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The Daily Audio Bible Reading for Wednesday March 20, 2024 (NIV)

Numbers 30-31

Vows Made by Men

30 [a] Moses told the leaders[b] of the tribes concerning the Israelites, “This is what[c] the Lord has commanded: 2 If a man[d] makes a vow[e] to the Lord or takes an oath[f] of binding obligation on himself,[g] he must not break his word, but must do whatever he has promised.[h]

Vows Made by Single Women

3 “If a young[i] woman who is still living[j] in her father’s house makes a vow to the Lord or places herself under an obligation, 4 and her father hears of her vow or the obligation to which she has pledged herself, and her father remains silent about her,[k] then all her vows will stand,[l] and every obligation to which she has pledged herself will stand. 5 But if her father overrules her when he hears[m] about it, then none[n] of her vows or her obligations that she has pledged for herself will stand. And the Lord will release[o] her from it, because her father overruled her.

Vows Made by Married Women

6 “And if she marries a husband while under a vow,[p] or she uttered anything impulsively[q] by which she has pledged herself, 7 and her husband hears about it but remains silent about her when he hears about it, then her vows will stand and her obligations that she has pledged for herself will stand. 8 But if when her husband hears it he overrules her, then he will nullify[r] the vow she has taken,[s] and whatever she uttered impulsively that she has pledged for herself. And the Lord will release her from it.

Vows Made by Widows

9 “But every vow of a widow or of a divorced woman which she has pledged for herself will remain intact.[t] 10 If she made the vow in her husband’s house or put herself under obligation with an oath, 11 and her husband heard about it, but remained silent about her, and did not overrule her, then all her vows will stand, and every obligation which she pledged for herself will stand. 12 But if her husband clearly nullifies[u] them when he hears them, then whatever she says[v] by way of vows or obligations will not stand. Her husband has made them void, and the Lord will release her from them.

13 “Any vow or sworn obligation that would bring affliction to her,[w] her husband can confirm or nullify.[x] 14 But if her husband remains completely silent[y] about her from day to day, he thus confirms all her vows or all her obligations which she is under; he confirms them because he remained silent about her when he heard them. 15 But if he should nullify them after he has heard them, then he will bear her iniquity.”[z]

16 These are the statutes that the Lord commanded Moses, relating to[aa] a man and his wife, and a father and his young daughter who is still living in her father’s house.

The Midianite War

31 [ab] The Lord spoke to Moses: 2 “Exact vengeance[ac] for the Israelites from the Midianites[ad]—after that you will be gathered to your people.”[ae]

3 So Moses spoke to the people: “Arm[af] men from among you for the war, to attack the Midianites and to execute[ag] the Lord’s vengeance on Midian. 4 You must send to the battle 1,000 men from every tribe throughout all the tribes of Israel.”[ah] 5 So 1,000 from every tribe, 12,000 armed for battle in all, were provided out of the thousands of Israel.

Campaign Against the Midianites

6 So Moses sent them to the war, 1,000 from every tribe, with Phinehas son of Eleazar the priest, who was in charge[ai] of the holy articles[aj] and the signal trumpets. 7 They fought against the Midianites, as the Lord commanded Moses, and they killed every male.[ak] 8 They killed the kings of Midian in addition to those slain—Evi, Rekem, Zur, Hur, and Reba—five Midianite kings.[al] They also killed Balaam son of Beor with the sword.[am]

9 The Israelites took the women of Midian captive along with their little ones, and took all their herds, all their flocks, and all their goods as plunder. 10 They burned[an] all their towns[ao] where they lived and all their encampments. 11 They took all the plunder and all the spoils, both people and animals. 12 They brought the captives and the spoils and the plunder to Moses, to Eleazar the priest, and to the Israelite community, to the camp on the rift valley plains[ap] of Moab, along the Jordan River[aq] across from Jericho.[ar] 13 Moses, Eleazar the priest, and all the leaders of the community went out to meet them outside the camp.

The Death of the Midianite Women

14 But Moses was furious with the officers of the army, the commanders over thousands and commanders over hundreds, who had come from service in the war. 15 Moses said to them, “Have you allowed all the women to live?[as] 16 Look, these people through the counsel of Balaam caused the Israelites to act treacherously against the Lord in the matter of Peor—which resulted in the plague among the community of the Lord! 17 Now therefore kill every boy,[at] and kill every woman who has been intimate with a man in bed.[au] 18 But all the young women[av] who have not experienced a man’s bed[aw] will be yours.[ax]

Purification After Battle

19 “Any of you who has killed anyone or touched any of the dead, remain outside the camp for seven days; purify yourselves and your captives on the third day, and on the seventh day. 20 You must purify each garment and everything that is made of skin, everything made of goats’ hair, and everything made of wood.”[ay]

21 Then Eleazar the priest said to the men of war who had gone into the battle, “This is the ordinance of the law that the Lord commanded Moses: 22 ‘Only the gold, the silver, the bronze, the iron, the tin, and the lead, 23 everything that may stand the fire, you are to pass through the fire,[az] and it will be ceremonially clean, but it must still be purified with the water of purification. Anything that cannot withstand the fire you must pass through the water. 24 You must wash your clothes on the seventh day, and you will be ceremonially clean, and afterward you may enter the camp.’”

