Leviticus 16:1-34 
Context16:1 The Lord spoke to Moses after the death of Aaron’s two sons when they approached the presence of the Lord 1 and died, 16:2 and the Lord said to Moses: “Tell Aaron your brother that he must not enter at any time into the holy place inside the veil-canopy 2 in front of the atonement plate 3 that is on the ark so that he may not die, for I will appear in the cloud over the atonement plate.
16:3 “In this way Aaron is to enter into the sanctuary – with a young bull 4 for a sin offering 5 and a ram for a burnt offering. 6 16:4 He must put on a holy linen tunic, 7 linen leggings are to cover his body, 8 and he is to wrap himself with a linen sash 9 and wrap his head with a linen turban. 10 They are holy garments, so he must bathe 11 his body in water and put them on. 16:5 He must also take 12 two male goats 13 from the congregation of the Israelites for a sin offering and one ram for a burnt offering. 16:6 Then Aaron is to present the sin offering bull which is for himself and is to make atonement on behalf of himself and his household. 16:7 He must then take the two goats 14 and stand them before the Lord at the entrance of the Meeting Tent, 16:8 and Aaron is to cast lots over the two goats, 15 one lot for the Lord and one lot for Azazel. 16 16:9 Aaron must then present the goat which has been designated by lot for the Lord, 17 and he is to make it a sin offering, 16:10 but the goat which has been designated by lot for Azazel is to be stood alive 18 before the Lord to make atonement on it by sending it away to Azazel into the wilderness. 19
16:11 “Aaron is to present the sin offering bull which is for himself, and he is to make atonement on behalf of himself and his household. He is to slaughter the sin offering bull which is for himself, 16:12 and take a censer full of coals of fire from the altar before the Lord 20 and a full double handful of finely ground fragrant incense, 21 and bring them inside the veil-canopy. 22 16:13 He must then put the incense on the fire before the Lord, and the cloud of incense will cover the atonement plate which is above the ark of the testimony, 23 so that he will not die. 24 16:14 Then he is to take some of the blood of the bull and sprinkle it with his finger on the eastern face of the atonement plate, 25 and in front of the atonement plate he is to sprinkle some of the blood seven times with his finger. 26
16:15 “He must then slaughter the sin offering goat which is for the people. He is to bring its blood inside the veil-canopy, 27 and he is to do with its blood just as he did to the blood of the bull: He is to sprinkle it on the atonement plate and in front of the atonement plate. 16:16 So 28 he is to make atonement for the holy place from the impurities of the Israelites and from their transgressions with regard to all their sins, 29 and thus he is to do for the Meeting Tent which resides with them in the midst of their impurities. 16:17 Nobody is to be in the Meeting Tent 30 when he enters to make atonement in the holy place until he goes out, and he has made atonement on his behalf, on behalf of his household, and on behalf of the whole assembly of Israel.
16:18 “Then 31 he is to go out to the altar which is before the Lord and make atonement for it. He is to take 32 some of the blood of the bull and some of the blood of the goat, and put it all around on the horns of the altar. 16:19 Then he is to sprinkle on it some of the blood with his finger seven times, and cleanse and consecrate it 33 from the impurities of the Israelites.
16:20 “When he has finished purifying the holy place, 34 the Meeting Tent, and the altar, he is to present the live goat. 16:21 Aaron is to lay his two hands on the head of the live goat and confess over it all the iniquities of the Israelites and all their transgressions in regard to all their sins, 35 and thus he is to put them 36 on the head of the goat and send it away into the wilderness by the hand of a man standing ready. 37 16:22 The goat is to bear on itself all their iniquities into an inaccessible land, 38 so he is to send the goat away 39 in the wilderness.
16:23 “Aaron must then enter 40 the Meeting Tent and take off the linen garments which he had put on when he entered the sanctuary, and leave them there. 16:24 Then he must bathe his body in water in a holy place, put on his clothes, and go out and make his burnt offering and the people’s burnt offering. So he is to make atonement 41 on behalf of himself and the people. 42
16:25 “Then he is to offer up the fat of the sin offering 43 in smoke on the altar, 16:26 and the one who sent the goat away to Azazel 44 must wash his clothes, bathe his body in water, and afterward he may reenter the camp. 16:27 The bull of the sin offering and the goat of the sin offering, whose blood was brought to make atonement in the holy place, must be brought outside the camp 45 and their hide, their flesh, and their dung must be burned up, 46 16:28 and the one who burns them must wash his clothes and bathe his body in water, and afterward he may reenter the camp.
16:29 “This is to be a perpetual statute for you. 47 In the seventh month, on the tenth day of the month, you must humble yourselves 48 and do no work of any kind, 49 both the native citizen and the foreigner who resides 50 in your midst, 16:30 for on this day atonement is to be made for you to cleanse you from all your sins; you must be clean before the Lord. 51 16:31 It is to be a Sabbath of complete rest for you, and you must humble yourselves. 52 It is a perpetual statute. 53
16:32 “The priest who is anointed and ordained to act as high priest in place of his father 54 is to make atonement. He is to put on the linen garments, the holy garments, 16:33 and he is to purify 55 the Most Holy Place, 56 he is to purify the Meeting Tent and the altar, 57 and he is to make atonement for 58 the priests and for all the people of the assembly. 16:34 This is to be a perpetual statute for you 59 to make atonement for the Israelites for 60 all their sins once a year.” 61 So he did just as the Lord had commanded Moses. 62
Psalms 19:1-14
ContextFor the music director; a psalm of David.
