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The Daily Audio Bible Reading for Tuesday October 1, 2024 (NIV)

Isaiah 62:6-65:25

6 I[a] post watchmen on your walls, O Jerusalem;
they should keep praying all day and all night.[b]
You who pray to[c] the Lord, don’t be silent!
7 Don’t allow him to rest until he reestablishes Jerusalem,[d]
until he makes Jerusalem the pride[e] of the earth.
8 The Lord swears an oath by his right hand,
by his strong arm:[f]
“I will never again give your grain
to your enemies as food,
and foreigners will not drink your wine,
which you worked hard to produce.

9 But those who harvest the grain[g] will eat it,
and will praise the Lord.
Those who pick the grapes will drink the wine[h]
in the courts of my holy sanctuary.”
10 Come through! Come through the gates!
Prepare the way for the people!
Build it—Build the roadway!
Remove the stones.
Lift a signal flag for the nations.
11 Look, the Lord announces to the entire earth:[i]
“Say to Daughter Zion,
‘Look, your deliverer comes!
Look, his reward is with him,
and his reward goes before him!’”[j]
12 They will be called, “The Holy People,
the Ones Protected[k] by the Lord.”
You will be called, “Sought After,
City Not Abandoned.”

The Victorious Divine Warrior

63 Who is this who comes from Edom,[l]
dressed in bright red, coming from Bozrah?[m]
Who[n] is this one wearing royal attire,[o]
who marches confidently[p] because of his great strength?
“It is I, the one who announces vindication,
and who is able to deliver!”[q]
2 Why are your clothes red?
Why do you look like someone who has stomped on grapes in a vat?[r]
3 “I have stomped grapes in the winepress all by myself;
no one from the nations joined me.
I stomped on them[s] in my anger;
I trampled them down in my rage.
Their juice splashed on my garments,
and stained[t] all my clothes.
4 For I looked forward to the day of vengeance,
and then payback time arrived.[u]
5 I looked, but there was no one to help;
I was shocked because there was no one offering support.[v]
So my right arm accomplished deliverance;
my raging anger drove me on.[w]
6 I trampled nations in my anger;
I made them drunk[x] in my rage;
I splashed their blood on the ground.”[y]

A Prayer for Divine Intervention

7 I will tell of the faithful acts of the Lord,
of the Lord’s praiseworthy deeds.
I will tell about all[z] the Lord did for us,
the many good things he did for the family of Israel,[aa]
because of[ab] his compassion and great faithfulness.
8 He said, “Certainly they will be my people,
children who are not disloyal.”[ac]
He became their deliverer.
9 Through all that they suffered, he suffered too.[ad]
The messenger sent from his very presence[ae] delivered them.
In his love and mercy he protected[af] them;
he lifted them up and carried them throughout ancient times.[ag]
10 But they rebelled and offended[ah] his holy Spirit,[ai]
so he turned into an enemy
and fought against them.
11 His people remembered the ancient times.[aj]
Where is the one who brought them up out of the sea,
along with the shepherd of[ak] his flock?
Where is the one who placed his holy Spirit among them,[al]
12 the one who made his majestic power available to Moses,[am]
who divided the water before them,
gaining for himself a lasting reputation,[an]
13 who led them through the deep water?
Like a horse running through the wilderness[ao] they did not stumble.
14 As an animal that goes down into a valley to graze,[ap]
so the Spirit of the Lord granted them rest.
In this way[aq] you guided your people,
gaining for yourself an honored reputation.[ar]
15 Look down from heaven and take notice,
from your holy, majestic palace!
Where are your zeal[as] and power?
Do not hold back your tender compassion![at]
16 For you are our father,
though Abraham does not know us
and Israel does not recognize us.
You, Lord, are our father;
you have been called our Protector from ancient times.[au]
17 Why, Lord, do you make us stray[av] from your ways,[aw]
and make our minds stubborn so that we do not obey you?[ax]
Return for the sake of your servants,
the tribes of your inheritance!
18 For a short time your special[ay] nation possessed a land,[az]
but then our adversaries knocked down[ba] your holy sanctuary.
19 We existed from ancient times,[bb]
but you did not rule over them;
they were not your subjects.[bc]
64 (63:19b)[bd] If only you would tear apart the sky[be] and come down!
The mountains would tremble[bf] before you!
2 (64:1) As when fire ignites dry wood,
or fire makes water boil,
let your adversaries know who you are,[bg]
and may the nations shake at your presence!
3 When you performed awesome deeds that took us by surprise,[bh]
you came down, and the mountains trembled[bi] before you.
4 Since ancient times no one has heard or perceived,[bj]
no eye has seen any God besides you,
who intervenes for those who wait for him.
5 You assist[bk] those who delight in doing what is right,[bl]
who observe your commandments.[bm]
Look, you were angry because we violated them continually.
How then can we be saved?[bn]
6 We are all like one who is unclean,
all our so-called righteous acts are like a menstrual rag in your sight.[bo]
We all wither like a leaf;
our sins carry us away like the wind.
7 No one invokes[bp] your name,
or makes an effort[bq] to take hold of you.
For you have rejected us[br]
and handed us over to our own sins.[bs]
8 Yet,[bt] Lord, you are our father.
We are the clay, and you are our potter;
we are all the product of your labor.[bu]
9 Lord, do not be too angry!
Do not hold our sins against us continually.[bv]
Take a good look at your people, at all of us.[bw]
10 Your chosen[bx] cities have become a wilderness;
Zion has become a wilderness,
Jerusalem, a desolate ruin.
11 Our holy temple, our pride and joy,[by]
the place where our ancestors praised you,
has been burned with fire;
all our prized possessions have been destroyed.[bz]
12 In light of all this,[ca] how can you still hold back, Lord?
How can you be silent and continue to humiliate us?

