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The Daily Audio Bible Reading for Saturday June 29, 2024 (NIV)

2 Kings 15-16

Azariah’s Reign over Judah

15 In the twenty-seventh year of King Jeroboam’s reign over Israel, Amaziah’s son Azariah became king over Judah. 2 He was sixteen years old when he began to reign, and he reigned for fifty-two years in Jerusalem. His mother’s name was Jecholiah, who was from Jerusalem. 3 He did what the Lord approved, just as his father Amaziah had done.[a] 4 But the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places. 5 The Lord afflicted the king with an illness; he suffered from a skin disease[b] until the day he died. He lived in separate quarters,[c] while his son Jotham was in charge of the palace and ruled over the people of the land.

6 The rest of the events of Azariah’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah.[d] 7 Azariah passed away[e] and was buried[f] with his ancestors in the City of David. His son Jotham replaced him as king.

Zechariah’s Reign over Israel

8 In the thirty-eighth year of King Azariah’s reign over Judah, Jeroboam’s son Zechariah became king over Israel. He reigned in Samaria for six months. 9 He did evil in the sight of[g] the Lord, as his ancestors had done. He did not repudiate[h] the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin. 10 Shallum son of Jabesh conspired against him; he assassinated him in Ibleam[i] and took his place as king. 11 The rest of the events of Zechariah’s reign are recorded in the scroll called the Annals of the Kings of Israel.[j] 12 His assassination fulfilled[k] the Lord’s message to Jehu, “Four generations of your descendants will rule on Israel’s throne.”[l] And that is how it happened.

13 Shallum son of Jabesh became king in the thirty-ninth year of King Uzziah’s[m] reign over Judah. He reigned for one month[n] in Samaria. 14 Menahem son of Gadi went up from Tirzah to[o] Samaria and attacked Shallum son of Jabesh.[p] He killed him and took his place as king. 15 The rest of the events of Shallum’s reign, including the conspiracy he organized, are recorded in the scroll called the Annals of the Kings of Israel.[q] 16 At that time Menahem came from Tirzah and attacked Tiphsah. He struck down all who lived in the city and the surrounding territory, because they would not surrender.[r] He even ripped open the pregnant women.

Menahem’s Reign over Israel

17 In the thirty-ninth year of King Azariah’s reign over Judah, Menahem son of Gadi became king over Israel. He reigned for ten years in Samaria. 18 He did evil in the sight of[s] the Lord; he did not repudiate[t] the sinful ways of Jeroboam son of Nebat, who encouraged Israel to sin.[u]

During his reign, 19 Pul[v] king of Assyria invaded the land, and Menahem paid[w] him[x] 1,000 talents[y] of silver to gain his support[z] and to solidify his control of the kingdom.[aa] 20 Menahem got this silver by taxing all the wealthy men in Israel; he took fifty shekels of silver from each one of them and paid it to the king of Assyria.[ab] Then the king of Assyria left; he did not stay there in the land.

21 The rest of the events of Menahem’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel.[ac] 22 Menahem passed away[ad] and his son Pekahiah replaced him as king.

Pekahiah’s Reign over Israel

23 In the fiftieth year of King Azariah’s reign over Judah, Menahem’s son Pekahiah became king over Israel. He reigned in Samaria for two years. 24 He did evil in the sight of[ae] the Lord; he did not repudiate[af] the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin. 25 His officer Pekah son of Remaliah conspired against him. He and fifty Gileadites assassinated Pekahiah, as well as Argob and Arieh, in Samaria in the fortress of the royal palace.[ag] Pekah[ah] then took his place as king.

26 The rest of the events of Pekahiah’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel.[ai]

Pekah’s Reign over Israel

27 In the fifty-second year of King Azariah’s reign over Judah, Pekah son of Remaliah became king over Israel. He reigned in Samaria for twenty years. 28 He did evil in the sight of[aj] the Lord; he did not repudiate[ak] the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin. 29 During Pekah’s reign over Israel, King Tiglath-Pileser of Assyria came and captured Ijon, Abel Beth Maacah, Janoah, Kedesh, Hazor, Gilead, and Galilee, including all the territory of Naphtali. He deported the people[al] to Assyria. 30 Hoshea son of Elah conspired against Pekah son of Remaliah. He assassinated him[am] and took his place as king, in the twentieth year of the reign of Jotham son of Uzziah.

