful people, those looked up to by the community as leaders, and those who will have the needs of the community in mind.
  68. Exodus 18:21 tn The description “fearers of God” uses an objective genitive. It describes them as devout, worshipful, obedient servants of God.
  69. Exodus 18:21 tn The expression “men of truth” (אַנְשֵׁי אֱמֶת, ʾanshe ʾemet) indicates that these men must be seekers of truth, who know that the task of a judge is to give true judgment (U. Cassuto, Exodus, 220). The word “truth” includes the ideas of faithfulness or reliability, as well as factuality itself. It could be understood to mean “truthful men,” men whose word is reliable and true.
  70. Exodus 18:21 tn Heb “haters of bribes.” Here is another objective genitive, one that refers to unjust gain. To hate unjust gain is to reject and refuse it. Their decisions will not be swayed by greed.
  71. Exodus 18:21 tn Heb “over them”; the referent (the people) has been specified in the translation for clarity.
  72. Exodus 18:21 sn It is not clear how this structure would work in a judicial setting. The language of “captains of thousands,” etc., is used more for military ranks. There must have been more detailed instruction involved here, for each Israelite would have come under four leaders with this arrangement, and perhaps difficult cases would be sent to the next level. But since the task of these men would also involve instruction and guidance, the breakdown would be very useful. Deut 1:9, 13 suggest that the choice of these people was not simply Moses’ alone.
  73. Exodus 18:22 tn The form is the perfect tense with the vav (ו) consecutive, making it equivalent to the imperfect of instruction in the preceding verse.
  74. Exodus 18:22 tn Heb “in every time,” meaning “in all normal cases” or “under normal circumstances.” The same phrase occurs in v. 26.
  75. Exodus 18:22 tn Heb “great thing.”
  76. Exodus 18:22 tn Heb “thing.”
  77. Exodus 18:22 tn The vav here shows the result or the purpose of the instructions given.
  78. Exodus 18:22 tn The expression וְהָקֵל מֵעָלֶיךָ (vehaqel meʿalekha) means literally “and make it light off yourself.” The word plays against the word for “heavy” used earlier—since it was a heavy or burdensome task, Moses must lighten the load.
  79. Exodus 18:22 tn Here “the burden” has been supplied.
  80. Exodus 18:23 tn The form is a Piel perfect with vav (ו) consecutive; it carries the same nuance as the preceding imperfect in the conditional clause.
  81. Exodus 18:23 tn The perfect tense with vav (ו) consecutive now appears in the apodosis of the conditional sentence—“if you do this…then you will be able.”
  82. Exodus 18:23 tn Heb “to stand.” B. Jacob (Exodus, 501) suggests that there might be a humorous side to this: “you could even do this standing up.”
  83. Exodus 18:23 tn Literally “this people.”
  84. Exodus 18:23 tn The verb is the simple imperfect, “will go,” but given the sense of the passage a potential nuance seems in order.
  85. Exodus 18:23 tn Heb “his place.”
  86. Exodus 18:23 tn Heb “in peace.”sn See further T. D. Weinshall, “The Organizational Structure Proposed by Jethro to Moses (Ex. 18:17),” Public Administration in Israel and Abroad 12 (1972): 9-13; and H. Reviv, “The Traditions Concerning the Inception of the Legal System in Israel: Significance and Dating,” ZAW 94 (1982): 566-75.
  87. Exodus 18:24 tn The idiom “listen to the voice of” means “obey, comply with, heed.”
  88. Exodus 18:26 tn This verb and the verb in the next clause are imperfect tenses. In the past tense narrative of the verse they must be customary, describing continuous action in past time.
  89. Exodus 18:27 tn The verb וַיְשַׁלַּח (vayeshallakh) has the same root and same stem used in the passages calling for Pharaoh to “release” Israel. Here, in a peaceful and righteous relationship, Moses sent Jethro to his home.
  90. Exodus 18:27 tn Heb “he”; the referent (Jethro) has been specified in the translation for clarity.