The Lord Will Distinguish Between Sinners and the Godly

65 “I made myself available to those who did not ask for me;[cb]
I appeared to those who did not look for me.[cc]
I said, ‘Here I am! Here I am!’
to a nation that did not invoke[cd] my name.
2 I spread out my hands all day long
to my rebellious people,
who lived in a way that is morally unacceptable,
and who did what they desired.[ce]
3 These people continually and blatantly offend me[cf]
as they sacrifice in their sacred orchards[cg]
and burn incense on brick altars.[ch]
4 They sit among the tombs[ci]
and keep watch all night long.[cj]
They eat pork,[ck]
and broth[cl] from unclean sacrificial meat is in their pans.
5 They say, ‘Keep to yourself!
Don’t get near me, for I am holier than you!’
These people are like smoke in my nostrils,
like a fire that keeps burning all day long.
6 Look, I have decreed:[cm]
I will not keep silent, but will pay them back;
I will pay them back exactly what they deserve,[cn]
7 for your sins and your ancestors’ sins,”[co] says the Lord.
“Because they burned incense on the mountains
and offended[cp] me on the hills,
I will punish them in full measure.”[cq]

8 This is what the Lord says:

“When[cr] juice is discovered in a cluster of grapes,
someone says, ‘Don’t destroy it, for it contains juice.’[cs]
So I will do for the sake of my servants—
I will not destroy everyone.[ct]
9 I will bring forth descendants from Jacob,
and from Judah people to take possession of my mountains.
My chosen ones will take possession of the land;[cu]
my servants will live there.
10 Sharon[cv] will become a pasture for sheep,
and the Valley of Achor[cw] a place where cattle graze;[cx]
they will belong to my people, who seek me.[cy]
11 But as for you who abandon the Lord
and forget about worshiping at[cz] my holy mountain,
who prepare a feast for the god called ‘Fortune,’[da]
and fill up wine jugs for the god called ‘Destiny’[db]—
12 I predestine you to die by the sword,[dc]
all of you will kneel down at the slaughtering block,[dd]
because I called to you, and you did not respond;
I spoke and you did not listen.
You did evil before me;[de]
you chose to do what displeases me.”

13 So this is what the Sovereign Lord says:

“Look, my servants will eat, but you will be hungry.
Look, my servants will drink, but you will be thirsty.
Look, my servants will rejoice, but you will be humiliated.
14 Look, my servants will shout for joy as happiness fills their hearts.[df]
But you will cry out as sorrow fills your hearts;[dg]
you will wail because your spirits will be crushed.[dh]
15 Your names will live on in the curse formulas of my chosen ones.[di]
The Sovereign Lord will kill you,
but he will give his servants another name.
16 Whoever pronounces a blessing in the earth[dj]
will do so in the name of the faithful God;[dk]
whoever makes an oath in the earth
will do so in the name of the faithful God.[dl]
For past problems will be forgotten;
I will no longer think about them.[dm]
17 For look, I am ready to create
new heavens and a new earth![dn]
The former ones[do] will not be remembered;
no one will think about them anymore.[dp]
18 But be happy and rejoice forevermore
over what I am about to create!
For look, I am ready to create Jerusalem to be a source of joy,[dq]
and her people to be a source of happiness.[dr]
19 Jerusalem will bring me joy,
and my people will bring me happiness.[ds]
The sound of weeping or cries of sorrow
will never be heard in her again.
20 Never again will one of her infants live just a few days[dt]
or an old man die before his time.[du]
Indeed, no one will die before the age of one hundred;[dv]
anyone who fails to reach[dw] the age of one hundred will be considered cursed.
21 They will build houses and live in them;
they will plant vineyards and eat their fruit.
22 No longer will they build a house only to have another live in it,[dx]
or plant a vineyard only to have another eat its fruit,[dy]
for my people will live as long as trees,[dz]
and my chosen ones will enjoy to the fullest what they have produced.[ea]
23 They will not work in vain,
or give birth to children that will experience disaster.[eb]
For the Lord will bless their children
and their descendants.[ec]
24 Before they even call out,[ed] I will respond;
while they are still speaking, I will hear.
25 A wolf and a lamb will graze together;[ee]
a lion, like an ox, will eat straw,[ef]
and a snake’s food will be dirt.[eg]
They will no longer injure or destroy
on my entire royal mountain,”[eh] says the Lord.

Footnotes:

  1. Isaiah 62:6 sn The speaker here is probably the prophet.
  2. Isaiah 62:6 tn Heb “all day and all night continually they do not keep silent.” The following lines suggest that they pray for the Lord’s intervention and restoration of the city.
  3. Isaiah 62:6 tn Or “invoke”; NIV “call on”; NASB, NRSV “remind.”
  4. Isaiah 62:7 tn “Jerusalem” is supplied in the translation for stylistic reasons; note the following line.
  5. Isaiah 62:7 tn Heb “[the object of] praise.”
  6. Isaiah 62:8 tn The Lord’s right hand and strong arm here symbolize his power and remind the audience that his might guarantees the fulfillment of the following promise.
  7. Isaiah 62:9 tn Heb “it,” the grain mentioned in v. 8a.
  8. Isaiah 62:9 tn Heb “and those who gather it will drink it.” The masculine singular pronominal suffixes attached to “gather” and “drink” refer back to the masculine noun תִּירוֹשׁ (tirosh, “wine”) in v. 8b.
  9. Isaiah 62:11 tn Heb “to the end of the earth” (so NASB, NRSV).
  10. Isaiah 62:11 sn As v. 12 indicates, the returning exiles are the Lord’s reward/prize. See also 40:10 and the note there.
  11. Isaiah 62:12 tn Or “the redeemed of the Lord” (KJV, NAB).
  12. Isaiah 63:1 sn Edom is here an archetype for the Lord’s enemies. See 34:5.
  13. Isaiah 63:1 tn Heb “[in] bright red garments, from Bozrah.”
  14. Isaiah 63:1 tn The interrogative particle is understood by ellipsis; note the first line of the verse.
  15. Isaiah 63:1 tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”
  16. Isaiah 63:1 tc The Hebrew text has צָעָה (tsaʿah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsaʿad, “march”; see BDB 858 s.v. צָעָה).
  17. Isaiah 63:1 tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”
  18. Isaiah 63:2 tn Heb “and your garments like one who treads in a vat?”
  19. Isaiah 63:3 sn Nations, headed by Edom, are the object of the Lord’s anger (see v. 6). He compares military slaughter to stomping on grapes in a vat.
  20. Isaiah 63:3 tn Heb “and I stained.” For discussion of the difficult verb form, see HALOT 170 s.v. II גאל. Perhaps the form is mixed, combining the first person forms of the imperfect (note the alef prefix) and perfect (note the תי- ending).
  21. Isaiah 63:4 tn Heb “for the day of vengeance was in my heart, and the year of my revenge came.” The term גְּאוּלַי (geʾulay) is sometimes translated here “my redemption,” for the verbal root גאל often means “deliver, buy back.” A גֹּאֵל (goʾel, “kinsman-redeemer”) was responsible for protecting the extended family’s interests, often by redeeming property that had been sold outside the family. However, the responsibilities of a גֹּאֵל extended beyond financial concerns. He was also responsible for avenging the shed blood of a family member (see Num 35:19-27; Deut 19:6-12). In Isa 63:4, where vengeance is a prominent theme (note the previous line), it is probably this function of the family protector that is in view. The Lord pictures himself as a blood avenger who waits for the day of vengeance to arrive and then springs into action.
  22. Isaiah 63:5 sn See Isa 59:16 for similar language.
  23. Isaiah 63:5 tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”
  24. Isaiah 63:6 sn See Isa 49:26 and 51:23 for similar imagery.
  25. Isaiah 63:6 tn Heb “and I brought down to the ground their juice.” “Juice” refers to their blood (see v. 3).
  26. Isaiah 63:7 tn Heb “according to all which.”
  27. Isaiah 63:7 tn Heb “greatness of goodness to the house of Israel which he did for them.”
  28. Isaiah 63:7 tn Heb “according to.”
  29. Isaiah 63:8 tn Heb “children [who] do not act deceitfully.” Here the verb refers to covenantal loyalty.
  30. Isaiah 63:9 tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).
  31. Isaiah 63:9 tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.
  32. Isaiah 63:9 tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”
  33. Isaiah 63:9 tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”
  34. Isaiah 63:10 tn Or “grieved, hurt the feelings of.”
  35. Isaiah 63:10 sn The phrase “holy Spirit” occurs in the OT only here (in v. 11 as well) and in Ps 51:11 (51:13 HT), where it is associated with the divine presence.
  36. Isaiah 63:11 tn Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text.
  37. Isaiah 63:11 tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, raʿah) and understand this as a reference just to Moses.
  38. Isaiah 63:11 sn See the note at v. 10.
  39. Isaiah 63:12 tn Heb “who caused to go at the right hand of Moses the arm of his splendor.”
  40. Isaiah 63:12 tn Heb “making for himself a lasting name.”
  41. Isaiah 63:13 tn Heb “in the desert [or “steppe”].”
  42. Isaiah 63:14 tn The words “to graze” are supplied in the translation for clarification.
  43. Isaiah 63:14 tn Or “so” (KJV, ASV), or “thus” (NAB, NRSV).
  44. Isaiah 63:14 tn Heb “making for yourself a majestic name.”
  45. Isaiah 63:15 tn This probably refers to his zeal for his people, which motivates him to angrily strike out against their enemies.
  46. Isaiah 63:15 tn The Hebrew text reads literally, “the agitation of your intestines and your compassion to me they are held back.” The phrase “agitation of your intestines” is metonymic, referring to the way in which one’s nervous system reacts when one feels pity and compassion toward another. אֵלַי (ʾelay, “to me”) is awkward in this context, where the speaker represents the nation and, following the introduction (see v. 7), utilizes first person plural forms. The translation assumes an emendation to the negative particle אַל (ʾal). This also necessitates emending the following verb form (which is a plural perfect) to a singular jussive (תִתְאַפָּק, titʾappaq). The Hitpael of אָפַק (ʾafaq) also occurs in 42:14.
  47. Isaiah 63:16 tn Heb “our protector [or “redeemer”] from antiquity [is] your name.”
  48. Isaiah 63:17 tn Some suggest a tolerative use of the Hiphil here, “[why do] you allow us to stray?” (cf. NLT). Though the Hiphil of תָעָה (taʿah) appears to be tolerative in Jer 50:6, elsewhere it is preferable or necessary to take it as causative. See Isa 3:12; 9:15; and 30:28, as well as Gen 20:13; 2 Kgs 21:9; Job 12:24-25; Prov 12:26; Jer 23:13, 32; Hos 4:12; Amos 2:4; Mic 3:5.
  49. Isaiah 63:17 tn This probably refers to God’s commands.