19:1 The heavens declare the glory of God; 64
the sky displays his handiwork. 65
19:2 Day after day it speaks out; 66
night after night it reveals his greatness. 67
19:3 There is no actual speech or word,
nor is its 68 voice literally heard.
19:4 Yet its voice 69 echoes 70 throughout the earth;
its 71 words carry 72 to the distant horizon. 73
In the sky 74 he has pitched a tent for the sun. 75
19:5 Like a bridegroom it emerges 76 from its chamber; 77
like a strong man it enjoys 78 running its course. 79
19:6 It emerges from the distant horizon, 80
and goes from one end of the sky to the other; 81
nothing can escape 82 its heat.
19:7 The law of the Lord is perfect
and preserves one’s life. 83
The rules set down by the Lord 84 are reliable 85
and impart wisdom to the inexperienced. 86
19:8 The Lord’s precepts are fair 87
and make one joyful. 88
The Lord’s commands 89 are pure 90
and give insight for life. 91
19:9 The commands to fear the Lord are right 92
and endure forever. 93
The judgments given by the Lord are trustworthy
and absolutely just. 94
19:10 They are of greater value 95 than gold,
than even a great amount of pure gold;
they bring greater delight 96 than honey,
than even the sweetest honey from a honeycomb.
19:11 Yes, your servant finds moral guidance there; 97
those who obey them receive a rich reward. 98
19:12 Who can know all his errors? 99
Please do not punish me for sins I am unaware of. 100
19:13 Moreover, keep me from committing flagrant 101 sins;
do not allow such sins to control me. 102
Then I will be blameless,
and innocent of blatant 103 rebellion.
19:14 May my words and my thoughts
be acceptable in your sight, 104
O Lord, my sheltering rock 105 and my redeemer. 106
Proverbs 30:1-33
Context30:1 The words of Agur, the son of Jakeh; an oracle: 108
This 109 man says 110 to Ithiel, to Ithiel and to Ukal: 111
30:2 Surely 112 I am more brutish 113 than any other human being, 114
and I do not have human understanding; 115
30:3 I have not learned wisdom,
nor do I have knowledge 116 of the Holy One. 117
30:4 Who has ascended into heaven, and then descended? 118
Who has gathered up the winds in his fists? 119
Who has bound up the waters in his cloak? 120
Who has established all the ends of the earth? 121
What is his name, and what is his son’s name? 122 – if you know!
30:5 Every word of God is purified; 123
he is like 124 a shield for those who take refuge in him. 125
30:6 Do not add to his words,
lest he reprove you, and prove you to be a liar. 126
30:7 Two things 127 I ask from you; 128
do not refuse me before I die:
30:8 Remove falsehood and lies 129 far from me;
do not give me poverty or riches,
feed me with my allotted portion 130 of bread, 131
30:9 lest I become satisfied and act deceptively 132
and say, “Who is the Lord?”
Or lest I become poor and steal
and demean 133 the name of my God.
30:10 Do not slander 134 a servant to his master,
lest he curse you, and you are found guilty. 135
30:11 There is a generation 136 who curse their fathers
and do not bless their mothers. 137
30:12 There is a generation who are pure in their own eyes
and yet are not washed 138 from their filthiness. 139
30:13 There is a generation whose eyes are so lofty, 140
and whose eyelids are lifted up disdainfully. 141
30:14 There is a generation whose teeth are like 142 swords 143
and whose molars 144 are like knives
to devour 145 the poor from the earth
and the needy from among the human race.
30:15 The leech 146 has two daughters: 147
“Give! Give!” 148
There are three things that are never satisfied,
four 149 that never say, “Enough” 150 –
30:16 the grave, 151 the barren womb, 152
land that is not satisfied with water,
and fire that never says, “Enough!” 153
30:17 The eye 154 that mocks at a father
and despises obeying 155 a mother –
the ravens of the valley will peck it out
and the young vultures will eat it. 156
30:18 There are three things that are too wonderful for me, 157
four that I do not understand:
30:19 the way 158 of an eagle in the sky,
the way of a snake on a rock,
the way of a ship in the sea,
and the way of a man with a woman. 159
30:20 This is the way 160 of an adulterous 161 woman:
she eats and wipes her mouth 162
and says, “I have not done wrong.” 163
30:21 Under three things the earth trembles, 164
and under four things it cannot bear up:
30:22 under a servant 165 who becomes king,
under a fool who is stuffed with food, 166
30:23 under an unloved 167 woman who is married,
and under a female servant who dispossesses 168 her mistress.