The Distribution of Spoils

25 Then the Lord spoke to Moses: 26 “You and Eleazar the priest, and all the family leaders of the community, take the sum[ba] of the plunder that was captured, both people and animals. 27 Divide the plunder into two parts, one for those who took part in the war—who went out to battle—and the other for all the community.

28 “You must exact[bb] a tribute for the Lord from the fighting men who went out to battle: one life out of 500, from the people, the cattle, and from the donkeys and the sheep. 29 You are to take it from their half share and give it to Eleazar the priest for a raised offering to the Lord. 30 From the Israelites’ half share you are to take one portion out of fifty of the people, the cattle, the donkeys, and the sheep—from every kind of animal—and you are to give them to the Levites, who are responsible for the care of the Lord’s tabernacle.”

31 So Moses and Eleazar the priest did as the Lord commanded Moses. 32 The spoil that remained of the plunder that the fighting men[bc] had gathered[bd] was 675,000 sheep, 33 72,000 cattle, 34 61,000 donkeys, 35 and 32,000[be] young women who had not experienced a man’s bed.[bf]

36 The half portion of those who went to war numbered 337,500 sheep; 37 the Lord’s tribute from the sheep was 675. 38 The cattle numbered[bg] 36,000; the Lord’s tribute was 72. 39 The donkeys were 30,500, of which the Lord’s tribute was 61. 40 The people were 16,000, of which the Lord’s tribute was 32 people.[bh]

41 So Moses gave the tribute, which was the Lord’s raised offering, to Eleazar the priest, as the Lord commanded Moses.

42 From the Israelites’ half share that Moses had separated from the fighting men,[bi] 43 there were 337,500 sheep from the portion belonging to the community, 44 36,000 cattle, 45 30,500 donkeys, 46 and 16,000 people.

47 From the Israelites’ share Moses took one of every fifty people and animals and gave them to the Levites who were responsible for the care of the Lord’s tabernacle, just as the Lord commanded Moses.

48 Then the officers who were over the thousands of the army, the commanders over thousands and the commanders over hundreds, approached Moses 49 and said to him,[bj] “Your servants have taken a count[bk] of the men who were in the battle, who were under our authority,[bl] and not one is missing. 50 So we have brought as an offering for the Lord what each man found: gold ornaments, armlets, bracelets, signet rings, earrings, and necklaces, to make atonement for ourselves[bm] before the Lord.”[bn] 51 Moses and Eleazar the priest took the gold from them, all of it in the form of ornaments. 52 All the gold of the offering they offered up to the Lord from the commanders of thousands and the commanders of hundreds weighed 16,750 shekels.[bo] 53 Each soldier had taken plunder for himself. 54 So Moses and Eleazar the priest received the gold from the commanders of thousands and commanders[bp] of hundreds and brought it into the tent of meeting as a memorial[bq] for the Israelites before the Lord.

Footnotes:

  1. Numbers 30:1 sn Num 30 deals with vows that are different than the vows discussed in Lev 27 and Num 6. The material is placed here after all the rulings of the offerings, but it could have been revealed to Moses at any time, such as the Nazirite vows, or the question of the daughters’ inheritance. The logic of placing it here may be that a festival was the ideal place for discharging a vow. For additional material on vows, see R. de Vaux, Ancient Israel, 465-66.
  2. Numbers 30:1 tn Heb “heads.”
  3. Numbers 30:1 tn Heb “This is the word which.”
  4. Numbers 30:2 tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man]—if….”
  5. Numbers 30:2 tn The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.”
  6. Numbers 30:2 tn The expression is “swear an oath” (הִשָּׁבַע שְׁבֻעָה, hishavaʿ shevuʿah). The vow (נֵדֶר, neder) was a promise to donate something of oneself or one’s substance to the Lord. The solemn oath seals the vow before the Lord, perhaps with sacrifice. The vocabulary recalls Abraham’s treaty with Abimelech and the naming of Beer Sheba with the word (see Gen 21).
  7. Numbers 30:2 tn The Hebrew text hasלֶאְסֹר אִסָּר (leʾsor ʾissar), meaning “to take a binding obligation.” This is usually interpreted to mean a negative vow, i.e., the person attempts to abstain from something that is otherwise permissible. It might involve fasting, or abstaining from marital sex, but it might also involve some goal to be achieved, and the abstaining from distractions until the vow is fulfilled (see Ps 132). The נֶדֶר (neder) may have been more for religious matters, and the אִסָּר more for social concerns, but this cannot be documented with certainty.
  8. Numbers 30:2 tn Heb “according to all that goes out of his mouth.”
  9. Numbers 30:3 tn The qualification comes at the end of the verse, and simply says “in her youth.”
  10. Numbers 30:3 tn The Hebrew text just has “in her father’s house” and not “who is still living,” but that is the meaning of the line.
  11. Numbers 30:4 tn The intent of this expression is that he does not object to the vow.
  12. Numbers 30:4 tn The verb קוּם (qum) is best translated “stand” here, but the idea with it is that what she vows is established as a genuine oath with the father’s approval (or acquiescence).
  13. Numbers 30:5 tn The idiom is “in the day of,” but it is used in place of a preposition before the infinitive construct with its suffixed subjective genitive. The clause is temporal.
  14. Numbers 30:5 tn The Hebrew “all will not stand” is best rendered “none will stand.”
  15. Numbers 30:5 tn The verb has often been translated “forgive” (cf. KJV, ASV, NASB, NRSV, NLT), but that would suggest a sin that needed forgiving. The idea of “release from obligation” is better; the idea is like that of having a debt “forgiven” or “retired.” In other words, she is free from the vow she had made. The Lord will not hold the woman responsible to do what she vowed.
  16. Numbers 30:6 tn Heb “and her vows are upon her.” It may be that the woman gets married while her vows are still unfulfilled.
  17. Numbers 30:6 tn The Hebrew text indicates that this would be some impetuous vow that she uttered with her lips, a vow that her husband, whether new or existing, would not approve of. Several translate it “a binding obligation rashly uttered.”
  18. Numbers 30:8 tn The verb is the Hiphil perfect with a vav (ו) consecutive from the verb פָּרַר (parar, “to annul”). The verb functions here as the equivalent of an imperfect tense; here it is the apodosis following the conditional clause—if this is the case, then this is what will happen.
  19. Numbers 30:8 tn Heb “which [she is] under it.”
  20. Numbers 30:9 tn The Hebrew text says her vow “shall stand against her.” In other words, she must fulfill, or bear the consequences of, whatever she vowed.
  21. Numbers 30:12 tn The verb is the imperfect tense in the conditional clause. It is intensified with the infinitive absolute, which would have the force of saying that he nullified them unequivocally, or he made them null and void.
  22. Numbers 30:12 tn Heb whatever proceeds from her lips.”
  23. Numbers 30:13 tn The sentence uses the infinitive construct לְעַנֹּת (leʿannot, “to afflict”), which is the same word used in the instructions for the day of atonement in which people are to afflict themselves (their souls). The case here may be that the woman would take a religious vow on such an occasion to humble herself, to mortify her flesh, to abstain from certain things, perhaps even sexual relations within marriage.
  24. Numbers 30:13 tn Heb “or her husband can nullify.”
  25. Numbers 30:14 tn The sentence uses the infinitive absolute to strengthen the idea.
  26. Numbers 30:15 sn In other words, he will pay the penalty for making her break her vows if he makes her stop what she vowed. It will not be her responsibility.
  27. Numbers 30:16 tn Heb “between.”
  28. Numbers 31:1 sn This lengthy chapter records the mobilization of the troops (vv. 1-5), the war itself (vv. 6-13), the death of the captive women (vv. 14-18), the purification of the nations (vv. 19-24), and the distribution of the spoils (vv. 25-54). For more detail, see G. W. Coats, “Moses in Midian,” JBL 92 (1973): 3-10; and W. J. Dumbrell, “Midian—a Land or a League?” VT 25 (1975): 323-37.
  29. Numbers 31:2 tn The imperative is followed by its cognate accusative to stress this vengeance. The Midianites had attempted to destroy Israel with their corrupt pagan practices, and now will be judged. The accounts indicate that the effort by Midian was calculated and evil.
  30. Numbers 31:2 sn The war was commanded by the Lord and was to be divine vengeance on the Midianites. So it was holy war. No Israelites then could take spoils in this—it was not a time for plunder and aggrandizement. It was part of the judgment of God upon those who would destroy or pervert his plan and his people.
  31. Numbers 31:2 sn This would be the last major enterprise that Moses would have to undertake. He would soon die and “be gathered to his people” as Aaron was.
  32. Numbers 31:3 tn The Niphal imperative, literally “arm yourselves,” is the call to mobilize the nation for war. It is followed by the jussive, “and they will be,” which would then be subordinated to say “that they may be.” The versions changed the verb to a Hiphil, but that is unnecessary: “arm some of yourselves.”
  33. Numbers 31:3 tn Heb “give.”