31 The rest of the events of Pekah’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel.[an]

Jotham’s Reign over Judah

32 In the second year of the reign of Israel’s King Pekah son of Remaliah, Uzziah’s son Jotham became king over Judah. 33 He was twenty-five years old when he began to reign, and he reigned for sixteen years in Jerusalem. His mother was Jerusha the daughter of Zadok. 34 He did what the Lord approved, just as his father Uzziah had done.[ao] 35 But the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places. He built the Upper Gate to the Lord’s temple.

36 The rest of the events of Jotham’s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah.[ap] 37 In those days the Lord prompted King Rezin of Syria and Pekah son of Remaliah to attack Judah.[aq] 38 Jotham passed away[ar] and was buried with his ancestors in the city of his ancestor David. His son Ahaz replaced him as king.

Ahaz’s Reign over Judah

16 In the seventeenth year of the reign of Pekah son of Remaliah, Jotham’s son Ahaz became king over Judah. 2 Ahaz was twenty years old when he began to reign, and he reigned for sixteen years in Jerusalem. He did not do what pleased the Lord his God, in contrast to his ancestor David.[as] 3 He followed in the footsteps of[at] the kings of Israel. He passed his son through the fire,[au] a horrible sin practiced by the nations[av] whom the Lord drove out from before the Israelites. 4 He offered sacrifices and burned incense on the high places, on the hills, and under every green tree.

5 At that time King Rezin of Syria and King Pekah son of Remaliah of Israel attacked Jerusalem.[aw] They besieged Ahaz,[ax] but were unable to conquer him.[ay] 6 (At that time King Rezin of Syria[az] recovered Elat for Syria; he drove the Judahites from there.[ba] Syrians[bb] arrived in Elat and live there to this very day.) 7 Ahaz sent messengers to King Tiglath-Pileser of Assyria, saying, “I am your servant and your dependent.[bc] March up and rescue me from the power[bd] of the king of Syria and the king of Israel, who have attacked[be] me.” 8 Then Ahaz took the silver and gold that were[bf] in the Lord’s temple and in the treasuries of the royal palace and sent it as tribute[bg] to the king of Assyria. 9 The king of Assyria responded favorably to his request;[bh] he[bi] attacked Damascus and captured it. He deported the people[bj] to Kir and executed Rezin.

10 When King Ahaz went to meet with King Tiglath-Pileser of Assyria in Damascus, he saw the altar there.[bk] King Ahaz sent to Uriah the priest a drawing of the altar and a blueprint for its design.[bl] 11 Uriah the priest built an altar in conformity to the plans King Ahaz had sent from Damascus.[bm] Uriah the priest finished it before King Ahaz arrived back from Damascus.[bn] 12 When the king arrived back from Damascus and[bo] saw the altar, he approached it[bp] and offered a sacrifice on it.[bq] 13 He offered his burnt sacrifice and his grain offering. He poured out his libation and sprinkled the blood from his peace offerings on the altar. 14 He moved the bronze altar that stood in the Lord’s presence from the front of the temple (between the altar and the Lord’s temple) and put it on the north side of the new[br] altar. 15 King Ahaz ordered Uriah the priest, “On the large altar[bs] offer the morning burnt sacrifice, the evening grain offering, the royal burnt sacrifices and grain offering, the burnt sacrifice for all the people of the land, their grain offering, and their libations. Sprinkle all the blood of the burnt sacrifice and other sacrifices on it. The bronze altar will be for my personal use.”[bt] 16 So Uriah the priest did exactly as[bu] King Ahaz ordered.

17 King Ahaz took off the frames of the movable stands, and removed the basins from them. He took “The Sea”[bv] down from the bronze bulls that supported it[bw] and put it on the stone pavement. 18 He also removed the Sabbath awning[bx] that had been built[by] in the temple and the king’s outer entranceway to the Lord’s temple, on account of the king of Assyria.[bz]

19 The rest of the events of Ahaz’s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah.[ca] 20 Ahaz passed away[cb] and was buried with his ancestors in the City of David. His son Hezekiah replaced him as king.

Footnotes:

  1. 2 Kings 15:3 tn Heb “he did what was proper in the eyes of the Lord, according to all which Amaziah his father had done.”
  2. 2 Kings 15:5 tn Traditionally, “he was a leper.” But see the note at 5:1.
  3. 2 Kings 15:5 tn The precise meaning of בֵית הַחָפְשִׁית (bet hakhofshit), “house of […?],” is uncertain. For a discussion of various proposals, see M. Cogan and H. Tadmor, II Kings (AB), 166-67.
  4. 2 Kings 15:6 tn Heb “As for the rest of the events of Azariah, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
  5. 2 Kings 15:7 tn Heb “lay down with his fathers.”
  6. 2 Kings 15:7 tn Heb “and they buried him.”
  7. 2 Kings 15:9 tn Heb “in the eyes of.”
  8. 2 Kings 15:9 tn Heb “turn away from.”
  9. 2 Kings 15:10 tc The MT reads, “and he struck him down before the people and killed him” (cf. KJV, ASV, NASB, NIV, NRSV, NLT). However, the reading קָבָל עָם (qaval ʿam), “before the people,” is problematic to some because קָבָל is a relatively late Aramaic term. Nevertheless, the Aramaic term qobel certainly antedates the writing of Kings. The bigger problem seems to be the unnecessary intrusion of an Aramaic word at all here. Most interpreters prefer to follow Lucian’s Greek version and read “in Ibleam” (בְיִבְלְעָם, beyivleʿam). Cf. NAB, TEV.
  10. 2 Kings 15:11 tn Heb “As for the rest of the events of Jeroboam, look, they are written on the scroll of the events of the days of the kings of Israel.”
  11. 2 Kings 15:12 tn Heb “that was.”
  12. 2 Kings 15:12 tn “sons of four generations will sit for you on the throne of Israel.” sn See the note at 2 Kgs 10:30.
  13. 2 Kings 15:13 sn Azariah was also known by the name Uzziah.
  14. 2 Kings 15:13 tn Heb “a month of days.”
  15. 2 Kings 15:14 tn Heb “and came to.”
  16. 2 Kings 15:14 tn Heb “went up from Tirzah and arrived in Samaria and attacked Shallum son of Jabesh in Samaria.”
  17. 2 Kings 15:15 tn Heb “As for the rest of the events of Shallum, and his conspiracy which he conspired, look, they are written on the scroll of the events of the days of the kings of Israel.”
  18. 2 Kings 15:16 tn Heb “then Menahem attacked Tiphsah and all who were in it and its borders from Tirzah, for it would not open, and he attacked.”tn Instead of “Tiphsah,” the LXX has “Tirzah,” while Lucian’s Greek version reads “Tappuah.” For discussion see M. Cogan and H. Tadmor, II Kings (AB), 171.
  19. 2 Kings 15:18 tn Heb “in the eyes of.”
  20. 2 Kings 15:18 tn Heb “turn away from.”
  21. 2 Kings 15:18 tc The MT of v. 18 ends with the words, “all his days.” If this phrase is taken with what precedes, then one should translate, “[who encouraged Israel to sin] throughout his reign.” However, it may be preferable to emend the text to בְּיֹמָיו (beyomayv), “in his days,” and join the phrase to what follows. The translation assumes this change.
  22. 2 Kings 15:19 sn Pul was a nickname of Tiglath-Pileser III (cf. 15:29). See M. Cogan and H. Tadmor, II Kings (AB), 171-72.
  23. 2 Kings 15:19 tn Heb “gave.”
  24. 2 Kings 15:19 tn Heb “Pul.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
  25. 2 Kings 15:19 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 75,000 pounds of silver (cf. NCV “about seventy-four thousand pounds”); NLT “thirty-seven tons”; CEV “over thirty tons”; TEV “34,000 kilogrammes.”
  26. 2 Kings 15:19 tn Heb “so his hands would be with him.”
  27. 2 Kings 15:19 tn Heb “to keep hold of the kingdom in his hand.”
  28. 2 Kings 15:20 tn Heb “and Menahem brought out the silver over Israel, over the prominent men of means, to give to the king of Assyria, fifty shekels of silver for each man.”
  29. 2 Kings 15:21 tn Heb “As for the rest of the events of Menahem, and all which he did, are they not written on the scroll of the events of the days of the kings of Israel?”
  30. 2 Kings 15:22 tn Heb “lay down with his fathers.”
  31. 2 Kings 15:24 tn Heb “in the eyes of.”
  32. 2 Kings 15:24 tn Heb “turn away from.”
  33. 2 Kings 15:25 tn Heb “and he struck him down in Samaria in the fortress of the house of the king, Argob and Arieh, and with him fifty men from the sons of the Gileadites, and they killed him.”sn The precise identity of Argob and Arieh, as well as their relationship to the king, are uncertain. The usual assumption is that they were officials assassinated along with Pekahiah, or that they were two of the more prominent Gileadites involved in the revolt. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 173.