30:24 There are four things on earth that are small, 169
but they are exceedingly wise: 170
30:25 ants are creatures with little strength,
but they prepare 171 their food in the summer;
30:26 rock badgers 172 are creatures with little power,
but they make their homes in the crags;
30:27 locusts have no king,
but they all go forward by ranks; 173
30:28 a lizard 174 you can catch with the hand,
but it gets into the palaces of the king. 175
30:29 There are three things that are magnificent 176 in their step,
four things that move about magnificently: 177
30:30 a lion, mightiest 178 of the beasts,
who does not retreat from anything;
30:31 a strutting rooster, 179 a male goat,
and a king with his army around him. 180
30:32 If you have done foolishly by exalting yourself 181
or if you have planned evil,
put 182 your hand over your mouth!
30:33 For as the churning 183 of milk produces butter
and as punching the nose produces blood,
so stirring up anger 184 produces strife. 185
1 Timothy 1:1-20
Context1:1 From Paul, 186 an apostle of Christ Jesus by the command of God our Savior 187 and of Christ Jesus our hope, 1:2 to Timothy, my genuine child in the faith. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!
1:3 As I urged you when I was leaving for Macedonia, stay on in Ephesus 188 to instruct 189 certain people not to spread false teachings, 190 1:4 nor to occupy themselves with myths and interminable genealogies. 191 Such things promote useless speculations rather than God’s redemptive plan 192 that operates by faith. 1:5 But the aim of our instruction 193 is love that comes from a pure heart, a good conscience, and a sincere faith. 194 1:6 Some have strayed from these and turned away to empty discussion. 1:7 They want to be teachers of the law, but they do not understand what they are saying or the things they insist on so confidently. 195
1:8 But we know that the law is good if someone uses it legitimately, 1:9 realizing that law 196 is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers, 1:10 sexually immoral people, practicing homosexuals, 197 kidnappers, liars, perjurers – in fact, for any who live contrary to sound teaching. 1:11 This 198 accords with the glorious gospel of the blessed God 199 that was entrusted to me. 200
1:12 I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry, 1:13 even though I was formerly a blasphemer and a persecutor, and an arrogant 201 man. But I was treated with mercy because I acted ignorantly in unbelief, 1:14 and our Lord’s grace was abundant, bringing faith and love in Christ Jesus. 202 1:15 This saying 203 is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst of them! 204 1:16 But here is why I was treated with mercy: so that 205 in me as the worst, 206 Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life. 1:17 Now to the eternal king, 207 immortal, invisible, the only 208 God, be honor and glory forever and ever! 209 Amen.
1:18 I put this charge 210 before you, Timothy my child, in keeping with the prophecies once spoken about you, 211 in order that with such encouragement 212 you may fight the good fight. 1:19 To do this 213 you must hold firmly to faith and a good conscience, which some have rejected and so have suffered shipwreck in regard to the faith. 1:20 Among these are Hymenaeus and Alexander, whom I handed over to Satan 214 to be taught not to blaspheme.
1 tn Heb “in their drawing near to the faces of the
2 tn Heb “into the holy place from house to the veil-canopy.” In this instance, the Hebrew term “the holy place” refers to “the most holy place” (lit. “holy of holies”), since it is the area “inside the veil-canopy” (cf. Exod 26:33-34). The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place, and thus formed more of a canopy than simply a curtain (see R. E. Averbeck, NIDOTTE 3:687-89).
3 tn Heb “to the faces of the atonement plate.” The exact meaning of the Hebrew term כַּפֹּרֶת (kapporet) here rendered “atonement plate” is much debated. The traditional “mercy seat” (KJV, ASV, NASB, NRSV) does not suit the cognate relationship between this term and the Piel verb כִּפֶּר (kipper, “to make atonement, to make expiation”). The translation of the word should also reflect the fact that the most important atonement procedures on the Day of Atonement were performed in relation to it. Since the
4 tn Heb “with a bull, a son of the herd.”
5 sn See the note on Lev 4:3 regarding the term “sin offering.”
6 sn For the “burnt offering” see the note on Lev 1:3.
7 sn The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27). It covered the upper body only. For detailed remarks on the terminology for the priestly clothing in this verse (except the “linen leggings”) see the notes on Lev 8:7-9 and the literature cited there.
8 tn Heb “shall be on his flesh.” As in many instances in Lev 15, the term “flesh” or “body” here is euphemistic for the male genitals (J. Milgrom, Leviticus [AB], 1:1017, and J. E. Hartley, Leviticus [WBC], 222; cf. the note on Lev 15:2), which the priest must be careful not to expose during such ritual procedures (see Exod 20:26 with 28:42-43).
9 sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).
10 tn Heb “and in a turban of linen he shall wrap.”
sn The turban consisted of wound up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4). It is usually thought to be a “turban,” but it might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).
11 tn Heb “and he shall bathe….”
12 tn Heb “And he shall take.”
13 tn Heb “he-goats of goats”; CEV “two goats, both of them males.”
14 tn Heb “the two he-goats,” referred to as “two he-goats of goats” in v. 5.