  34. Numbers 31:4 sn Some commentators argue that given the size of the nation (which they reject) the small number for the army is a sign of the unrealistic character of the story. The number is a round number, but it is also a holy war, and God would give them the victory. They are beginning to learn here, and at Jericho, and later against these Midianites under Gideon, that God does not want or need a large army in order to obtain victory.
  35. Numbers 31:6 tn The Hebrew text uses the idiom that these “were in his hand,” meaning that he had the responsibility over them.
  36. Numbers 31:6 sn It is not clear what articles from the sanctuary were included. Tg. Ps.-J. adds (interpretively) “the Urim and Thummim.”
  37. Numbers 31:7 sn Many modern biblical scholars assume that this passage is fictitious. The text says that they killed every male, but Judges accounts for the Midianites. The texts can be harmonized rather simply—they killed every Midianite who was in the battle. Midianite tribes and cities dotted the whole region, but that does not mean Israel went and killed every single one of them. There apparently was a core of Midianites whom Balaam had influenced to pervert Israel.
  38. Numbers 31:8 sn Here again we see that there was no unified empire, but Midianite tribal groups.
  39. Numbers 31:8 sn And what was Balaam doing among the Midianites? The implication is strong. This pagan diviner had to submit to the revealed will of God in the oracles, but he nonetheless could be hired. He had been a part of the attempt to destroy Israel that failed; he then apparently became part of the plan, if not the adviser, to destroy them with sexual immorality and pagan ritual.
  40. Numbers 31:10 tn Heb “burned with fire.”
  41. Numbers 31:10 tn The ban applied to the encampments and forts of this group of Midianite tribes living in the region of Moab.
  42. Numbers 31:12 sn This is the area of the rift valley basin to the north of the Dead Sea and east of the Jordan. See the note at Num 21:1.
  43. Numbers 31:12 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
  44. Numbers 31:12 tn Again this expression, “the Jordan of Jericho,” is used. It describes the intended location along the Jordan River, the Jordan next to or across from Jericho.
  45. Numbers 31:15 tn The verb is the Piel perfect of the word חָיָה (khayah, “to live”). In the Piel stem it must here mean “preserve alive,” or “allow to live,” rather than make alive.
  46. Numbers 31:17 tn Heb “every male among the little ones.”sn The command in holy war to kill women and children seems in modern times a terrible thing to do (and it was), and something they ought not to have done. But this criticism fails to understand the situation in the ancient world. The entire life of the ancient world was tribal warfare. God’s judgment is poured out on whole groups of people who act with moral abandonment and in sinful pursuits. See E. J. Young, My Servants, the Prophets, 24; and J. W. Wenham, The Enigma of Evil.
  47. Numbers 31:17 tn Heb “every woman, who is a knower of a man by the bed of a male.”
  48. Numbers 31:18 tn Or “girls.” The Hebrew indicates they would be female children, making the selection easy.
  49. Numbers 31:18 tn Heb “who have not known a man’s bed.” The verb יָדָע (yadaʿ) “to know,” “be intimate with,” is used as a euphemism for sexual relations.
  50. Numbers 31:18 sn Many contemporary scholars see this story as fictitious, composed by the Jews during the captivity. According to this interpretation, the spoils of war here indicate the wealth of the Jews in captivity, which was to be given to the Levites and priests for the restoration of the sanctuary in Jerusalem. The conclusion drawn from this interpretation is that returning Jews had the same problem as the earlier ones: to gain a foothold in the land. Against this interpretation of the account is a lack of hard evidence, a lack which makes this interpretation appear contrived and subjective. If this was the intent of a later writer, he surely could have stated this more clearly than by making up such a story.
  51. Numbers 31:20 sn These verses are a reminder that taking a life, even if justified through holy war, still separates one from the holiness of God. It is part of the violation of the fallen world, and only through the ritual of purification can one be once again made fit for the presence of the Lord.
  52. Numbers 31:23 sn Purification by fire is unique to this event. Making these metallic objects “pass through the fire” was not only a way of purifying (burning off impurities), but it seems to be a dedicatory rite as well to the Lord and his people. The aspect of passing through the fire is one used by these pagans for child sacrifice.
  53. Numbers 31:26 tn The idiom here is “take up the head,” meaning take a census, or count the totals.
  54. Numbers 31:28 tn The verb is the Hiphil, “you shall cause to be taken up.” The perfect with vav (ו) continues the sequence of the instructions. This raised offering was to be a tax of one-fifth of one percent for the Lord.
  55. Numbers 31:32 tn Heb “people.”
  56. Numbers 31:32 tn Heb “had plundered.”
  57. Numbers 31:35 sn Here again we encounter one of the difficulties of the book, the use of the large numbers. Only 12,000 soldiers fought the Midianites, but they brought back this amount of plunder, including 32,000 girls. Until a solution for numbers in the book can be found, or the current translation confirmed, one must remain cautious in interpretation.
  58. Numbers 31:35 tn Heb “who have not known a man’s bed.” The verb יָדָע (yadaʿ) “to know,” “be intimate with,” is used as a euphemism for sexual relations.
  59. Numbers 31:38 tn The word “numbered” has been supplied in the translation for clarity.
  60. Numbers 31:40 tn Heb “soul.”
  61. Numbers 31:42 tn Heb “the men who were fighting.”
  62. Numbers 31:49 tn Heb “to Moses”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
  63. Numbers 31:49 tn Heb “lifted up the head.”
  64. Numbers 31:49 tn Heb “in our hand.”
  65. Numbers 31:50 tn Heb “our souls.”
  66. Numbers 31:50 sn The expression here may include the idea of finding protection from divine wrath, which is so common to Leviticus, but it may also be a thank offering for the fact that their lives had been spared.
  67. Numbers 31:52 sn Or about 420 imperial pounds.
  68. Numbers 31:54 tn The Hebrew text does not repeat the word “commanders” here, but it is implied.
  69. Numbers 31:54 tn The purpose of the offering was to remind the Lord to remember Israel. But it would also be an encouragement for Israel as they remembered the great victory.
New English Translation (NET)