  34. 2 Kings 15:25 tn Heb “He.” The proper name Pekah has been supplied in the translation for clarity.
  35. 2 Kings 15:26 tn Heb “As for the rest of the events of Pekahiah, and all that he did, look, they are written on the scroll of the events of the days of the kings of Israel.”
  36. 2 Kings 15:28 tn Heb “in the eyes of.”
  37. 2 Kings 15:28 tn Heb “turn away from.”
  38. 2 Kings 15:29 tn Heb “them.”
  39. 2 Kings 15:30 tn Heb “and struck him down and killed him.”
  40. 2 Kings 15:31 tn Heb “As for the rest of the events of Pekah, and all that he did, look, they are written on the scroll of the events of the days of the kings of Israel.”
  41. 2 Kings 15:34 tn Heb “he did what was proper in the eyes of the Lord, according to all which Uzziah his father had done.”
  42. 2 Kings 15:36 tn Heb “As for the rest of the events of Jotham, and that which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
  43. 2 Kings 15:37 tn Heb “the Lord began to send against Judah Rezin…and Pekahiah….”
  44. 2 Kings 15:38 tn Heb “lay down with his fathers.”
  45. 2 Kings 16:2 tn Heb “and he did not do what was proper in the eyes of the Lord his God, like David his father.”
  46. 2 Kings 16:3 tn Heb “he walked in the way of.”
  47. 2 Kings 16:3 sn This may refer to child sacrifice, though some interpret it as a less drastic cultic practice. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.
  48. 2 Kings 16:3 tn Heb “like the abominable practices of the nations.”
  49. 2 Kings 16:5 tn Heb “went up to Jerusalem for battle.”
  50. 2 Kings 16:5 tn That is, Jerusalem, Ahaz’s capital city.
  51. 2 Kings 16:5 tn Heb “they were unable to fight.” The object must be supplied from the preceding sentence. Elsewhere when the Niphal infinitive of לָחָם (lakham) follows the verb יָכֹל (yakhol), the infinitive appears to have the force of “prevail against.” See Num 22:11; 1 Sam 17:9; and the parallel passage in Isa 7:1.
  52. 2 Kings 16:6 tc Some prefer to read “the king of Edom” and “for Edom” here. The names Syria (Heb “Aram,” אֲרָם, ʾaram) and Edom (אֱדֹם, ʾedom) are easily confused in the Hebrew consonantal script.
  53. 2 Kings 16:6 tn Heb “from Elat.”
  54. 2 Kings 16:6 tc The consonantal text (Kethib), supported by many medieval Hebrew mss, the Syriac version, and some mss of the Targum and Vulgate, read “Syrians” (Heb “Arameans”). The marginal reading (Qere), supported by the LXX, Targums, and Vulgate, reads “Edomites.”
  55. 2 Kings 16:7 tn Heb “son.” Both terms (“servant” and “son”) reflect Ahaz’s subordinate position as Tiglath-Pileser’s subject.
  56. 2 Kings 16:7 tn Heb “hand, palm.”
  57. 2 Kings 16:7 tn Heb “who have arisen against.”
  58. 2 Kings 16:8 tn Heb “that was found.”
  59. 2 Kings 16:8 tn Or “bribe money.”
  60. 2 Kings 16:9 tn Heb “listened to him.”
  61. 2 Kings 16:9 tn Heb “the king of Assyria.”
  62. 2 Kings 16:9 tn Heb “it.”
  63. 2 Kings 16:10 tn Heb “in Damascus.”
  64. 2 Kings 16:10 tn Heb “the likeness of the altar and its pattern for all its work.”
  65. 2 Kings 16:11 tn Heb “according to all that King Ahaz sent from Damascus.”
  66. 2 Kings 16:11 tn Heb “so Uriah the priest did, until the arrival of King Ahaz from Damascus.”
  67. 2 Kings 16:12 tn Heb “and the king.”
  68. 2 Kings 16:12 tn Heb “the altar.”
  69. 2 Kings 16:12 tn Or “ascended it.”
  70. 2 Kings 16:14 tn The word “new” is added in the translation for clarification.
  71. 2 Kings 16:15 tn That is, the newly constructed altar.
  72. 2 Kings 16:15 tn Heb “for me to seek.” The precise meaning of בָּקַר (baqar), “seek,” is uncertain in this context. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 189.
  73. 2 Kings 16:16 tn Heb “according to all that.”
  74. 2 Kings 16:17 sn See the note at 1 Kgs 7:23.
  75. 2 Kings 16:17 tn Heb “that [were] under it.”
  76. 2 Kings 16:18 tn The precise meaning of the Hebrew term מוּסַךְ (musakh; Qere) / מִיסַךְ (misakh; Kethib) is uncertain. For discussion see HALOT 557 s.v. מוּסַךְ and M. Cogan and H. Tadmor, II Kings (AB), 189-90.
  77. 2 Kings 16:18 tn Heb “that they built.”
  78. 2 Kings 16:18 sn It is doubtful that Tiglath-Pileser ordered these architectural changes. Ahaz probably made these changes so he could send some of the items and materials to the Assyrian king as tribute. See M. Cogan and H. Tadmor, II Kings (AB), 190, 193.
  79. 2 Kings 16:19 tn Heb “As for the rest of the events of Ahaz, and that which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
  80. 2 Kings 16:20 tn Heb “lay down with his fathers.”
New English Translation (NET)