  50. Isaiah 63:17 tn Heb “[Why do] you harden our heart[s] so as not to fear you.” The interrogative particle is understood by ellipsis (note the preceding line).sn How direct this hardening is, one cannot be sure. The speaker may envision direct involvement on the Lord’s part. The Lord has brought the exile as judgment for the nation’s sin and now he continues to keep them at arm’s length by blinding them spiritually. The second half of 64:7 might support this, though the precise reading of the final verb is uncertain. On the other hand, the idiom of lament is sometimes ironic and hyperbolically deterministic. For example, Naomi lamented that Shaddai was directly opposing her and bringing her calamity (Ruth 1:20-21), while the author of Ps 88 directly attributes his horrible suffering and loneliness to God (see especially vv. 6-8, 16-18). Both individuals make little, if any, room for intermediate causes or the principle of sin and death which ravages the human race. In the same way, the speaker in Isa 63:17 (who evidences great spiritual sensitivity and is anything but “hardened”) may be referring to the hardships of exile, which discouraged and even embittered the people, causing many of them to retreat from their Yahwistic faith. In this case, the “hardening” in view is more indirect and can be lifted by the Lord’s intervention. Whether the hardening here is indirect or direct, it is important to recognize that the speaker sees it as one of the effects of rebellion against the Lord (note especially 64:5-6).
  51. Isaiah 63:18 tn Or “holy” (ASV, NASB, NRSV, TEV, NLT).
  52. Isaiah 63:18 tn Heb “for a short time they had a possession, the people of your holiness.”
  53. Isaiah 63:18 tn Heb “your adversaries trampled on.”
  54. Isaiah 63:19 tn Heb “we were from antiquity” (see v. 16). The collocation of הָיָה, מִן, and עוֹלָם (hayah, min, and ʿolam) occurs only here.
  55. Isaiah 63:19 tn Heb “you did not rule them; your name was not called over them.” The expression “the name is called over” indicates ownership; see the note at 4:1. As these two lines stand, they are very difficult to interpret. They appear to be stating that the adversaries just mentioned in v. 18 have not been subject to the Lord’s rule in the past, perhaps explaining why they could commit the atrocity described in v. 18b.
  56. Isaiah 64:1 sn In BHS the chapter division occurs in a different place from the English Bible: 64:1 ET (63:19b HT) and 64:2-12 (64:1-11 HT). Beginning with 65:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
  57. Isaiah 64:1 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
  58. Isaiah 64:1 tn Or “quake.” נָזֹלּוּ (nazollu) is from the verbal root זָלַל (zalal, “quake”; see HALOT 272 s.v. II זלל). Perhaps there is a verbal allusion to Judg 5:5, the only other passage where this verb occurs. In that passage the poet tells how the Lord’s appearance to do battle caused the mountains to shake.
  59. Isaiah 64:2 tn Heb “to make known your name to your adversaries.” Perhaps the infinitive construct with preposition לְ (lamed) should be construed with “come down” in v. 1a, or subordinated to the following line: “To make known your name to your adversaries, let the nations shake from before you.”
  60. Isaiah 64:3 tn Heb “[for which] we were not waiting.”
  61. Isaiah 64:3 tn See the note at v. 1.
  62. Isaiah 64:4 tn Heb “from ancient times they have not heard, they have not listened.”
  63. Isaiah 64:5 tn Heb “meet [with kindness].”
  64. Isaiah 64:5 tn Heb “the one who rejoices and does righteousness.”
  65. Isaiah 64:5 tn Heb “in your ways they remember you.”
  66. Isaiah 64:5 tc The Hebrew text reads literally, “look, you were angry, and we sinned against them continually [or perhaps, “in ancient times”] and we were delivered.” The statement makes little sense as it stands. The first vav [ו] consecutive (“and we sinned”) must introduce an explanatory clause here (see Num 1:48 and Isa 39:1 for other examples of this relatively rare use of the vav [ו] consecutive). The final verb (if rendered positively) makes no sense in this context—God’s anger at their sin resulted in judgment, not deliverance. One of the alternatives involves an emendation to וַנִּרְשָׁע (vannirshaʿ, “and we were evil”; LXX, NRSV, TEV). The Vulgate and the Qumran scroll 1QIsaa support the MT reading. One can either accept an emendation or cast the statement as a question (as above).
  67. Isaiah 64:6 tn Heb “and like a garment of menstruation [are] all our righteous acts”; KJV, NIV “filthy rags”; ASV “a polluted garment.”
  68. Isaiah 64:7 tn Or “calls out in”; NASB, NIV, NRSV “calls on.”
  69. Isaiah 64:7 tn Or “rouses himself”; NASB “arouses himself.”
  70. Isaiah 64:7 tn Heb “for you have hidden your face from us.”
  71. Isaiah 64:7 tc The Hebrew text reads literally, “and you caused us to melt in the hand of our sin.” The verb וַתְּמוּגֵנוּ (vattemugenu) is a Qal preterite second person masculine singular with a first person common plural suffix from the root מוּג (mug, “melt”). However, elsewhere the Qal of this verb is intransitive. If the verbal root מוּג (mug) is retained here, the form should be emended to a Polel pattern (וַתְּמֹגְגֵנוּ, vattemogegenu). The translation assumes an emendation to וַתְּמַגְּנֵנוּ (vattemaggenenu, “and you handed us over”). This form is a Piel preterite second person masculine singular with a first person common plural suffix from the verb מָגָן (magan, “hand over, surrender”; see HALOT 545 s.v. מגן and BDB 171 s.v. מָגָן). The point is that God has abandoned them to their sinful ways and no longer seeks reconciliation.
  72. Isaiah 64:8 tn On the force of וְעַתָּה (veʿattah) here, see HALOT 902 s.v. עַתָּה.
  73. Isaiah 64:8 tn Heb “the work of your hand.”
  74. Isaiah 64:9 tn Heb “do not remember sin continually.”
  75. Isaiah 64:9 tn Heb “Look, gaze at your people, all of us.” Another option is to translate, “Take a good look! We are all your people.”
  76. Isaiah 64:10 tn Heb “holy” (so KJV, NASB, NRSV, NLT); NIV “sacred.”
  77. Isaiah 64:11 tn Heb “our source of pride.”
  78. Isaiah 64:11 tn Or “all that we valued has become a ruin.”
  79. Isaiah 64:12 tn Heb “because of these”; KJV, ASV “for these things.”
  80. Isaiah 65:1 tn Heb “I allowed myself to be sought by those who did not ask.”
  81. Isaiah 65:1 tn Heb “I allowed myself to be found by those who did not seek.”
  82. Isaiah 65:1 tn Heb “call out in”; NASB, NIV, NRSV “call on.”
  83. Isaiah 65:2 tn Heb “who walked [in] the way that is not good, after their thoughts.”
  84. Isaiah 65:3 tn Heb “the people who provoke me to anger to my face continually.”
  85. Isaiah 65:3 tn Or “gardens” (KJV, NASB, NIV, NRSV, NLT).
  86. Isaiah 65:3 tn Or perhaps, “on tiles.”
  87. Isaiah 65:4 sn Perhaps the worship of underworld deities or dead spirits is in view.