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Luke 4:1-30

The Temptation of Jesus

4 Then[a] Jesus, full of the Holy Spirit, returned from the Jordan River[b] and was led by the Spirit[c] in[d] the wilderness,[e] 2 where for forty days he endured temptations[f] from the devil. He[g] ate nothing[h] during those days, and when they were completed,[i] he was famished. 3 The devil said to him, “If[j] you are the Son of God, command this stone to become bread.”[k] 4 Jesus answered him, “It is written, ‘Man[l] does not live by bread alone.’”[m]

5 Then[n] the devil[o] led him up[p] to a high place[q] and showed him in a flash all the kingdoms of the world. 6 And he[r] said to him, “To you[s] I will grant this whole realm[t]—and the glory that goes along with it,[u] for it has been relinquished[v] to me, and I can give it to anyone I wish. 7 So then, if[w] you will worship[x] me, all this will be[y] yours.” 8 Jesus[z] answered him,[aa] “It is written, ‘You are to worship[ab] the Lord[ac] your God and serve only him.’”[ad]

9 Then[ae] the devil[af] brought him to Jerusalem, had him stand[ag] on the highest point of the temple,[ah] and said to him, “If[ai] you are the Son of God, throw yourself down from here, 10 for it is written, ‘He will command his angels concerning you, to protect you,’[aj] 11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’”[ak] 12 Jesus[al] answered him,[am] “It is said, ‘You are not to put the Lord your God to the test.’”[an] 13 So[ao] when the devil[ap] had completed every temptation, he departed from him until a more opportune time.[aq]

The Beginning of Jesus’ Ministry in Galilee

14 Then[ar] Jesus, in the power of the Spirit,[as] returned to Galilee, and news about him spread[at] throughout the surrounding countryside.[au] 15 He[av] began to teach[aw] in their synagogues[ax] and was praised[ay] by all.

Rejection at Nazareth

16 Now[az] Jesus[ba] came to Nazareth,[bb] where he had been brought up, and went into the synagogue[bc] on the Sabbath day, as was his custom.[bd] He[be] stood up to read,[bf] 17 and the scroll of the prophet Isaiah was given to him. He[bg] unrolled[bh] the scroll and found the place where it was written,

18 “The Spirit of the Lord is upon me,
because he has anointed[bi] me to proclaim good news[bj] to the poor.[bk]
He has sent me[bl] to proclaim release[bm] to the captives
and the regaining of sight[bn] to the blind,
to set free[bo] those who are oppressed,[bp]
19 to proclaim the year[bq] of the Lord’s favor.”[br]

20 Then[bs] he rolled up[bt] the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on[bu] him. 21 Then[bv] he began to tell them, “Today[bw] this scripture has been fulfilled even as you heard it being read.”[bx] 22 All[by] were speaking well of him, and were amazed at the gracious words coming out of his mouth. They[bz] said, “Isn’t this[ca] Joseph’s son?” 23 Jesus[cb] said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’[cc] and say, ‘What we have heard that you did in Capernaum,[cd] do here in your hometown too.’” 24 And he added,[ce] “I tell you the truth,[cf] no prophet is acceptable[cg] in his hometown. 25 But in truth I tell you, there were many widows in Israel in Elijah’s days,[ch] when the sky[ci] was shut up three and a half years, and[cj] there was a great famine over all the land. 26 Yet[ck] Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon.[cl] 27 And there were many lepers[cm] in Israel in the time of the prophet Elisha,[cn] yet[co] none of them was cleansed except Naaman the Syrian.”[cp] 28 When they heard this, all the people[cq] in the synagogue were filled with rage. 29 They got up, forced[cr] him out of the town,[cs] and brought him to the brow of the hill on which their town was built, so that[ct] they could throw him down the cliff.[cu] 30 But he passed through the crowd[cv] and went on his way.[cw]

Footnotes:

  1. Luke 4:1 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
  2. Luke 4:1 tn “River” is not in the Greek text but is supplied for clarity.
  3. Luke 4:1 sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.
  4. Luke 4:1 tc Most mss (A Θ Ξ Ψ 0102 ƒ1,13 33 M lat) read εἰς τὴν ἔρημον (eis tēn erēmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en tē erēmō) is found in overall better witnesses (P4vid,7, 75vid א B D L W 579 892 1241 it).
  5. Luke 4:1 tn Or “desert.”sn The Judean Wilderness (or Judean Desert) is a geographical feature extending from the mountains of Judea in the west to the Dead Sea in the east. It is a relatively small desert, covering only about 600 square miles (roughly 1,500 square km). The Judean Wilderness is characterized by breathtaking panoramas: mountains, cliffs, chalk hills, and plateaus are interrupted by riverbeds and canyons, some of which are up to 1,500 feet (500 m) deep. Some of the rivers are seasonal streams and some have water all year round. The tall cliffs on the eastern edge of the desert reach a height of 1,000 feet (300 m) above the shore of the Dead Sea. The Judean Wilderness is close to Jerusalem and sparsely populated with few settlements around its edges. It is known for its rugged and desolate landscape, which has provided a refuge and hiding place for rebels and zealots throughout history, as well as solitude for monks and hermits.
  6. Luke 4:2 tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomenos) has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.
  7. Luke 4:2 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  8. Luke 4:2 sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.
  9. Luke 4:2 tn The Greek word here is συντελεσθείσων (suntelestheisōn) from the verb συντελέω (sunteleō).sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleioō is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.
  10. Luke 4:3 tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”
  11. Luke 4:3 tn Grk “say to this stone that it should become bread.”
  12. Luke 4:4 tn Or “a person.” The Greek word ὁ ἄνθρωπος (ho anthrōpos) is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.
  13. Luke 4:4 tc Most mss (A [D] Θ Ψ [0102] ƒ1,13 33 M latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (all’ epi panti rhēmati theou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the autographic wording in Luke.sn A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.
  14. Luke 4:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.
  15. Luke 4:5 tn Grk “he.”
  16. Luke 4:5 tc Most mss (א1 A [D W] Θ Ψ 0102 ƒ1,[13] 33 700 2542 M it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241) is the reason it should be omitted from Luke.
  17. Luke 4:5 tn “A high place” is not in the Greek text but has been supplied for clarity.
  18. Luke 4:6 tn Grk “And the devil.”
  19. Luke 4:6 sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”
  20. Luke 4:6 tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.
  21. Luke 4:6 tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.
  22. Luke 4:6 tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.
  23. Luke 4:7 tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”
  24. Luke 4:7 tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskuneō) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
  25. Luke 4:7 tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.
  26. Luke 4:8 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
  27. Luke 4:8 tc Most mss, especially the later ones (A Θ Ψ 0102 ƒ13 M it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [hupage opisō mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.
  28. Luke 4:8 tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskuneō) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
  29. Luke 4:8 tc Most later mss (A Θ 0102 M) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.
  30. Luke 4:8 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.
  31. Luke 4:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  32. Luke 4:9 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
  33. Luke 4:9 tn Grk “and stood him.”
  34. Luke 4:9 sn What the highest point of the temple refers to is unclear. Perhaps the most popular suggestion is that the word refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. Others have suggested the reference could be to the roof of the temple or a projection of the roof; still others see a reference to the lintel of the temple’s high gate, or a tower in the temple courts. The Greek word itself could be literally translated “winglet” (a diminutive of the Greek word for “wing”) which may have been chosen as a wordplay on the reference to safety under the “wings” of God in Ps 91:4, the same psalm quoted by the devil in the following verse.
  35. Luke 4:9 tn This is another first class condition, as in v. 3.
  36. Luke 4:10 sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).
  37. Luke 4:11 sn A quotation from Ps 91:12.
  38. Luke 4:12 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
  39. Luke 4:12 tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
  40. Luke 4:12 sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.
  41. Luke 4:13 tn Here καί (kai) has been translated as “so” to indicate a summary.
  42. Luke 4:13 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
  43. Luke 4:13 tn Grk “until a favorable time.”sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).
  44. Luke 4:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  45. Luke 4:14 sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22; 4:1 [2x]; 4:18).
  46. Luke 4:14 tn Grk “went out.”
  47. Luke 4:14 tn Grk “all the surrounding region.”
  48. Luke 4:15 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  49. Luke 4:15 tn The imperfect verb has been translated ingressively.
  50. Luke 4:15 sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
  51. Luke 4:15 tn Grk “being glorified.” The participle δοξαζόμενος (doxazomenos) has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazō) of Jesus.
  52. Luke 4:16 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  53. Luke 4:16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  54. Luke 4:16 sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.
  55. Luke 4:16 sn See the note on synagogues in 4:15.
  56. Luke 4:16 tn Grk “according to his custom.”
  57. Luke 4:16 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  58. Luke 4:16 sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.
  59. Luke 4:17 tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.
  60. Luke 4:17 tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
  61. Luke 4:18 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
  62. Luke 4:18 tn Grk “to evangelize,” “to preach the gospel.”
  63. Luke 4:18 sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.
  64. Luke 4:18 tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ƒ1 M). The phrase is lacking in several weighty mss (א B D L W Ξ ƒ13 33 579 700 892* lat sys co), including representatives from both the Alexandrian and Western text-forms. From the standpoint of external evidence, the omission of the phrase is more likely what the initial text read. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the initial text.
  65. Luke 4:18 sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).
  66. Luke 4:18 sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).
  67. Luke 4:18 sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message—he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, aphesis) translated release earlier in the verse.
  68. Luke 4:18 sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).
  69. Luke 4:19 sn The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the Year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.
  70. Luke 4:19 sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.
  71. Luke 4:20 tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
  72. Luke 4:20 tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
  73. Luke 4:20 tn Or “gazing at,” “staring at.”
  74. Luke 4:21 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  75. Luke 4:21 sn See the note on today in 2:11.
  76. Luke 4:21 tn Grk “in your hearing.”
  77. Luke 4:22 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
  78. Luke 4:22 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  79. Luke 4:22 sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.
  80. Luke 4:23 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
  81. Luke 4:23 sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.
  82. Luke 4:23 sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition. On Capernaum itself, see the note at Luke 4:31.
  83. Luke 4:24 tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
  84. Luke 4:24 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  85. Luke 4:24 sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.
  86. Luke 4:25 sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.
  87. Luke 4:25 tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.
  88. Luke 4:25 tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).
  89. Luke 4:26 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
  90. Luke 4:26 sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.
  91. Luke 4:27 sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today (Hansen’s disease). In the OT the Hebrew term generally referred to a number of exfoliative (scaly) skin diseases (when applied to humans). A person with one of these diseases was totally ostracized from society until he was declared cured (Lev 13:45-46). In the NT the Greek term also refers to a number of skin diseases, but there is some evidence that true leprosy (Hansen’s disease) could be referred to, since that disease began to be described by Greek physicians in Alexandria, Egypt around 300 B.C. and thus might have been present in Judea and Galilee just before the time of Jesus.
  92. Luke 4:27 sn On Elisha see 2 Kgs 5:1-14.
  93. Luke 4:27 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
  94. Luke 4:27 sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.
  95. Luke 4:28 tn The words “the people” are not in the Greek text but have been supplied.
  96. Luke 4:29 tn Grk “cast.”
  97. Luke 4:29 tn Or “city.”
  98. Luke 4:29 tn The Greek conjunction ὥστε (hōste) here indicates their purpose.
  99. Luke 4:29 sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.
  100. Luke 4:30 tn Grk “their midst.”
  101. Luke 4:30 tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.
New English Translation (NET)