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Acts 19:13-41

13 But some itinerant[a] Jewish exorcists tried to invoke the name[b] of the Lord Jesus over those who were possessed by[c] evil spirits, saying, “I sternly warn[d] you by Jesus whom Paul preaches.” 14 (Now seven sons of a man named[e] Sceva, a Jewish high priest, were doing this.)[f] 15 But the evil spirit replied to them,[g] “I know about Jesus[h] and I am acquainted with[i] Paul, but who are you?”[j] 16 Then the man who was possessed by[k] the evil spirit jumped on[l] them and beat them all into submission.[m] He prevailed[n] against them so that they fled from that house naked and wounded. 17 This became known to all who lived in Ephesus, both Jews and Greeks; fear came over[o] them all, and the name of the Lord Jesus was praised.[p] 18 Many of those who had believed came forward,[q] confessing and making their deeds known.[r] 19 Large numbers[s] of those who had practiced magic[t] collected their books[u] and burned them up in the presence of everyone.[v] When[w] the value of the books was added up, it was found to total 50,000 silver coins.[x] 20 In this way the word of the Lord[y] continued to grow in power[z] and to prevail.[aa]

A Riot in Ephesus

21 Now after all these things had taken place,[ab] Paul resolved[ac] to go to Jerusalem, passing through Macedonia[ad] and Achaia.[ae] He said,[af] “After I have been there, I must also see Rome.”[ag] 22 So after sending[ah] two of his assistants,[ai] Timothy and Erastus, to Macedonia,[aj] he himself stayed on for a while in the province of Asia.[ak]

23 At[al] that time[am] a great disturbance[an] took place concerning the Way.[ao] 24 For a man named Demetrius, a silversmith who made silver shrines[ap] of Artemis,[aq] brought a great deal[ar] of business[as] to the craftsmen. 25 He gathered[at] these[au] together, along with the workmen in similar trades,[av] and said, “Men, you know that our prosperity[aw] comes from this business. 26 And you see and hear that this Paul has persuaded[ax] and turned away[ay] a large crowd,[az] not only in Ephesus but in practically all of the province of Asia,[ba] by saying[bb] that gods made by hands are not gods at all.[bc] 27 There is danger not only that this business of ours will come into disrepute,[bd] but also that the temple of the great goddess Artemis[be] will be regarded as nothing,[bf] and she whom all the province of Asia[bg] and the world worship will suffer the loss of her greatness.”[bh]

28 When[bi] they heard[bj] this they became enraged[bk] and began to shout,[bl] “Great is Artemis[bm] of the Ephesians!” 29 The[bn] city was filled with the uproar,[bo] and the crowd[bp] rushed to the theater[bq] together,[br] dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 30 But when Paul wanted to enter the public assembly,[bs] the disciples would not let him. 31 Even some of the provincial authorities[bt] who were his friends sent[bu] a message[bv] to him, urging him not to venture[bw] into the theater. 32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together.[bx] 33 Some of the crowd concluded[by] it was about[bz] Alexander because the Jews had pushed him to the front.[ca] Alexander, gesturing[cb] with his hand, was wanting to make a defense[cc] before the public assembly.[cd] 34 But when they recognized[ce] that he was a Jew, they all shouted in unison,[cf] “Great is Artemis[cg] of the Ephesians!” for about two hours.[ch] 35 After the city secretary[ci] quieted the crowd, he said, “Men of Ephesus, what person[cj] is there who does not know that the city of the Ephesians is the keeper[ck] of the temple of the great Artemis[cl] and of her image that fell from heaven?[cm] 36 So because these facts[cn] are indisputable,[co] you must keep quiet[cp] and not do anything reckless.[cq] 37 For you have brought these men here who are neither temple robbers[cr] nor blasphemers of our goddess.[cs] 38 If then Demetrius and the craftsmen who are with him have a complaint[ct] against someone, the courts are open[cu] and there are proconsuls; let them bring charges against one another there.[cv] 39 But if you want anything in addition,[cw] it will have to be settled[cx] in a legal assembly.[cy] 40 For[cz] we are in danger of being charged with rioting[da] today, since there is no cause we can give to explain[db] this disorderly gathering.”[dc] 41 After[dd] he had said[de] this,[df] he dismissed the assembly.[dg]