15 tn Heb “and Aaron shall give lots on the two he-goats.” See the note on Lev 8:8 for the priestly casting of lots in Israel and the explanation in B. A. Levine, Leviticus (JPSTC), 102, on Lev 16:8-9. J. Milgrom, Leviticus (AB), 1:1019-20, suggests, however, that the expression here signifies that, the lots having been cast, the priest was to literally “place” (Heb “give”) the one marked “for the
16 tn The meaning of the Hebrew term עֲזָאזֵל (’aza’zel, four times in the OT, all of them in this chapter; vv. 8, 10 [2 times], and 26) is much debated. There are three or perhaps four major views (see the summaries and literature cited in J. Milgrom, Leviticus [AB], 1:1020-21; B. A. Levine, Leviticus [JPSTC], 102; J. E. Hartley, Leviticus [WBC], 237-38; D. P. Wright, The Disposal of Impurity [SBLDS], 21-25; M. V. Van Pelt and W. C. Kaiser, NIDOTTE 3:362-63; and M. S. Moore, NIDOTTE 4:421-22). (1) Some derive the term from a combination of the Hebrew word עֵז (’ez, “goat”; i.e., the word for “goats” in v. 5) and אָזַל (’azal, “to go away”), meaning “the goat that departs” or “scapegoat” (cf., e.g., the LXX and KJV, NASB, NIV, NLT). This meaning suits the ritual practice of sending the so-called “scapegoat” away into the wilderness (vv. 10, 21-22, 26). Similarly, some derive the term from Arabic ’azala (“to banish, remove”), meaning “entire removal” as an abstract concept (see BDB 736 s.v. עֲזָאזֵל). (2) Some see the term as a description of the wilderness area to which the goat was dispatched, deriving it somehow from Arabic ’azazu (“rough ground”) or perhaps עָזָז, (’azaz, “to be strong, fierce”). (3) The most common view among scholars today is that it is the proper name of a particular demon (perhaps even the Devil himself) associated with the wilderness desert regions. Levine has proposed that it may perhaps derive from a reduplication of the ז (zayin) in עֵז combined with אֵל (’el, “mighty”), meaning “mighty goat.” The final consonantal form of עֲזָאזֵל would have resulted from the inversion of the א (aleph) with the second ז. He makes the point that the close association between עֵז and שְׂעִירִים (shÿ’irim), which seems to refer to “goat-demons” of the desert in Lev 17:7 (cf. Isa 13:21, etc.), should not be ignored in the derivation of Azazel, although the term ultimately became the name of “the demonic ruler of the wilderness.” The latter view is supported by the parallel between the one goat “for (לְ, lamed preposition) the
17 tn Heb “which the lot has gone up on it for the
18 tn The LXX has “he shall stand it” (cf. v. 7).
19 tn Heb “to make atonement on it to send it away to Azazel toward the wilderness.”
20 tn Heb “and he shall take the fullness of the censer, coals of fire, from on the altar from to the faces of the
21 tn Heb “and the fullness of the hollow of his two hands, finely ground fragrant incense.”
22 tn Heb “and he shall bring from house to the veil-canopy.”
23 tn The text here has only “above the testimony,” but this is surely a shortened form of “above the ark of the testimony” (see Exod 25:22 etc.; cf. Lev 16:2). The term “testimony” in this expression refers to the ark as the container of the two stone tablets with the Ten Commandments written on them (see Exod 25:16 with Deut 10:1, 5, etc.).
24 tn Heb “and he will not die,” but it is clear that the purpose for the incense cloud was to protect the priest from death in the presence of the
25 tn Heb “on the faces of the atonement plate toward the east.” Some have taken this to mean that the ark was stationed just behind the veil-canopy on the eastern side of the most holy place. Thus, the high priest would need to enter and walk toward the west end of the most holy place and then turn eastward in order to face the ark and sprinkle the blood in an eastward direction. The rendering here, however, requires that the ark was stationed on the western end, or perhaps in the middle of the area, so that as the priest entered he was already facing the ark and would sprinkle the blood on the eastern face of the atonement plate, in a westward direction (see, e.g., J. E. Hartley, Leviticus [WBC], 239 versus J. Milgrom, Leviticus [AB], 1:1032).
26 sn Presumably in this case the blood was sprinkled seven times on the ground in front of the ark on which the atonement plate was mounted.
27 tn Heb “and he shall bring its blood into from house to the veil-canopy.”
28 tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.
29 tn Heb “to all their sins.”
30 tn Heb “And all man shall not be in the tent of meeting.” The term for “a man, human being” (אָדָם, ’adam; see the note on Lev 1:2) refers to any person among “mankind,” male or female.
31 tn Heb “And.” The Hebrew conjunction ו (vav, “and”) indicates the sequence of events here.
32 tn Heb “And he shall take.”
33 tn Heb “and he shall purify it and he shall consecrate it.”
34 tn Heb “And he shall finish from atoning the holy place.” In this case, the “holy place” etc. are direct objects of the verb “to atone” (cf. v. 33a below). In this case, therefore, the basic meaning of the verb (i.e., “to purge” or “wipe clean”) comes to the forefront. When the prepositions עַל (’al) or בֲּעַד (ba’ad) occur with the verb כִּפֶּר (kipper) the purging is almost always being done “for” or “on behalf of” priests or people (see the note on Lev 1:4 as well as R. E. Averbeck, NIDOTTE 2:698, the literature cited there, and B. A. Levine, Leviticus [JPSTC], 110, for more details).