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Psalm 63

Psalm 63[a]

A psalm of David, written when he was in the Judean wilderness.[b]

63 O God, you are my God. I long for you.[c]
My soul thirsts[d] for you,
my flesh yearns for you,
in a dry and parched[e] land where there is no water.
2 Yes,[f] in the sanctuary I have seen you,[g]
and witnessed[h] your power and splendor.
3 Because[i] experiencing[j] your loyal love is better than life itself,
my lips will praise you.
4 For this reason[k] I will praise you while I live;
in your name I will lift up my hands.[l]
5 As with choice meat[m] you satisfy my soul.[n]
My mouth joyfully praises you,[o]
6 whenever[p] I remember you on my bed,
and think about you during the nighttime hours.
7 For you are my deliverer;[q]
under your wings[r] I rejoice.
8 My soul[s] pursues you;[t]
your right hand upholds me.
9 Enemies seek to destroy my life,[u]
but they will descend into the depths of the earth.[v]
10 Each one will be handed over to the sword;[w]
their corpses will be eaten by jackals.[x]
11 But the king[y] will rejoice in God;
everyone who takes oaths in his name[z] will boast,
for the mouths of those who speak lies will be shut up.[aa]

Footnotes:

  1. Psalm 63:1 sn Psalm 63. The psalmist expresses his intense desire to be in God’s presence and confidently affirms that God will judge his enemies.
  2. Psalm 63:1 sn According to the psalm superscription David wrote the psalm while in the “wilderness of Judah.” Perhaps this refers to the period described in 1 Sam 23-24 or to the incident mentioned in 2 Sam 15:23.
  3. Psalm 63:1 tn Or “I will seek you.”
  4. Psalm 63:1 tn Or “I thirst.”
  5. Psalm 63:1 tn Heb “faint” or “weary.” This may picture the land as “faint” or “weary,” or it may allude to the effect this dry desert has on those who are forced to live in it.
  6. Psalm 63:2 tn The Hebrew particle כֵּן (ken) is used here to stress the following affirmation (see Josh 2:4).
  7. Psalm 63:2 tn The perfect verbal form is understood here as referring to a past experience which the psalmist desires to be repeated. Another option is to take the perfect as indicating the psalmist’s certitude that he will again stand in God’s presence in the sanctuary. In this case one can translate, “I will see you.”
  8. Psalm 63:2 tn Heb “seeing.” The preposition with the infinitive construct here indicates an accompanying circumstance.
  9. Psalm 63:3 tn This line is understood as giving the basis for the praise promised in the following line. Another option is to take the Hebrew particle כִּי (ki) as asseverative/emphasizing, “Indeed, your loyal love is better” (cf. NEB, which leaves the particle untranslated).
  10. Psalm 63:3 tn The word “experiencing” is supplied in the translation for clarification. The psalmist does not speak here of divine loyal love in some abstract sense, but of loyal love revealed and experienced.
  11. Psalm 63:4 tn Or perhaps “then.”
  12. Psalm 63:4 sn I will lift up my hands. Lifting up one’s hands toward God was a gesture of prayer (see Ps 28:2; Lam 2:19) or respect (Ps 119:48).
  13. Psalm 63:5 tn Heb “like fat and fatness.”
  14. Psalm 63:5 tn Or “me.”
  15. Psalm 63:5 tn Heb “and [with] lips of joy my mouth praises.”
  16. Psalm 63:6 tn The Hebrew term אִם (ʾim) is used here in the sense of “when; whenever,” as in Ps 78:34.
  17. Psalm 63:7 tn Or “[source of] help.”
  18. Psalm 63:7 tn Heb “in the shadow of your wings.”
  19. Psalm 63:8 tn Or “I.” 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).
  20. Psalm 63:8 tn Heb “clings after.” The expression means “to pursue with determination” (see Judg 20:45; 1 Sam 14:22; 1 Chr 10:2; Jer 42:16).
  21. Psalm 63:9 tn Heb “but they for destruction seek my life.” The pronoun “they” must refer here to the psalmist’s enemies, referred to at this point for the first time in the psalm.
  22. Psalm 63:9 sn The depths of the earth refers here to the underworld dwelling place of the dead (see Ezek 26:20; 31:14, 16, 18; 32:18, 24). See L. I. J. Stadelmann, The Hebrew Conception of the World, 167.
  23. Psalm 63:10 tn Heb “they will deliver him over to the sword.” The third masculine plural subject must be indefinite (see GKC 460 §144.f) and the singular pronominal suffix either representative or distributive (emphasizing that each one will be so treated). Active verbs with indefinite subjects may be translated as passives with the object (in the Hebrew text) as subject (in the translation).
  24. Psalm 63:10 tn Heb “they will be [the] portion of jackals”; traditionally, “of foxes.”
  25. Psalm 63:11 sn The psalmist probably refers to himself in the third person here.
  26. Psalm 63:11 tn Heb “who swears [an oath] by him.”
  27. Psalm 63:11 tn The Niphal of this verb occurs only here and in Gen 8:2, where it is used of God “stopping” or “damming up” the great deep as he brought the flood to an end.
New English Translation (NET)