  91. Exodus 18:27 tn The prepositional phrase included here Gesenius classifies as a pleonastic dativus ethicus to give special emphasis to the significance of the occurrence in question for a particular subject (GKC 381 §119.s).
  92. Exodus 18:27 sn This chapter makes an excellent message on spiritual leadership of the people of God. Spiritually responsible people are to be selected to help in the work of the ministry (teaching, deciding cases, meeting needs), so that there will be peace, and so that leaders will not be exhausted. Probably capable people are more ready to do that than leaders are ready to relinquish control. But leaders have to be willing to take the risk, to entrust the task to others. Here Moses is the model of humility, receiving correction and counsel from Jethro. And Jethro is the ideal adviser, for he has no intention of remaining there to run the operation.
  93. Exodus 19:1 sn This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God’s unique possession, a kingdom of priests on earth—if they comply with his Law. The chapter can be divided as follows: vv. 1-8 tell how God, Israel’s great deliverer, promised to make them a kingdom of priests; this is followed by God’s declaration that Moses would be the mediator (v. 9); vv. 10-22 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23-25). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, “A Statistical Study of the Sinai Pericope,” Journal of the Royal Statistical Society 135 (1972): 406-21.
  94. Exodus 19:1 tn The construction uses the infinitive construct followed by the subjective genitive to form a temporal clause.
  95. Exodus 19:1 tn Heb “on this day.”
  96. Exodus 19:2 tn The form is a preterite with vav (ו) consecutive, “and they journeyed.” It is here subordinated to the next clause as a temporal clause. But since the action of this temporal clause preceded the actions recorded in v. 1, a translation of “after” will keep the sequence in order. Verse 2 adds details to the summary in v. 1.
  97. Exodus 19:2 sn The mountain is Mount Sinai, the mountain of God, the place where God had met and called Moses and had promised that they would be here to worship him. If this mountain is Jebel Musa, the traditional site of Sinai, then the plain in front of it would be Er-Rahah, about a mile and a half long by half a mile wide, fronting the mountain on the NW side (S. R. Driver, Exodus, 169). The plain itself is about 5000 feet above sea level. A mountain on the west side of the Arabian Peninsula has also been suggested as a possible site.
  98. Exodus 19:3 tn Heb “and Moses went up.”
  99. Exodus 19:3 tn This expression is normally translated as “Israelites” in this translation, but because in this place it is parallel to “the house of Jacob” it seemed better to offer a fuller rendering.
  100. Exodus 19:4 tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love.
  101. Exodus 19:4 sn The language here is the language of a bridegroom bringing the bride to the chamber. This may be a deliberate allusion to another metaphor for the covenant relationship.
  102. Exodus 19:5 tn Heb “listen to my voice.” The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom “listen to the voice of” implies obedience, not just mental awareness of sound.
  103. Exodus 19:5 tn The verb is a perfect tense with vav (ו) consecutive; it continues the idea in the protasis of the sentence: “and [if you will] keep.”
  104. Exodus 19:5 tn The lamed preposition expresses possession here: “to me” means “my.”
  105. Exodus 19:5 tn The noun is סְגֻלָּה (segullah), which means a special possession. Israel was to be God’s special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; Mal 3:17. See M. Greenburg, “Hebrew segulla: Akkadian sikiltu,” JAOS 71 (1951): 172ff.
  106. Exodus 19:6 tn Or “for me” (NIV, NRSV), or, if the preposition ל (lamed) has a possessive use, “my kingdom” (so NCV).