  88. Isaiah 65:4 tn The Hebrew text reads literally, “and in the watches they spend the night.” Some understand נְּצוּרִים (netsurim) as referring to “secret places” or “caves,” while others emend the text to וּבֵין צוּרִים (uven tsurim, “between the rocky cliffs”).
  89. Isaiah 65:4 tn Heb “the flesh of the pig”; KJV, NAB, NASB “swine’s flesh.”
  90. Isaiah 65:4 tc The marginal reading (Qere), supported by the Qumran scroll 1QIsaa, reads מְרַק (meraq, “broth”), while the consonantal text (Kethib) has פְרַק (feraq, “fragment”).
  91. Isaiah 65:6 tn Heb “Look, it is written before me.”
  92. Isaiah 65:6 tn Heb “I will pay back into their lap.”
  93. Isaiah 65:7 tn Heb “the iniquities of your fathers.”
  94. Isaiah 65:7 tn Or perhaps, “taunted”; KJV “blasphemed”; NAB “disgraced”; NASB “scorned”; NIV “defied”; NRSV “reviled.”
  95. Isaiah 65:7 tn Heb “I will measure out their pay [from the] beginning into their lap,” i.e., he will give them everything they have earned.
  96. Isaiah 65:8 tn Heb “just as.” In the Hebrew text the statement is one long sentence, “Just as…, so I will do….”
  97. Isaiah 65:8 tn Heb “for a blessing is in it.”
  98. Isaiah 65:8 tn Heb “by not destroying everyone.”
  99. Isaiah 65:9 tn Heb “it.” The third feminine singular pronominal suffix probably refers to the land that contains the aforementioned mountains.
  100. Isaiah 65:10 sn Sharon was a plain located to the west, along the Mediterranean coast north of Joppa and south of Carmel.
  101. Isaiah 65:10 sn The Valley of Achor (“Achor” means “trouble” in Hebrew) was the site of Achan’s execution. It was located to the east, near Jericho.
  102. Isaiah 65:10 tn Heb “a resting place for cattle”; NASB, NIV “for herds.”
  103. Isaiah 65:10 tn Heb “for my people who seek me.”
  104. Isaiah 65:11 tn The Hebrew text has simply, “forget.” The words “about worshiping at” are supplied in the translation for clarification.
  105. Isaiah 65:11 tn The Hebrew has לַגַּד (laggad, “for Gad”), the name of a pagan deity. See HALOT 176 s.v. II גַּד 2.
  106. Isaiah 65:11 tn The Hebrew has לַמְנִי (lamni, “for Meni”), the name of a pagan deity. See HALOT 602 s.v. מְגִי.
  107. Isaiah 65:12 tn Heb “I assign you to the sword.” Some emend the Qal verb form מָנִיתִי (maniti, “I assign”) to the Piel מִנִּיתִי (minniti, “ I ordain”). The verb sounds like the name of the god Meni (מְנִי, meni, “Destiny, Fate”). The sound play draws attention to the irony of the statement. The sinners among God’s people worship the god Meni, apparently in an effort to ensure a bright destiny for themselves. But the Lord is the one who really determines their destiny and he has decreed their demise.
  108. Isaiah 65:12 tn Or “at the slaughter”; NIV “for the slaughter”; NLT “before the executioner.”
  109. Isaiah 65:12 tn Heb “that which is evil in my eyes.”
  110. Isaiah 65:14 tn Heb “from the good of the heart.”
  111. Isaiah 65:14 tn Heb “from the pain of the heart.”
  112. Isaiah 65:14 tn Heb “from the breaking of the spirit.”
  113. Isaiah 65:15 tn Heb “you will leave your name for an oath to my chosen ones.”sn For an example of such a curse formula see Jer 29:22.
  114. Isaiah 65:16 tn Or “in the land” (NIV, NCV, NRSV). The same phrase occurs again later in this verse, with the same options.
  115. Isaiah 65:16 tn Heb “will pronounce a blessing by the God of truth.”
  116. Isaiah 65:16 tn Heb “will take an oath by the God of truth.”
  117. Isaiah 65:16 tn Heb “for the former distresses will be forgotten, and they will be hidden from my eyes.”
  118. Isaiah 65:17 sn This hyperbolic statement likens the coming transformation of Jerusalem (see vv. 18-19) to a new creation of the cosmos.
  119. Isaiah 65:17 tn Or perhaps, “the former things” (so ASV, NASB, NIV, NRSV); TEV “The events of the past.”
  120. Isaiah 65:17 tn Heb “and they will not come up on the mind.”
  121. Isaiah 65:18 tn Heb “Jerusalem, joy.” The next verse suggests the meaning: The Lord will create Jerusalem to be a source of joy to himself.
  122. Isaiah 65:18 tn Heb “her people, happiness.” See the preceding note.
  123. Isaiah 65:19 tn Heb “and I will rejoice in Jerusalem and be happy in my people.”
  124. Isaiah 65:20 tn Heb “and there will not be from there again a nursing infant of days,” i.e., one that lives just a few days.
  125. Isaiah 65:20 tn Heb “or an old [man] who does not fill out his days.”
  126. Isaiah 65:20 tn Heb “for the child as a son of one hundred years will die.” The point seems to be that those who die at the age of a hundred will be considered children, for the average life span will be much longer than that. The category “child” will be redefined in light of the expanded life spans that will characterize this new era.
  127. Isaiah 65:20 tn Heb “the one who misses.” חָטָא (khataʾ) is used here in its basic sense of “miss the mark.” See HALOT 305 s.v. חטא. Another option is to translate, “and the sinner who reaches the age of a hundred will be cursed.”
  128. Isaiah 65:22 tn Heb “they will not build, and another live [in it].”
  129. Isaiah 65:22 tn Heb “they will not plant, and another eat.”
  130. Isaiah 65:22 tn Heb “for like the days of the tree [will be] the days of my people.”
  131. Isaiah 65:22 tn Heb “the work of their hands” (so KJV, NASB, NIV, NRSV); NLT “their hard-won gains.”
  132. Isaiah 65:23 tn Heb “and they will not give birth to horror.”
  133. Isaiah 65:23 tn Heb “for offspring blessed by the Lord they [will be], and their descendants along with them.”
  134. Isaiah 65:24 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
  135. Isaiah 65:25 sn A similar statement appears in 11:6.
  136. Isaiah 65:25 sn These words also appear in 11:7.
  137. Isaiah 65:25 sn Some see an allusion to Gen 3:14 (note “you will eat dirt”). The point would be that even in this new era the snake (often taken as a symbol of Satan) remains under God’s curse. However, it is unlikely that such an allusion exists. Even if there is an echo of Gen 3:14, the primary allusion is to 11:8, where snakes are pictured as no longer dangerous. They will no longer attack other living creatures, but will be content to crawl along the ground. (The statement “you will eat dirt” in Gen 3:14 means “you will crawl on the ground.” In the same way the statement “dirt will be its food” in Isa 65:25 means “it will crawl on the ground.”)
  138. Isaiah 65:25 tn Heb “in all my holy mountain.” These same words appear in 11:9. See the note there.sn As in 11:1-9 the prophet anticipates a time when the categories predator-prey no longer exist. See the note at the end of 11:8.
New English Translation (NET)