35 tn Heb “transgressions to all their sins.”
36 tn Heb “and he shall give them.”
37 tn The meaning of the Hebrew term עִתִּי (’itti) is uncertain. It is apparently related to עֵת (’et, “time”), and could perhaps mean either that he has been properly “appointed” (i.e., designated) for the task (e.g., NIV and NRSV) or “ready” (e.g., NASB and NEB).
38 tn The Hebrew term rendered “inaccessible” derives from a root meaning “to cut off” (cf. NAB “an isolated region”). Another possible translation would be “infertile land” (see HALOT 187 s.v. *גָּזֵּר and cf. NRSV “a barren region”; NLT “a desolate land.”
39 tn Heb “and he [the man (standing) ready, v. 21] shall send the goat away.”
40 tn Heb “And Aaron shall enter.”
41 tn Heb “And he shall make atonement.”
42 tn Heb “on behalf of himself and on behalf of the people.” After “on behalf of himself” the LXX adds the expected “and on behalf of his household” (cf. vv. 6, 11, and 17).
43 tn Heb “And the fat of the sin offering he is to offer up.”
44 tn For “Azazel” see the note on v. 8 above.
45 tn Heb “he shall bring into from outside to the camp.”
46 tn Heb “they shall burn with fire”; KJV “burn in the fire.” Because “to burn with fire” is redundant in contemporary English the present translation simply has “must be burned up.”
47 tn Heb “And it [feminine] shall be for you a perpetual statute.” Verse 34 begins with the same clause except for the missing demonstrative pronoun “this” here in v. 29. The LXX has “this” in both places and it suits the sense of the passage, although both the verb and the pronoun are sometimes missing in this clause elsewhere in the book (see, e.g., Lev 3:17).
48 tn Heb “you shall humble your souls.” The verb “to humble” here refers to various forms of self-denial, including but not limited to fasting (cf. Ps 35:13 and Isa 58:3, 10). The Mishnah (m. Yoma 8:1) lists abstentions from food and drink, bathing, using oil as an unguent to moisten the skin, wearing leather sandals, and sexual intercourse (cf. 2 Sam 12:16-17, 20; see the remarks in J. Milgrom, Leviticus [AB], 1:1054; B. A. Levine, Leviticus [JPSTC], 109; and J. E. Hartley, Leviticus [WBC], 242).
49 tn Heb “and all work you shall not do.”
50 tn Heb “the native and the sojourner who sojourns.”
51 tn The phrase “from all your sins” could go with the previous clause as the verse is rendered here (see, e.g., B. A. Levine, Leviticus [JPSTC], 109, and J. Milgrom, Leviticus [AB], 1:1011), or it could go with the following clause (i.e., “you shall be clean from all your sins before the
52 tn See the note on v. 29 above.
54 tn Heb “And the priest whom he shall anointed him and whom he shall fill his hand to act as priest under his father.” Imperfect active verbs are often used as passives (see, e.g., v. 27 above and the note on Lev 14:4).
55 tn Heb “to atone” (also later in this verse); see the note on “purifying the holy place” in 16:20.
56 tn Heb “the sanctuary of the holy place.” Although this is the only place this expression occurs in the OT, it clearly refers to the innermost shrine behind the veil-canopy, where the ark of the covenant was located.
57 tn Heb “and the tent of meeting and the alter he shall atone.” The repetition of the verb כִּפֶּר (kipper, “to atone”) at the beginning and end of the sequence appears to be strange, but the MT accents suggest that only “the Most Holy Place” goes with the verb at the beginning of the verse. Of course, the purging of “the Most Holy Place” has been the main emphasis of this chapter from the start (see vv. 2-3 and 11-17).
58 tn At this point in the verse the verb כִּפֶּר (kipper, “to make atonement”) takes its object with the preposition עַל (’al, “for”; literally, “upon”; contrast the first part of the verse and cf. the notes on Lev 1:4 and 16:20 above).
59 tn Heb “And this shall be for you to a statute of eternity” (cf. v. 29a above). cf. NASB “a permanent statute”; NIV “a lasting ordinance.”
60 tn Heb “from”; see note on 4:26.
61 tn Heb “one [feminine] in the year.”
62 tn The MT of Lev 16:34b reads literally, “and he did just as the
63 sn Psalm 19. The psalmist praises God for his self-revelation in the heavens and in the Mosaic law. The psalmist concludes with a prayer, asking the Lord to keep him from sinning and to approve of his thoughts and words.
64 sn God’s glory refers here to his royal majesty and power.
65 tn Heb “and the work of his hands the sky declares.” The participles emphasize the ongoing testimony of the heavens/sky.
66 tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).
67 tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.
68 tn Heb “their.” The antecedent of the plural pronoun is “heavens” (v. 1).
69 tc The MT reads, “their measuring line” (קוּם, qum). The noun קַו (qav, “measuring line”) makes no sense in this context. The reading קוֹלָם (qolam, “their voice”) which is supported by the LXX, is preferable.
70 tn Heb “goes out,” or “proceeds forth.”
71 tn Heb “their” (see the note on the word “its” in v. 3).
72 tn The verb is supplied in the translation. The Hebrew text has no verb; יָצָא (yatsa’, “goes out”) is understood by ellipsis.