  107. Exodus 19:6 tn The construction “a kingdom of priests” means that the kingdom is made up of priests. W. C. Kaiser (“Exodus,” EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., “kings, that is, priests”; 2) as a construct with a genitive of specification, “royal priesthood”; 3) as a construct with the genitive being the attribute, “priestly kingdom”; and 4) reading with an unexpressed “and”—“kings and priests.” He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, “A Kingdom of Priests (Exodus xix. 6),” OTS 8 [1950]: 213-19; William L. Moran, “A Kingdom of Priests,” The Bible in Current Catholic Thought, 7-20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God’s service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests—proclaiming God’s word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9, 10).
  108. Exodus 19:6 tn They are also to be “a holy nation.” They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God’s special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, “Exodus 19:5 and the Mission of Israel,” North East Asian Journal of Theology 24/25 (1980): 239-42.
  109. Exodus 19:8 tn The verb is an imperfect. The people are not being presumptuous in stating their compliance—there are several options open for the interpretation of this tense. It may be classified as having a desiderative nuance: “we are willing to do” or, “we will do.”
  110. Exodus 19:9 tn The construction uses the deictic particle and the participle to express the imminent future, what God was about to do. Here is the first announcement of the theophany.
  111. Exodus 19:9 tn Heb “the thickness of the cloud”; KJV, ASV, NASB, NCV, TEV, CEV, NLT “in a thick cloud.”
  112. Exodus 19:9 tn Since “and also in you” begins the clause, the emphasis must be that the people would also trust Moses. See Exod 4:1-9, 31; 14:31.
  113. Exodus 19:10 tn This verb is a Piel perfect with vav (ו) consecutive; it continues the force of the imperative preceding it. This sanctification would be accomplished by abstaining from things that would make them defiled or unclean, and then by ritual washings and ablutions.
  114. Exodus 19:10 tn The form is a perfect 3cpl with a vav (ו) consecutive. It is instructional as well, but now in the third person it is like a jussive, “let them wash, make them wash.”
  115. Exodus 19:12 tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.
  116. Exodus 19:12 tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided—going up or touching the mountain.
  117. Exodus 19:13 sn There is some ambiguity here. The clause either means that no man will touch the mountain, so that if there is someone who is to be put to death he must be stoned or shot since they could not go into the mountain region to get him, or, it may mean no one is to touch the culprit who went in to the region of the mountain.
  118. Exodus 19:13 tn Heb “a man.”
  119. Exodus 19:13 tn The nuance here is permissive imperfect, “they may go up.” The ram’s horn would sound the blast to announce that the revelation period was over and it was permitted then to ascend the mountain.
  120. Exodus 19:15 tn Heb “do not approach a woman.” The phrase with נָגַשׁ (nagash, “approach”) is an idiom for sexual relations, which is also true of similar verbs such as בּוֹא אֶל (boʾ ʾel, “come to”) and קָרַב (qarav, “approach”). NIV “Abstain from sexual relations.” NASV “Do not go near a woman.” Temporary abstinence was also part of the prescribed practice for war efforts because the Lord would be in their camp (Deut 23:9-14).sn B. Jacob (Exodus, 537) notes that as the people were to approach him they were not to lose themselves in earthly love. Such separations prepared the people for meeting God. Sinai was like a bride, forbidden to anyone else. Abstinence was the spiritual preparation for coming into the presence of the Holy One.
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Matthew 22:34-23:12