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Proverbs 11:20-21

20 The Lord abhors[a] those who are perverse in heart,[b]
but those who are blameless in their ways[c] are his delight.[d]
21 Be assured that[e] the evil person will not be unpunished,[f]
but the descendants of the righteous[g] have escaped harm.[h]

Footnotes:

  1. Proverbs 11:20 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive. Cf. NIV “detests”; NCV, TEV, CEV, NLT “hates.”
  2. Proverbs 11:20 sn The word עִקְּשֵׁי (ʿiqqeshe, “crooked; twisted; perverted”) describes the wicked as having “twisted minds.” Their mentality is turned toward evil things.
  3. Proverbs 11:20 tn Heb “those who are blameless of way.” The noun דֶּרֶךְ (derekh, “way”) is a genitive of specification: “blameless in their way.”
  4. Proverbs 11:20 sn The noun means “goodwill, favor, acceptance, will”; it is related to the verb רָצַה (ratsah) which means “to be pleased with; to accept favorably.” These words are used frequently in scripture to describe what pleases the Lord, meaning, what he accepts. In particular, sacrifices offered properly find acceptance with God (Ps 51:19). Here the lifestyle that is blameless pleases him.
  5. Proverbs 11:21 tn The expression “hand to hand” refers the custom of striking hands to confirm an agreement (M. Anbar, “Proverbes 11:21; 16:15; יד ליד, «sur le champ»,” Bib 53 [1972]: 537-38). Tg. Prov 11:21 interprets it differently: “he who lifts up his hand against his neighbor will not go unpunished.”
  6. Proverbs 11:21 tn Heb The verb נָקָה (naqah) means “to be clean; to be empty.” In the Niphal it means “to be free of guilt; to be clean; to be innocent,” and therefore “to be exempt from punishment” (BDB 667 s.v. Niph). The phrase “will not go unpunished” (cf. NAB, NASB, NIV, NRSV) is an example of tapeinosis (a negative statement that emphasizes the positive opposite statement): “will certainly be punished” (cf. TEV, CEV, NLT).
  7. Proverbs 11:21 tn Heb “the seed of the righteous.” This is an idiom that describes a class of people who share the nature of righteousness (e.g., Isa 1:4; 65:23). The word “seed” (hypocatastasis) means “offspring.” Some take it literally, as if it meant that the children of the righteous will escape judgment (Saadia, a Jewish scholar who lived a.d. 882-942). The LXX translates it in a different sense: “he that sows righteousness will receive a faithful reward.”
  8. Proverbs 11:21 tn The verb נִמְלָט (nimlat) is a Niphal, which usually has a reflexive meaning “to escape,” but can also have a passive meaning “to be delivered.” By implication the person escapes from harm, whether the threat of harm or the harmful situation he or she is already in. The verb form could be either a perfect or a participle (because the pausal accent makes them look identical). The perfect means “have escaped/been delivered,” while the participle would be present tense, “escape/are delivered.”sn This proverb uses antithetic parallelism, presenting opposite people with opposite outcomes described by opposite verb forms. In contrast to how things may look at the moment, the sage assures the student about the future of the wicked using the imperfect verb. They may look like they are getting away free, but in the end they will not. On the other hand, using the perfect verb, he assures the student of the benefit that he has seen for the righteous—they have escaped. This is something that really has occurred and is prototypical of what can be expected. Further, by contrasting the evil person with the descendants of the righteous, the sage expands the range of benefit received from righteous living.
New English Translation (NET)

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