Footnotes:

  1. Acts 19:13 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (perierchomenōn) has been translated as “itinerant.”
  2. Acts 19:13 tn Grk “to name the name.”
  3. Acts 19:13 tn Grk “who had.” Here ἔχω (echō) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.
  4. Acts 19:13 sn The expression I sternly warn you means “I charge you as under oath.”
  5. Acts 19:14 tn Grk “a certain Sceva.”
  6. Acts 19:14 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
  7. Acts 19:15 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
  8. Acts 19:15 tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Iēsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.
  9. Acts 19:15 tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginōskō).
  10. Acts 19:15 sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.
  11. Acts 19:16 tn Grk “in whom the evil spirit was.”
  12. Acts 19:16 tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (ephalomenos) has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”
  13. Acts 19:16 tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusas) has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.
  14. Acts 19:16 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”
  15. Acts 19:17 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”
  16. Acts 19:17 tn Or “exalted.”
  17. Acts 19:18 tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
  18. Acts 19:18 tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτὸν make their deeds known Ac 19:18.”sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.
  19. Acts 19:19 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (hikanoi) in this verse.
  20. Acts 19:19 tn On this term see BDAG 800 s.v. περίεργος 2.
  21. Acts 19:19 tn Or “scrolls.”
  22. Acts 19:19 tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”
  23. Acts 19:19 tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
  24. Acts 19:19 tn Or “fifty thousand silver drachmas.” BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).
  25. Acts 19:20 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8; 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
  26. Acts 19:20 tn The imperfect verb ηὔξανεν (ēuxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (ischuen).
  27. Acts 19:20 sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.
  28. Acts 19:21 tn Grk “all these things had been fulfilled.”
  29. Acts 19:21 tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”
  30. Acts 19:21 sn Macedonia was the Roman province of Macedonia in Greece.
  31. Acts 19:21 sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
  32. Acts 19:21 tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipōn) has been translated as a finite verb and a new sentence begun here in the translation.
  33. Acts 19:21 sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.
  34. Acts 19:22 tn The aorist participle ἀποστείλας (aposteilas) has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epeschen).
  35. Acts 19:22 tn Grk “two of those who ministered to him.”
  36. Acts 19:22 sn Macedonia was the Roman province of Macedonia in Greece.
  37. Acts 19:22 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
  38. Acts 19:23 tn Grk “There happened at that time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Instead the verb “took place” has been supplied in the translation.
  39. Acts 19:23 tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”
  40. Acts 19:23 tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).
  41. Acts 19:23 sn The Way refers to the Christian movement (Christianity).
  42. Acts 19:24 tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”
  43. Acts 19:24 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
  44. Acts 19:24 tn Grk “brought not a little business” (an idiom).
  45. Acts 19:24 sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.
  46. Acts 19:25 tn Grk “gathering.” The participle συναθροίσας (sunathroisas) has been translated as a finite verb due to requirements of contemporary English style.
  47. Acts 19:25 tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.
  48. Acts 19:25 sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
  49. Acts 19:25 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
  50. Acts 19:26 tn Grk “persuading.” The participle πείσας (peisas) has been translated as a finite verb due to requirements of contemporary English style.
  51. Acts 19:26 tn Or “misled.”
  52. Acts 19:26 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”
  53. Acts 19:26 tn Grk “Asia”; see the note on this word in v. 22.
  54. Acts 19:26 tn The participle λέγων (legōn) has been regarded as indicating instrumentality.
  55. Acts 19:26 tn The words “at all” are not in the Greek text but are implied.sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.
  56. Acts 19:27 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”
  57. Acts 19:27 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
  58. Acts 19:27 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”
  59. Acts 19:27 tn Grk “Asia”; see the note on this word in v. 22.
  60. Acts 19:27 tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.
  61. Acts 19:28 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  62. Acts 19:28 tn Grk “And hearing.” The participle ἀκούσαντες (akousantes) has been taken temporally.
  63. Acts 19:28 tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier (Acts 7:54).
  64. Acts 19:28 tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.
  65. Acts 19:28 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
  66. Acts 19:29 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  67. Acts 19:29 tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”
  68. Acts 19:29 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
  69. Acts 19:29 sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.
  70. Acts 19:29 tn Grk “to the theater with one accord.”
  71. Acts 19:30 tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”
  72. Acts 19:31 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
  73. Acts 19:31 tn Grk “sending”; the participle πέμψαντες (pempsantes) has been translated as a finite verb due to requirements of contemporary English style.
  74. Acts 19:31 tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
  75. Acts 19:31 tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.
  76. Acts 19:32 tn Or “had assembled.”
  77. Acts 19:33 tn Or “Some of the crowd gave instructions to.”
  78. Acts 19:33 tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.
  79. Acts 19:33 tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”
  80. Acts 19:33 tn Or “motioning.”
  81. Acts 19:33 sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.
  82. Acts 19:33 tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”
  83. Acts 19:34 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignontes) has been translated as a finite verb due to requirements of contemporary English style.
  84. Acts 19:34 tn Grk “[they shouted] with one voice from all of them” (an idiom).
  85. Acts 19:34 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).
  86. Acts 19:34 sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.
  87. Acts 19:35 tn Or “clerk.” The “scribe” (γραμματεύς, grammateus) was the keeper of the city’s records.
  88. Acts 19:35 tn This is a generic use of ἄνθρωπος (anthrōpos).
  89. Acts 19:35 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
  90. Acts 19:35 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
  91. Acts 19:35 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.
  92. Acts 19:36 tn Grk “these things.”
  93. Acts 19:36 tn The genitive absolute construction with the participle ὄντων (ontōn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”
  94. Acts 19:36 tn Grk “it is necessary that you be quiet.”
  95. Acts 19:36 tn L&N 88.98 has “pertaining to impetuous and reckless behavior—‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.
  96. Acts 19:37 tn Or perhaps, “desecrators of temples.”
  97. Acts 19:37 sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.
  98. Acts 19:38 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
  99. Acts 19:38 tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
  100. Acts 19:38 tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
  101. Acts 19:39 tn Or “anything more than this.”
  102. Acts 19:39 tn Or “resolved.”
  103. Acts 19:39 tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.
  104. Acts 19:40 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
  105. Acts 19:40 tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.
  106. Acts 19:40 tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.
  107. Acts 19:40 tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”
  108. Acts 19:41 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  109. Acts 19:41 tn Grk “And saying.” The participle εἰπών (eipōn) has been translated as a finite verb due to requirements of contemporary English style.
  110. Acts 19:41 tn Grk “these things.”
  111. Acts 19:41 sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.
New English Translation (NET)