The Greatest Commandment

34 Now when the Pharisees[a] heard that he had silenced the Sadducees,[b] they assembled together.[c] 35 And one of them, an expert in religious law,[d] asked him a question to test[e] him: 36 “Teacher, which commandment in the law is the greatest?”[f] 37 Jesus[g] said to him, “‘Love[h] the Lord your God with all your heart, with all your soul, and with all your mind.’[i] 38 This is the first and greatest[j] commandment. 39 The second is like it: ‘Love your neighbor as yourself.’[k] 40 All the law and the prophets depend[l] on these two commandments.”

The Messiah: David’s Son and Lord

41 While[m] the Pharisees[n] were assembled, Jesus asked them a question:[o] 42 “What do you think about the Christ?[p] Whose son is he?” They said, “The son of David.”[q] 43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

44 ‘The Lord said to my lord,[r]
“Sit at my right hand,
until I put your enemies under your feet”’?[s]

45 If David then calls him ‘Lord,’ how can he be his son?”[t] 46 No one[u] was able to answer him a word, and from that day on no one dared to question him any longer.

Seven Woes

23 Then Jesus said to the crowds and to his disciples, 2 “The[v] experts in the law[w] and the Pharisees[x] sit on Moses’ seat. 3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach.[y] 4 They[z] tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them. 5 They[aa] do all their deeds to be seen by people, for they make their phylacteries[ab] wide and their tassels[ac] long. 6 They[ad] love the place of honor at banquets and the best seats in the synagogues[ae] 7 and elaborate greetings[af] in the marketplaces,[ag] and to have people call them ‘Rabbi.’ 8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. 9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven. 10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ.[ah] 11 The[ai] greatest among you will be your servant. 12 And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

Footnotes:

  1. Matthew 22:34 sn See the note on Pharisees in 3:7.
  2. Matthew 22:34 sn See the note on Sadducees in 3:7.
  3. Matthew 22:34 tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.
  4. Matthew 22:35 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law.
  5. Matthew 22:35 tn Grk “testing.” The participle, however, is telic in force.
  6. Matthew 22:36 tn Or possibly “What sort of commandment in the law is great?”
  7. Matthew 22:37 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  8. Matthew 22:37 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
  9. Matthew 22:37 sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being.
  10. Matthew 22:38 tn Grk “the great and first.”
  11. Matthew 22:39 sn A quotation from Lev 19:18.
  12. Matthew 22:40 tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).
  13. Matthew 22:41 tn Here δέ (de) has not been translated.
  14. Matthew 22:41 sn See the note on Pharisees in 3:7.
  15. Matthew 22:41 tn Grk “asked them a question, saying.” The participle λέγων (legōn) is somewhat redundant here in contemporary English and has not been translated.
  16. Matthew 22:42 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
  17. Matthew 22:42 sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
  18. Matthew 22:44 sn The Lord said to my lord. With David being the speaker, this indicates his respect for his descendant (referred to as my lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
  19. Matthew 22:44 sn A quotation from Ps 110:1.
  20. Matthew 22:45 tn Grk “how is he his son?”
  21. Matthew 22:46 tn Here καί (kai) has not been translated.
  22. Matthew 23:2 tn Grk “saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  23. Matthew 23:2 tn Or “The scribes.” See the note on the phrase “experts in the law” in 2:4.
  24. Matthew 23:2 sn See the note on Pharisees in 3:7.
  25. Matthew 23:3 tn Grk “for they say and do not do.”
  26. Matthew 23:4 tn Here δέ (de) has not been translated.
  27. Matthew 23:5 tn Here δέ (de) has not been translated.
  28. Matthew 23:5 sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.
  29. Matthew 23:5 tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”sn Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law (Num 15:38; Deut 22:12).
  30. Matthew 23:6 tn Here δέ (de) has not been translated.
  31. Matthew 23:6 sn See the note on synagogues in 4:23.
  32. Matthew 23:7 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
  33. Matthew 23:7 sn See the note on marketplaces in Matt 11:16.
  34. Matthew 23:10 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
  35. Matthew 23:11 tn Here δέ (de) has not been translated.
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Psalm 27:7-14

7 Hear me,[a] O Lord, when I cry out.
Have mercy on me and answer me.
8 My heart tells me to pray to you,[b]
and I do pray to you, O Lord.[c]
9 Do not reject me.[d]
Do not push your servant away in anger.
You are my deliverer.[e]
Do not forsake or abandon me,
O God who vindicates me.
10 Even if my father and mother abandoned me,[f]
the Lord would take me in.[g]
11 Teach me how you want me to live,[h] Lord;
lead me along a level path[i] because of those who wait to ambush me.[j]
12 Do not turn me over to my enemies,[k]
for false witnesses who want to destroy me testify against me.[l]
13 Where would I be if I did not believe I would experience
the Lord’s favor in the land of the living?[m]
14 Rely[n] on the Lord!
Be strong and confident![o]
Rely on the Lord!

Footnotes:

  1. Psalm 27:7 tn Heb “my voice.”
  2. Psalm 27:8 tc Heb “concerning you my heart says, ‘Seek my face.’” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the Lord he hears. His “heart” is viewed as speaking, however, so it is better to emend the form to פָּנָיו (panayv, “his face”).
  3. Psalm 27:8 tn Heb “your face, O Lord, I seek.” To “seek the Lord’s face” means to seek his favor through prayer (see 2 Sam 21:1; Pss 24:6; 105:4).
  4. Psalm 27:9 tn Heb “do not hide your face from me.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).
  5. Psalm 27:9 tn Or “[source of] help.”
  6. Psalm 27:10 tn Or “though my father and mother have abandoned me.”
  7. Psalm 27:10 tn Heb “gather me in”; or “receive me.”
  8. Psalm 27:11 tn Heb “teach me your way.” The Lord’s “way” refers here to the moral principles which he expects the psalmist to follow. See Ps 25:4.
  9. Psalm 27:11 sn The level path refers to God’s moral principles (see the parallel line), which, if followed, will keep the psalmist blameless before his accusers (see v. 12).
  10. Psalm 27:11 tn Heb “because of those who watch me [with evil intent].” See also Pss 5:8; 54:5; 56:2.
  11. Psalm 27:12 tn Heb “do not give me over to the desire of my enemies.”
  12. Psalm 27:12 tn Heb “for they have risen up against me, lying witnesses and a testifier of violence.” The form יָפֵחַ (yafeakh) is traditionally understood as a verb meaning “snort, breathe out”: “for false witnesses are risen up against me, and such as breathe out cruelty” (KJV; cf. BDB 422 s.v.). A better option is to take the form as a noun meaning “a witness” (or “testifier”). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3.
  13. Psalm 27:13 tn In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the Lord in the land of the living.” The words “Where would I be” are supplied in the translation to clarify the intent of the statement.
  14. Psalm 27:14 tn Or “wait.”
  15. Psalm 27:14 tn Heb “be strong and let your heart be confident.”
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Proverbs 6:27-35

27 Can a man hold[a] fire[b] against his chest[c]
without[d] burning his clothes?
28 Can[e] a man walk on hot coals
without scorching his feet?
29 So it is with[f] the one who sleeps with[g] his neighbor’s wife;
no one[h] who touches[i] her will escape punishment.[j] [k]
30 People[l] do not despise a thief when he steals
to fulfill his need[m] when he is hungry.
31 Yet[n] if he is caught[o] he must repay[p] seven times over,
he might even have to give[q] all the wealth of his house.
32 A man who commits adultery with a woman lacks sense,[r]
whoever does it destroys his own life.[s]
33 He will be beaten and despised,[t]
and his reproach will not be wiped away;[u]
34 for jealousy kindles[v] a husband’s[w] rage,
and he will not show mercy[x] when he takes revenge.
35 He will not consider[y] any compensation;[z]
he will not be willing, even if you multiply the compensation.[aa]

Footnotes:

  1. Proverbs 6:27 tn The Qal imperfect (with the interrogative) here has a potential nuance—“Is it possible to do this?” The sentence is obviously a rhetorical question making an affirmation that it is not possible.
  2. Proverbs 6:27 sn “Fire” provides the analogy for the sage’s warning: Fire represents the sinful woman (hypocatastasis) drawn close, and the burning of the clothes the inevitable consequences of the liaison. See J. L. Crenshaw, “Impossible Questions, Sayings, and Tasks,” Semeia 17 (1980): 19-34. The word “fire” (אֵשׁ, ʾesh) plays on the words “man” (אִישׁ,ʾish) and “woman” (אִשָּׁה, ʾishah); a passage like this probably inspired R. Gamaliel’s little explanation that what binds a man and a woman together in a holy marriage is י (yod) and ה (he), the two main letters of the holy name Yah. But if the Lord is removed from the relationship, that is, if these two letters are removed, all that is left is the אֵשׁ—the fire of passion. Since Gamaliel was the teacher of Paul, this may have influenced Paul’s advice that it was better to marry than to burn (1 Cor 7:9).
  3. Proverbs 6:27 tn Heb “snatch up fire into his bosom.”
  4. Proverbs 6:27 tn The second colon begins with the vav (ו) disjunctive on the noun, indicating a disjunctive clause; here it is a circumstantial clause.
  5. Proverbs 6:28 tn The particle indicates that this is another rhetorical question like that in v. 27.
  6. Proverbs 6:29 tn Heb “thus is the one.”
  7. Proverbs 6:29 tn Heb “approaches.” The verb בּוֹא (boʾ) with the preposition אֶל (ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations.
  8. Proverbs 6:29 tn Heb “anyone who touches her will not.”
  9. Proverbs 6:29 sn The verb “touches” is intended here to be a euphemism for illegal sexual contact (e.g., Gen 20:6).
  10. Proverbs 6:29 tn Heb “will be exempt from”; NASB, NLT “will not go unpunished.”
  11. Proverbs 6:29 tn The verb is יִנָּקֶה (yinnaqeh), the Niphal imperfect from נָקָה (naqah, “to be empty; to be clean”). From it we get the adjectives “clean,” “free from guilt,” “innocent.” The Niphal has the meanings (1) “to be cleaned out” (of a plundered city; e.g., Isa 3:26), (2) “to be clean; to be free from guilt; to be innocent” (Ps 19:14), (3) “to be free; to be exempt from punishment” [here], and (4) “to be free; to be exempt from obligation” (Gen 24:8).
  12. Proverbs 6:30 tn Heb “they do not despise.”
  13. Proverbs 6:30 tn Heb “himself” or “his life.” Since the word נֶפֶשׁ (nefesh, traditionally “soul”) refers to the whole person, body and soul, and since it has a basic idea of the bundle of appetites that make up a person, the use here for satisfying his hunger is appropriate.
  14. Proverbs 6:31 tn The term “yet” is supplied in the translation.
  15. Proverbs 6:31 tn Heb “is found out.” The perfect tense with the vav (ו) consecutive may continue or advance from a previous verb’s framework. Here it advances from “steals” in 6:30 and serves as the condition for the following imperfect verb.
  16. Proverbs 6:31 tn The imperfect tense has an obligatory nuance. The verb in the Piel means “to repay; to make restitution; to recompense”; cf. NCV, TEV, CEV “must pay back.”
  17. Proverbs 6:31 tn This final clause in the section is somewhat cryptic. The guilty thief must pay back sevenfold what he stole, even if it means he must use the substance of his whole house. The verb functions as an imperfect of possibility: “he might even give.”
  18. Proverbs 6:32 tn The term לֵב (lev, “mind, heart”) here represents thinking by means of metonymy (i.e., the mind stands for what the mind does). The overstatement, “lacking the ability to think,” means lacking discernment, wisdom, good sense. Cf. NAB “is a fool”; NIV “lacks judgment”; NKJV “lacks understanding,” NCV, NRSV “has no sense.”
  19. Proverbs 6:32 tn Heb “soul.” The noun נֶפֶשׁ (nefesh, “soul”) functions as a metonymy of association for “life” (BDB 659 s.v. 3.c).
  20. Proverbs 6:33 tn Heb “He will find (or obtain) a wound and contempt.”
  21. Proverbs 6:33 sn Even though the text has said that the man caught in adultery ruins his life, it does not mean that he was put to death, although that could have happened. He seems to live on in ignominy, destroyed socially and spiritually. He might receive blows and wounds from the husband and shame and disgrace from the spiritual community. D. Kidner observes that in a morally healthy society the adulterer would be a social outcast (Proverbs [TOTC], 75).
  22. Proverbs 6:34 tn The word “kindles” was supplied in the translation; both “rage” and “jealousy” have meanings connected to heat.
  23. Proverbs 6:34 tn Heb “a man’s.”
  24. Proverbs 6:34 tn The verb חָמַל (khamal) means “to show mercy; to show compassion; to show pity,” usually with the outcome of sparing or delivering someone. The idea here is that the husband will not spare the guilty man any of the punishment (cf. NRSV “he shows no restraint”).
  25. Proverbs 6:35 tn Heb “lift up the face of,” meaning “regard.”
  26. Proverbs 6:35 tc The MT’s “he will not lift the face of all of compensation” is probably a case of wrong word division. If the two letters of the word כֹל (kol, “all”) are divided and joined to the previous and following words, the text reads לֹא יִשָּׂא פָנֶיךָ לְכֹפֶר (loʾ yissaʾ faneka lekofer) “he will not lift your face for [any] compensation.”tn The word rendered “compensation” is כֹּפֶר (kofer); it is essentially a ransom price, a sum to be paid to deliver another from debt, bondage, or crime. The husband cannot accept payment as a ransom for a life, since what has happened cannot be undone so easily.
  27. Proverbs 6:35 tn BDB 1005 s.v. שֹׁחַד suggests that this term means “hush money” or “bribe” (cf. NIV, NRSV, NLT). C. H. Toy takes it as legal compensation (Proverbs [ICC], 142).
New English Translation (NET)

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