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Philippians 2:19-3:3

Models for Ministry

19 Now I hope in the Lord Jesus to send Timothy to you soon, so that I too may be encouraged by hearing news about you. 20 For there is no one here like him who will readily demonstrate his deep concern for you.[a] 21 Others are busy with their own concerns, not those of Jesus Christ. 22 But you know his qualifications, that like a son working with his father, he served with me in advancing the gospel. 23 So I hope to send him as soon as I know more about my situation, 24 though I am confident in the Lord that I too will be coming to see you[b] soon.

25 But for now[c] I have considered it necessary to send Epaphroditus to you. For he is my brother,[d] coworker and fellow soldier, and your messenger[e] and minister[f] to me in my need.[g] 26 Indeed, he greatly missed all of you and was distressed because you heard that he had been ill. 27 In fact he became so ill that he nearly died.[h] But God showed mercy to him—and not to him only, but also to me—so that I would not have grief on top of grief. 28 Therefore I am all the more eager to send him,[i] so that when you see him again you can rejoice[j] and I can be free from anxiety. 29 So welcome him in the Lord with great joy, and honor people like him, 30 since it was because of the work of Christ that he almost died. He risked his life so that he could make up for your inability to serve me.[k]

True and False Righteousness

3 Finally, my brothers and sisters,[l] rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

2 Beware of the dogs,[m] beware of the evil workers, beware of those who mutilate the flesh![n] 3 For we are the circumcision,[o] the ones who worship by the Spirit of God,[p] exult in Christ Jesus, and do not rely on human credentials[q]

Footnotes:

  1. Philippians 2:20 tn Grk “For I have no one who is like-minded who will genuinely be concerned for your welfare.”
  2. Philippians 2:24 tn The words “to see you” are not in the Greek text, but are implied, and are supplied in the translation for clarity.
  3. Philippians 2:25 tn Grk “But.” The temporal notion (“for now”) is implied in the epistolary aorist (“I have considered”), for Epaphroditus was dispatched with this letter to the Philippians.
  4. Philippians 2:25 tn Grk “my brother” instead of “For he is my brother.” Verse 25 constitutes one sentence in Greek, with “my brother…” functioning appositionally to “Epaphroditus.” sn The reason why Paul refers to Epaphroditus as his brother, coworker, fellow soldier, etc., is because he wants to build up Epaphroditus in the eyes of the Philippians, since Paul is sending him back instead of Timothy. This accent on Epaphroditus’ character and service is implied in the translation “For he is…”
  5. Philippians 2:25 tn Grk “apostle.”
  6. Philippians 2:25 tn The Greek word translated “minister” here is λειτουργός (leitourgos).
  7. Philippians 2:25 tn Grk “servant of my need.”
  8. Philippians 2:27 tn Grk “For he became ill to the point of death.”
  9. Philippians 2:28 tn Grk “I have sent him to you with earnestness.” But the epistolary aorist needs to be translated as a present tense with this adverb due to English stylistic considerations.
  10. Philippians 2:28 tn Or “when you see him you can rejoice again.”
  11. Philippians 2:30 tn Grk “make up for your lack of service to me.”
  12. Philippians 3:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
  13. Philippians 3:2 sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.
  14. Philippians 3:2 tn Grk “beware of the mutilation.”
  15. Philippians 3:3 tn There is a significant wordplay here in the Greek text. In v. 2 a rare, strong word is used to describe those who were pro-circumcision (κατατομή, katatomē, “mutilation”; see BDAG 528 s.v.), while in v. 3 the normal word for circumcision is used (περιτομή, peritomē; see BDAG 807 s.v.). Both have τομή (the feminine form of the adjective τομός [tomos], meaning “cutting, sharp”) as their root; the direction of the action of the former is down or off (from κατά, kata), hence the implication of mutilation or emasculation, while the direction of the action of the latter is around (from περί, peri). The similarity in sound yet wide divergence of meaning between the two words highlights in no uncertain terms the differences between Paul and his opponents.
  16. Philippians 3:3 tc The verb λατρεύω (latreuō; here the participial form, λατρεύοντες [latreuontes]) either takes a dative direct object or no object at all, bearing virtually a technical nuance of “worshiping God” (see BDAG 587 s.v.). In this text, πνεύματι (pneumati) takes an instrumental force (“by the Spirit”) rather than functioning as object of λατρεύοντες. However, the word after πνεύματι is in question, no doubt because of the collocation with λατρεύοντες. Most witnesses, including some of the earliest and best representatives of the Alexandrian, Western, and Byzantine texts (א* A B C D2 F G 0278vid 33 1241 1505 1739 1881 2464 M co Ambr), read θεοῦ (theou; thus, “worship by the Spirit of God”). But several other significant witnesses (א2 D* P Ψ 075 365 1175 lat sy Chr) have the dative θεῷ (theō) here (“worship God by the Spirit”). P46 is virtually alone in its omission of the divine name, probably due to an unintentional oversight. The dative θεῷ was most likely a scribal emendation intended to give the participle its proper object, and thus avoid confusion about the force of πνεύματι. Although the Church came to embrace the full deity of the Spirit, the NT does not seem to speak of worshiping the Spirit explicitly. The reading θεῷ thus appears to be a clarifying reading. On external and internal grounds, then, θεοῦ is the preferred reading.
  17. Philippians 3:3 tn Grk “have no confidence in the flesh.”
New English Translation (NET)

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Psalm 73

Book 3 (Psalms 73-89)

Psalm 73[a]

A psalm by Asaph.

73 Certainly God is good to Israel,[b]
and to those whose motives are pure.[c]
2 But as for me, my feet almost slipped;
my feet almost slid out from under me.[d]
3 For I envied those who are proud,
as I observed[e] the prosperity[f] of the wicked.
4 For they suffer no pain;[g]
their bodies[h] are strong and well fed.[i]
5 They are immune to the trouble common to men;
they do not suffer as other men do.[j]
6 Arrogance is their necklace,[k]
and violence covers them like clothing.[l]
7 Their prosperity causes them to do wrong;[m]
their thoughts are sinful.[n]
8 They mock[o] and say evil things;[p]
they proudly threaten violence.[q]
9 They speak as if they rule in heaven,
and lay claim to the earth.[r]
10 Therefore they have more than enough food to eat,
and even suck up the water of the sea.[s]
11 They say, “How does God know what we do?
Is the Most High aware of what goes on?”[t]
12 Take a good look. This is what the wicked are like,[u]
those who always have it so easy and get richer and richer.[v]
13 I concluded,[w] “Surely in vain I have kept my motives[x] pure
and maintained a pure lifestyle.[y]
14 I suffer all day long,
and am punished every morning.”
15 If I had publicized these thoughts,[z]
I would have betrayed your people.[aa]
16 When I tried to make sense of this,
it was troubling to me.[ab]
17 Then I entered the precincts of God’s temple,[ac]
and understood the destiny of the wicked.[ad]
18 Surely[ae] you put them in slippery places;
you bring them down[af] to ruin.
19 How desolate they become in a mere moment.
Terrifying judgments make their demise complete.[ag]
20 They are like a dream after one wakes up.[ah]
O Lord, when you awake[ai] you will despise them.[aj]
21 Yes,[ak] my spirit was bitter,[al]
and my insides felt sharp pain.[am]
22 I was ignorant[an] and lacked insight;[ao]
I was as senseless as an animal before you.[ap]
23 But I am continually with you;
you hold my right hand.
24 You guide[aq] me by your wise advice,
and then you will lead me to a position of honor.[ar]
25 Whom do I have in heaven but you?
On earth there is no one I desire but you.[as]
26 My flesh and my heart may grow weak,[at]
but God always[au] protects my heart and gives me stability.[av]
27 Yes,[aw] look! Those far from you[ax] die;
you destroy everyone who is unfaithful to you.[ay]
28 But as for me, God’s presence is all I need.[az]
I have made the Sovereign Lord my shelter,
as[ba] I declare all the things you have done.