73 tn Heb “to the end of the world.”
74 tn Heb “in them” (i.e., the heavens).
75 sn He has pitched a tent for the sun. The personified sun emerges from this “tent” in order to make its daytime journey across the sky. So the “tent” must refer metaphorically to the place where the sun goes to rest during the night.
76 tn The participle expresses the repeated or regular nature of the action.
77 tn The Hebrew noun חֻפָּה (khufah, “chamber”) occurs elsewhere only in Isa 4:5 and Joel 2:16 (where it refers to the bedroom of a bride and groom).
sn Like a bridegroom. The metaphor likens the sun to a bridegroom who rejoices on his wedding night.
78 tn The imperfect verbal form draws attention to the regularity of the action.
79 tn Heb “[on] a path.”
sn Like a strong man. The metaphorical language reflects the brilliance of the sunrise, which attests to the sun’s vigor.
80 tn Heb “from the end of the heavens [is] its going forth.”
81 tn Heb “and its circuit [is] to their ends.”
82 tn Heb “is hidden from.”
83 tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.
84 tn Traditionally, “the testimony of the
85 tn God’s covenant contains a clear, reliable witness to his moral character and demands.
86 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.
87 tn Or “just.” Perhaps the idea is that they impart a knowledge of what is just and right.
88 tn Heb “[they] make happy [the] heart.” Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God’s law are richly rewarded. See v. 11b.
89 tn Heb “command.” The singular here refers to the law as a whole.
90 tn Because they reflect God’s character, his commands provide a code of moral and ethical purity.
91 tn Heb [they] enlighten [the] eyes.
92 tn Heb “the fear of the
93 tn Heb “[it] stands permanently.”
94 sn Trustworthy and absolutely just. The Lord’s commands accurately reflect God’s moral will for his people and are an expression of his just character.
95 tn Heb “more desirable.”
96 tn Heb “are sweeter.” God’s law is “sweet’ in the sense that, when obeyed, it brings a great reward (see v. 11b).
97 tn Heb “moreover your servant is warned by them.”
98 tn Heb “in the keeping of them [there is] a great reward.”
99 tn Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.
100 tn Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.
101 tn Or “presumptuous.”
102 tn Heb “let them not rule over me.”
103 tn Heb “great.”
104 tn Heb “may the words of my mouth and the thought of my heart be acceptable before you.” The prefixed verbal form at the beginning of the verse is understood as a jussive of prayer. Another option is to translate the form as an imperfect continuing the thought of v. 14b: “[Then] the words of my mouth and the thought of my heart will be acceptable before you.”
105 tn Heb “my rocky cliff,” which is a metaphor for protection; thus the translation “sheltering rock.”
106 tn Heb “and the one who redeems me.” The metaphor casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis.
107 sn This chapter has a title (30:1), Agur’s confession and petition (30:2-9), and a series of Agur’s admonitions (30:10-33).
108 tn The title הַמַּשָּׂא (hammasa’) means “the burden,” a frequently used title in prophetic oracles. It may be that the word is a place name, although it is more likely that it describes what follows as an important revelation.
109 tn The definite article is used here as a demonstrative, clarifying the reference to Agur.
110 sn The word translated “says” (נְאֻם, nÿ’um) is a verbal noun; it is also a term that describes an oracle. It is usually followed by the subjective genitive: “the oracle of this man to Ithiel.”
111 tn There have been numerous attempts to reinterpret the first two verses of the chapter. The Greek version translated the names “Ithiel” and “Ukal,” resulting in “I am weary, O God, I am weary and faint” (C. C. Torrey, “Proverbs Chapter 30,” JBL 73 [1954]: 93-96). The LXX’s approach is followed by some English versions (e.g., NRSV, NLT). The Midrash tried through a clever etymologizing translation to attribute the works to Solomon (explained by W. G. Plaut, Proverbs, 299). It is most likely that someone other than Solomon wrote these sayings; they have a different, almost non-proverbial, tone to them. See P. Franklyn, “The Sayings of Agur in Proverbs 30: Piety or Skepticism,” ZAW 95 (1983): 239-52.
112 tn The particle כִּי (ki) functions in an asseverative sense, “surely; indeed; truly” (R. J. Williams, Hebrew Syntax, 73, §449).
113 tn The noun בַּעַר (ba’ar) means “brutishness”; here it functions as a predicate adjective. It is followed by מֵאִישׁ (me’ish) expressing comparative degree: “more than a man” or “more than any man,” with “man” used in a generic sense. He is saying that he has fallen beneath the level of mankind. Cf. NRSV “I am too stupid to be human.”
114 tn Heb “than man.” The verse is using hyperbole; this individual feels as if he has no intelligence at all, that he is more brutish than any other human. Of course this is not true, or he would not be able to speculate on the God of the universe at all.
115 tn Heb “the understanding of a man,” with “man” used attributively here.
116 sn The construction uses repetition to make the point emphatically: “I do not know the knowledge of the Holy One.” Agur’s claim to being “brutish” is here clarified – he is not one of those who has knowledge or understanding of God. C. H. Toy thinks the speaker is being sarcastic in reference to others who may have claimed such knowledge (Proverbs [ICC], 521).