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Psalm 147

Psalm 147[a]

147 Praise the Lord,
for it is good to sing praises to our God.
Yes,[b] praise is pleasant and appropriate.
2 The Lord rebuilds Jerusalem,
and gathers the exiles of Israel.
3 He heals[c] the brokenhearted,
and bandages their wounds.
4 He counts the number of the stars;
he names all of them.
5 Our Lord is great and has awesome power;[d]
there is no limit to his wisdom.[e]
6 The Lord lifts up the oppressed,
but knocks[f] the wicked to the ground.
7 Offer to the Lord a song of thanks.[g]
Sing praises to our God to the accompaniment of a harp.
8 He covers[h] the sky with clouds,
provides the earth with rain,
and causes grass to grow on the hillsides.[i]
9 He gives food to the animals,
and to the young ravens when they chirp.[j]
10 He is not enamored with the strength of a horse,
nor is he impressed by the warrior’s strong legs.[k]
11 The Lord takes delight in his faithful followers,[l]
and in those who wait for his loyal love.
12 Extol the Lord, O Jerusalem.
Praise your God, O Zion.
13 For he makes the bars of your gates strong.
He blesses your children[m] within you.
14 He[n] brings peace to your territory.[o]
He abundantly provides for you[p] the best grain.
15 He[q] sends his command through the earth;[r]
swiftly his order reaches its destination.[s]
16 He sends the snow that is white like wool;
he spreads the frost that is white like ashes.[t]
17 He throws his hailstones[u] like crumbs.
Who can withstand the cold wind he sends?[v]
18 He then orders it all to melt;[w]
he breathes on it,[x] and the water flows.
19 He proclaims his word to Jacob,
his statutes and regulations to Israel.
20 He has not done so with any other nation;
they are not aware of his regulations.
Praise the Lord!