Footnotes:

  1. Psalm 73:1 sn Psalm 73. In this wisdom psalm the psalmist offers a personal testimony of his struggle with the age-old problem of the prosperity of the wicked. As he observed evil men prosper, he wondered if a godly lifestyle really pays off. In the midst of his discouragement, he reflected upon spiritual truths and realities. He was reminded that the prosperity of the wicked is only temporary. God will eventually vindicate his people.
  2. Psalm 73:1 tn Since the psalm appears to focus on an individual’s concerns, not the situation of Israel, this introduction may be a later addition designed to apply the psalm’s message to the entire community. To provide a better parallel with the next line, some emend the Hebrew phrase לְיִשְׂרָאֵל אֱלֹהִים (leyisra’el ʾelohim, “to Israel, God”) to אֱלֹהִים [or אֵל] לָיָּשָׁר (layyashar ʾelohim [or ʾel], “God [is good] to the upright one”).
  3. Psalm 73:1 tn Heb “to the pure of heart.”
  4. Psalm 73:2 tn The Hebrew verb normally means “to pour out,” but here it must have the nuance “to slide.”sn My feet almost slid out from under me. The language is metaphorical. As the following context makes clear, the psalmist almost “slipped” in a spiritual sense. As he began to question God’s justice, the psalmist came close to abandoning his faith.
  5. Psalm 73:3 tn The imperfect verbal form here depicts the action as continuing in a past time frame.
  6. Psalm 73:3 tn Heb “peace” (שָׁלוֹם, shalom).
  7. Psalm 73:4 tn In Isa 58:6, the only other occurrence of this word in the OT, the term refers to “bonds” or “ropes.” In Ps 73:4 it is used metaphorically of pain and suffering that restricts one’s enjoyment of life.
  8. Psalm 73:4 tn Or “bellies.”
  9. Psalm 73:4 tc Or “fat.” The MT of v. 4 reads as follows: “for there are no pains at their death, and fat [is] their body.” Since a reference to the death of the wicked seems incongruous in the immediate context (note v. 5) and premature in the argument of the psalm (see vv. 18-20, 27), some prefer to emend the text by redividing it. The term לְמוֹתָם (lemotam, “at their death”) is changed to לָמוֹ תָּם (lamo tam, “[there are no pains] to them, strong [and fat are their bodies]”). The term תָּם (tam, “complete; sound”) is used of physical beauty in Song 5:2; 6:9. This emendation is the basis for the present translation. However, in defense of the MT (the traditional Hebrew text), one may point to an Aramaic inscription from Nerab which views a painful death as a curse and a nonpainful death in one’s old age as a sign of divine favor. See ANET 661.
  10. Psalm 73:5 tn Heb “in the trouble of man they are not, and with mankind they are not afflicted.”
  11. Psalm 73:6 sn Arrogance is their necklace. The metaphor suggests that their arrogance is something the wicked “wear” proudly. It draws attention to them, just as a beautiful necklace does to its owner.
  12. Psalm 73:6 tn Heb “a garment of violence covers them.” The metaphor suggests that violence is habitual for the wicked. They “wear” it like clothing; when one looks at them, violence is what one sees.
  13. Psalm 73:7 tc The MT reads “it goes out from fatness their eye,” which might be paraphrased, “their eye protrudes [or “bulges”] because of fatness.” This in turn might refer to their greed; their eyes “bug out” when they see rich food or produce (the noun חֵלֶב [khelev, “fatness”] sometimes refers to such food or produce). However, when used with the verb יָצָא (yatsaʾ, “go out”) the preposition מִן (“from”) more naturally indicates source. For this reason it is preferable to emend עֵינֵמוֹ (ʿenemo, “their eye”) to עֲוֹנָמוֹ, (ʿavonamo, “their sin”) and read, “and their sin proceeds forth from fatness,” that is, their prosperity gives rise to their sinful attitudes. If one follows this textual reading, another interpretive option is to take חֵלֶב (“fatness”) in the sense of “unreceptive, insensitive” (see its use in Ps 17:10). In this case, the sin of the wicked proceeds forth from their spiritual insensitivity.
  14. Psalm 73:7 tn Heb “the thoughts of [their] heart [i.e., mind] cross over” (i.e., violate God’s moral boundary, see Ps 17:3).
  15. Psalm 73:8 tn The verb מוּק (muq, “mock”) occurs only here in the OT.
  16. Psalm 73:8 tn Heb “and speak with evil.”
  17. Psalm 73:8 tn Heb “oppression from an elevated place they speak.” The traditional accentuation of the MT places “oppression” with the preceding line. In this case, one might translate, “they mock and speak with evil [of] oppression, from an elevated place [i.e., “proudly”] they speak.” By placing “oppression” with what follows, one achieves better poetic balance in the parallelism.
  18. Psalm 73:9 tn Heb “they set in heaven their mouth, and their tongue walks through the earth.” The meaning of the text is uncertain. Perhaps the idea is that they lay claim to heaven (i.e., speak as if they were ruling in heaven) and move through the earth declaring their superiority and exerting their influence. Some take the preposition ב (bet) the first line as adversative and translate, “they set their mouth against heaven,” that is, they defy God.
  19. Psalm 73:10 tc Heb “therefore his people return [so Qere (marginal reading); Kethib (consonantal text) has “he brings back”] to here, and waters of abundance are sucked up by them.” The traditional Hebrew text (MT) defies explanation. The present translation reflects M. Dahood’s proposed emendations (Psalms [AB], 2:190) and reads the Hebrew text as follows: לָכֵן יִשְׂבְעוּם לֶחֶם וּמֵי מָלֵא יָמֹצּוּ לָמוֹ (“therefore they are filled with food, and waters of abundance they suck up for themselves”). The reading יִשְׂבְעוּם לֶחֶם (yisveʿum lekhem, “they are filled with food”) assumes (1) an emendation of יָשִׁיב עַמּוֹ (yashiv ʿammo, “he will bring back his people”) to יִשְׂבְעוּם (yisveʿum, “they will be filled”; a Qal imperfect third masculine plural form from שָׂבַע [savaʿ] with enclitic mem [ם]), and (2) an emendation of הֲלֹם (halom, “to here”) to לֶחֶם (“food”). The expression “be filled/fill with food” appears elsewhere at least ten times (see Ps 132:15, for example). In the second line the Niphal form יִמָּצוּ (yimmatsu, derived from מָצָה, matsah, “drain”) is emended to a Qal form יָמֹצּוּ (yamotsu), derived from מָצַץ (matsats, “to suck”). In Isa 66:11 the verbs שָׂבַע (savaʿ; proposed in Ps 73:10a) and מָצַץ (proposed in Ps 73:10b) are parallel. The point of the emended text is this: Because they are seemingly sovereign (v. 9), they become greedy and grab up everything they need and more.
  20. Psalm 73:11 tn Heb “How does God know? Is there knowledge with the Most High?” They appear to be practical atheists, who acknowledge God’s existence and sovereignty in theory, but deny his involvement in the world (see Pss 10:4, 11; 14:1).
  21. Psalm 73:12 tn Heb “Look, these [are] the wicked.”
  22. Psalm 73:12 tn Heb “the ones who are always at ease [who] increase wealth.”
  23. Psalm 73:13 tn The words “I concluded” are supplied in the translation. It is apparent that vv. 13-14 reflect the psalmist’s thoughts at an earlier time (see vv. 2-3), prior to the spiritual awakening he describes in vv. 17-28.
  24. Psalm 73:13 tn Heb “heart,” viewed here as the seat of one’s thoughts and motives.
  25. Psalm 73:13 tn Heb “and washed my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The reference to “hands” suggests actions.
  26. Psalm 73:15 tn Heb “If I had said, ‘I will speak out like this.’”
  27. Psalm 73:15 tn Heb “look, the generation of your sons I would have betrayed.” The phrase “generation of your [i.e., God’s] sons” occurs only here in the OT. Some equate the phrase with “generation of the godly” (Ps 14:5), “generation of the ones seeking him” (Ps 24:6), and “generation of the upright” (Ps 112:2). In Deut 14:1 the Israelites are referred to as God’s “sons.” Perhaps the psalmist refers here to those who are “Israelites” in the true sense because of their loyalty to God (note the juxtaposition of “Israel” with “the pure in heart” in v. 1).
  28. Psalm 73:16 tn Heb “and [when] I pondered to understand this, troubling it [was] in my eyes.”
  29. Psalm 73:17 tn The plural of the term מִקְדָּשׁ (miqdash) probably refers to the temple precincts (see Ps 68:35; Jer 51:51).
  30. Psalm 73:17 tn Heb “I discerned their end.” At the temple the psalmist perhaps received an oracle of deliverance announcing his vindication and the demise of the wicked (see Ps 12) or heard songs of confidence (for example, Ps 11), wisdom psalms (for example, Pss 1, 37), and hymns (for example, Ps 112) that describe the eventual downfall of the proud and wealthy.
  31. Psalm 73:18 tn The use of the Hebrew term אַךְ (ʾakh, “surely”) here literarily counteracts its use in v. 13. The repetition draws attention to the contrast between the two statements, the first of which expresses the psalmist’s earlier despair and the second his newly discovered confidence.
  32. Psalm 73:18 tn Heb “cause them to fall.”
  33. Psalm 73:19 tn Heb “they come to an end, they are finished, from terrors.”
  34. Psalm 73:20 tn Heb “like a dream from awakening.” They lack any real substance; their prosperity will last for only a brief time.
  35. Psalm 73:20 sn When you awake. The psalmist compares God’s inactivity to sleep and the time of God’s judgment to his awakening from sleep.
  36. Psalm 73:20 tn Heb “you will despise their form.” The Hebrew term צֶלֶם (tselem, “form; image”) also suggests their short-lived nature. Rather than having real substance, they are like the mere images that populate one’s dreams. Note the similar use of the term in Ps 39:6.
  37. Psalm 73:21 tn Or perhaps “when.”
  38. Psalm 73:21 tn The imperfect verbal form here describes a continuing attitude in a past time frame.
  39. Psalm 73:21 tn Heb “and [in] my kidneys I was pierced.” The imperfect verbal form here describes a continuing condition in a past time frame.
  40. Psalm 73:22 tn Or “brutish, stupid.”
  41. Psalm 73:22 tn Heb “and I was not knowing.”
  42. Psalm 73:22 tn Heb “an animal I was with you.”
  43. Psalm 73:24 tn The imperfect verbal form here suggests this is the psalmist’s ongoing experience.
  44. Psalm 73:24 tn Heb “and afterward [to] glory you will take me.” Some interpreters view this as the psalmist’s confidence in an afterlife in God’s presence and understand כָּבוֹד (kavod) as a metonymic reference to God’s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb לָקַח (laqakh, “take”) here carries the nuance “lead, guide, conduct,” as in Num 23:14, 27-28; Josh 24:3 and Prov 24:11.
  45. Psalm 73:25 tn Heb “Who [is there] for me in heaven? And besides you I do not desire [anyone] in the earth.” The psalmist uses a merism (heaven/earth) to emphasize that God is the sole object of his desire and worship in the entire universe.
  46. Psalm 73:26 tn The Hebrew verb כָלָה (khalah, “to fail; to grow weak”) does not refer here to physical death per se, but to the physical weakness that sometimes precedes death (see Job 33:21; Pss 71:9; 143:7; Prov 5:11).
  47. Psalm 73:26 tn Or “forever.”
  48. Psalm 73:26 tn Heb “is the rocky summit of my heart and my portion.” The psalmist compares the Lord to a rocky summit where one could go for protection and to landed property, which was foundational to economic stability in ancient Israel.
  49. Psalm 73:27 tn Or “for.”
  50. Psalm 73:27 sn The following line defines the phrase far from you in a spiritual sense. Those “far” from God are those who are unfaithful and disloyal to him.
  51. Psalm 73:27 tn Heb “everyone who commits adultery from you.”
  52. Psalm 73:28 tn Heb “but as for me, the nearness of God for me [is] good.”
  53. Psalm 73:28 tn The infinitive construct with ל (lamed) is understood here as indicating an attendant circumstance. Another option is to take it as indicating purpose (“so that I might declare”) or result (“with the result that I declare”).
New English Translation (NET)

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Proverbs 24:13-14

13 Eat honey,[a] my child, for it is good,
and honey from the honeycomb is sweet to your taste.
14 Likewise, know[b] that wisdom is sweet[c] to your soul;
if you have found it,[d] you have a future,[e]
and your hope will not be cut off.

Footnotes:

  1. Proverbs 24:13 sn The twenty-sixth saying teaches that one should develop wisdom because it has a profitable future. The saying draws on the image of honey; its health-giving properties make a good analogy to wisdom.
  2. Proverbs 24:14 tn D. W. Thomas argues for a meaning of “seek” in place of “know” (“Notes on Some Passages in the Book of Proverbs,” JTS 38 [1937]: 400-403).
  3. Proverbs 24:14 tn The phrase “is sweet” is supplied in the translation as a clarification.
  4. Proverbs 24:14 tn The term “it” is supplied in the translation.
  5. Proverbs 24:14 tn Heb “there will be an אַחֲרִית (ʾakharit), which means “end, result, following period.” It suggests a future, which may imply posterity. It is sometimes connected with hope (Jer 29:11: 31:17; Prov 23:18).
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.