117 tn The epithet “the Holy One” is the adjective “holy” put in the masculine plural (as in 9:10). This will harmonize with the plural of majesty used to explain the plural with titles for God. However, NRSV takes the plural as a reference to the “holy ones,” presumably referring to angelic beings.
118 sn To make his point Agur includes five questions. These, like Job 38–41, or Proverbs 8:24-29, focus on the divine acts to show that it is absurd for a mere mortal to think that he can explain God’s work or compare himself to God. These questions display mankind’s limitations and God’s incomparable nature. The first question could be open to include humans, but may refer to God alone (as the other questions do).
119 sn The questions are filled with anthropomorphic language. The questioner is asking what humans have ever done this, but the meaning is that only God has done this. “Gathering the wind in his fists” is a way of expressing absolute sovereign control over the forces of nature.
120 sn The question is comparing the clouds of the heavens to garments (e.g., Job 26:8). T. T. Perowne writes, “Men bind up water in skins or bottles; God binds up the rain-floods in the thin, gauzy texture of the changing clouds, which yet by his power does not rend under its burden of waters.”
121 sn The ends of the earth is an expression often used in scripture as a metonymy of subject referring to the people who live in the ends of the earth, the far off and remote lands and islands. While that is possible here as well, this may simply be a synecdoche saying that God created the whole world, even the most remote and distant places.
122 sn The reference to “son” in this passage has prompted many suggestions down through the years: It was identified as Israel in the Jewish Midrashim, the Logos or demiurge by some of the philosophers and allegorical writers, as simple poetic parallelism without a separate identity by some critical scholars, and as Jesus by Christian commentators. Parallels with Ugaritic are interesting, because Baal is referred to as a son; but that is bound up within the pantheon where there was a father god. Some of the Jewish commentators exhibit a strange logic in expressing what Christians would say is only their blindness to the full revelation: There is little cogency in this being a reference to Jesus because if there had been such a person at any time in the past he would have left some tradition about it through his descendants (J. H. Greenstone, Proverbs, 317). But Judaism has taught from the earliest times that Messiah was preexistent (especially in view of Micah 5 and Daniel 7); and the claims of Jesus in the Gospels bear this out. It seems best to say that there is a hint here of the nature of the Messiah as Son, a hint that will later be revealed in full through the incarnation.
123 sn The text here uses an implied comparison (a figure of speech known as hypocatastasis): It compares the perfection of every word from God with some precious metal that has been refined and purified (e.g., Ps 12:6). The point is that God’s word is trustworthy; it has no defects and flaws, nothing false or misleading. The second half of the verse explains the significance of this point – it is safe to trust the
124 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.
125 sn The line uses two more figures of speech to declare that God can be trusted for security and salvation. “Shield” is a simple metaphor – God protects. “Take refuge” is another implied comparison (hypocatastasis) – God provides spiritual rest and security for those who put their trust in him.
126 tn The form of the verb is a Niphal perfect tense with a vav consecutive from the root כָּזַב (kazav, “to lie”). In this stem it has the ideas of “been made deceptive,” or “shown to be false” or “proved to be a liar.” One who adds to or changes the word of the
127 sn Wisdom literature often groups things in twos and fours, or in other numerical arrangements (e.g., Amos 1:3–2:6; Job 5:19; Prov 6:16-19).
128 tn Assuming that the contents of vv. 7-9 are a prayer, several English versions have supplied a vocative phrase: “O
129 tn The two words might form a hendiadys: “falsehood and lies” being equivalent to “complete deception.” The word שָׁוְא means “false; empty; vain; to a false purpose.” The second word means “word of lying,” thus “a lying word.” Taken separately they might refer to false intentions and false words.
130 tn The word חֹק (khoq) means “statute”; it is also used of a definite assignment in labor (Exod 5:14; Prov 31:15), or of a set portion of food (Gen 47:22). Here it refers to food that is the proper proportion for the speaker.
131 sn Agur requested an honest life (not deceitful) and a balanced life (not self-sufficient). The second request about his provision is clarified in v. 9.
132 tn The verb כָּחַשׁ (kakhash) means “to be disappointing; to deceive; to fail; to grow lean.” In the Piel stem it means “to deceive; to act deceptively; to cringe; to disappoint.” The idea of acting deceptively is illustrated in Hos 9:2 where it has the connotation of “disowning” or “refusing to acknowledge” (a meaning very close to its meaning here).
133 tn The Hebrew verb literally means “to take hold of; to seize”; this produces the idea of doing violence to the reputation of God.
134 tn The form תַּלְשֵׁן (talshen) is the Hiphil jussive (with the negative אַל, ’al); it is a denominative verb from the noun “tongue” (Heb “wag the tongue”). It means “to defame; to slander,” if the accusation is untrue. Some have suggested that the word might have the force of “denouncing” a slave to his master, accusing him before authorities (e.g., Deut 23:15-16). This proverb would then be a warning against meddling in the affairs of someone else.