Footnotes:

  1. Psalm 147:1 sn Psalm 147. The psalmist praises the Lord for he is the sovereign ruler of the world who cares for the needs of his covenant people.
  2. Psalm 147:1 tn Or “for.”
  3. Psalm 147:3 tn Heb “the one who heals.”
  4. Psalm 147:5 tn Heb “and great of strength.”
  5. Psalm 147:5 tn Heb “to his wisdom there is no counting.”
  6. Psalm 147:6 tn Heb “brings down.”
  7. Psalm 147:7 tn Heb “sing to the Lord with thanksgiving.”
  8. Psalm 147:8 tn Heb “the one who covers.”
  9. Psalm 147:8 tn Heb “hills.”
  10. Psalm 147:9 tn Heb “which cry out.”
  11. Psalm 147:10 tn Heb “he does not desire the strength of the horse, he does not take delight in the legs of the man.” Here “the horse” refers to the war horse used by ancient Near Eastern chariot forces, and “the man” refers to the warrior whose muscular legs epitomize his strength.
  12. Psalm 147:11 tn Heb “those who fear him.”
  13. Psalm 147:13 tn Heb “your sons.”
  14. Psalm 147:14 tn Heb “the one who.”
  15. Psalm 147:14 tn Heb “he makes your boundary peace.”
  16. Psalm 147:14 tn Heb “satisfies you with.”
  17. Psalm 147:15 tn Heb “the one who.”
  18. Psalm 147:15 tn Heb “the one who sends his word, the earth.” The Hebrew term אֶרֶץ (ʾerets, “earth”) is an adverbial accusative; one must supply a preposition before it (such as “through” or “to”) in the English translation.
  19. Psalm 147:15 tn Heb “swiftly his word runs.”
  20. Psalm 147:16 tn Heb “the one who gives snow like wool, frost like ashes he scatters.”
  21. Psalm 147:17 tn Heb “his ice.”
  22. Psalm 147:17 tn Heb “Before his cold, who can stand?”
  23. Psalm 147:18 tn Heb “he sends his word and melts them.”
  24. Psalm 147:18 tn Heb “he blows his breath.”
New English Translation (NET)

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Proverbs 18:4-5

4 The words of a person’s mouth[a] are like[b] deep waters,[c]
and[d] the fountain of wisdom[e] is like[f] a flowing brook.[g]
5 It is terrible[h] to show partiality[i] to the wicked,[j]
by depriving[k] a righteous man of justice.

Footnotes:

  1. Proverbs 18:4 tc The LXX reads “in a person’s heart,” probably conforming to the near parallel in Prov 20:5.
  2. Proverbs 18:4 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
  3. Proverbs 18:4 sn The metaphor “deep waters” indicates either that the words have an inexhaustible supply or that they are profound. Keil and Delitzsch see the second line as two more characteristics of the man’s words rather than as a second sentence, i.e., a person’s words are: deep waters, a bubbling brook, a fountain of wisdom. The “bubbling brook” would refer to the supply and “deep waters” to their insightfulness, or what is beneath the surface. See also Prov 20:5 for the metaphor “deep waters.”
  4. Proverbs 18:4 tn There is debate about the nature of the parallelism between lines 4a and 4b. The major options are: (1) synonymous parallelism, (2) antithetical parallelism (e.g., NAB, NIV, NCV) or (3) formal parallelism. Normally a vav (ו) would begin an antithetical clause; the structure and the ideas suggest that the second colon continues the idea of the first half, but in a parallel way rather than as additional predicates. The metaphors used in the proverb elsewhere describe the wise.
  5. Proverbs 18:4 sn This is an implied comparison (hypocatastasis), the fountain of wisdom being the person who speaks. The Greek version has “fountain of life” instead of “wisdom,” probably influenced from 10:11.
  6. Proverbs 18:4 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
  7. Proverbs 18:4 sn The point of this metaphor is that the wisdom is a continuous source of refreshing and beneficial ideas.
  8. Proverbs 18:5 tn Heb “not good.” This is a figure known as tapeinosis, a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”
  9. Proverbs 18:5 tn The idiom “lifting up the face of” (שְׂאֵת פְּנֵי, seʾet pene) means “to show partiality” in decisions (e.g., Deut 10:17; Mal 2:9); cf. CEV, NLT “to favor.” The verbal form is the Qal infinitive construct from נָשָׂא (nasaʾ), which functions as the subject of the clause.
  10. Proverbs 18:5 tn Or “the guilty,” since in the second colon “righteous” can also be understood in contrast as “innocent” (cf. NRSV, TEV, NLT).
  11. Proverbs 18:5 tn Heb “to turn aside” (so ASV); NASB “to thrust aside.” The second half of the verse may illustrate this reprehensible action. The Hiphil infinitive construct לְהַטּוֹת (lehattot) may serve either (1) as result, “showing partiality…so that the righteous are turned away,” or (2) as epexegetical infinitive, “showing partiality…by turning the righteous away.” The second is preferred in the translation. Depriving the innocent of their rights is a perversion of justice.
New English Translation (NET)

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