135 tn If what was said were true, then there would be no culpability. But the implication here is that it was slander. And the effect of that will be a curse – the person who is the target of the slander will “curse” the person who slandered him (קָלַל [qalal] in the Piel means “to treat lightly [or, with contempt]; to curse”), and culpability will result (the verb וֹשׁם means “to be guilty; to make a guilt offering [or, reparation offering]”). This word for guilt suggests a connection to the Levitical teaching that the guilty had to make reparation for damages done (Lev 5). Cf. NAB “you will have to pay the penalty”; NIV, NLT “you will pay for it.”
136 sn The next four verses all start with the Hebrew expression translated “There is a generation.” This is a series of denunciations of things that are dangerous in society without mentioning specific punishments or proscriptions. The word “generation” as used in this passage refers to a class or group of people.
137 sn The first observation is that there is a segment in society that lacks respect for parents. This uses the antonyms “curse” and [not] “bless” to make the point. To “curse” a parent could include treating them lightly, defaming them, or showing disrespect in general. To “bless” would mean to honor, respect, or enrich in some way, which is what should be done (e.g., Exod 21:17; Prov 20:20).
138 tn The verb רָחַץ (rakhats) means “to wash; to wash off; to wash away; to bathe.” It is used of physical washing, ceremonial washings, and hence figuratively of removing sin and guilt through confession (e.g., Isa 1:16). Here the form is the Pual perfect (unless it is a rare old Qal passive, since there is no Piel and no apparent change of meaning from the Qal).
sn The point of the verse is that there are people who observe outer ritual and think they are pure (טָהוֹר [tahor] is the Levitical standard for entrance into the sanctuary), but who pay no attention to inner cleansing (e.g., Matt 23:27).
139 sn Filthiness often refers to physical uncleanness, but here it refers to moral defilement. Zech 3:3-4 uses it metaphorically as well for the sin of the nation (e.g., Isa 36:12).
140 tn Heb “how high are its eyes!” This is a use of the interrogative pronoun in exclamatory sentences (R. J. Williams, Hebrew Syntax, 25, §127).
141 tn Heb “its eyelids are lifted up,” a gesture indicating arrogance and contempt or disdain for others. To make this clear, the present translation supplies the adverb “disdainfully” at the end of the verse.
sn The verbs “to be high” (translated “are…lofty”) and “to be lifted up” depict arrogance and disdain for others. The emphasis on the eyes and eyelids (parasynonyms in poetry) is employed because the glance, the look, is the immediate evidence of contempt for others (e.g., also 6:17 and Ps 131:1).
142 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.
143 sn There are two figures used in each of these lines: teeth/great teeth and “swords/knives.” The term “teeth” is a metonymy for the process of chewing and eating. This goes with the figure of the second half of the verse that speaks about “devouring” the poor – so the whole image of eating and chewing refers to destroying the poor (an implied comparison). The figures of “swords/knives” are metaphors within this image. Comparing teeth to swords means that they are sharp and powerful. The imagery captures the rapacity of their power.
144 tn Heb “teeth” (so NRSV) or “jaw teeth” (so KJV, ASV, NASB) or perhaps “jawbone.” This is a different Hebrew word for “teeth” than the one in the previous line; if it refers to “jaw teeth” then a translation like “molars” would be appropriate, although this image might not fit with the metaphor (“like knives”) unless the other teeth, the incisors or front teeth, are pictured as being even longer (“like swords”).
145 tn The Hebrew form לֶאֱכֹל (le’ekhol) is the Qal infinitive construct; it indicates the purpose of this generation’s ruthless power – it is destructive. The figure is an implied comparison (known as hypocatastasis) between “devouring” and “destroying.”
146 sn The next two verses describe insatiable things, things that are problematic to normal life. The meaning of v. 15a and its relationship to 15b is debated. But the “leech” seems to have been selected to begin the section because it was symbolic of greed – it sucks blood through its two suckers. This may be what the reference to two daughters calling “Give! Give!” might signify (if so, this is an implied comparison, a figure known as hypocatastasis).
147 sn As one might expect, there have been various attempts to identify the “two daughters.” In the Rabbinic literature some identified Alukah (the “leech”) with Sheol, and the two daughters with paradise and hell, one claiming the righteous and the other the unrighteous; others identified Alukah with Gehenna, and the two daughters with heresy and government, neither of which is ever satisfied (Midrash Tehillim quoted by Rashi, a Jewish scholar who lived
148 tn The two imperatives הַב הַב (hav hav, “give, give,” from יָהַב, yahav) correspond to the two daughters, and form their appeal. This would then be a personification – it is as if the leech is crying out, “Give! Give!”
149 sn There is a noticeable rhetorical sequence here: two daughters, three things, four (see W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311, and “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86). W. McKane thinks the series builds to a climax with the four, and in the four the barren woman is the focal point, the other three being metaphors for her sexual desire (Proverbs [OTL], 656). This interpretation is a minority view, however, and has not won widespread support.
150 tn Throughout the book of Proverbs הוֹן (hon) means “wealth”; but here it has the nuance of “sufficiency” (cf. TEV, CEV, NLT “satisfied”) or “enough” (BDB 223 s.v.).
151 tn The term שְׁאוֹל (she’ol, “Sheol”) refers here to the realm of the dead: “the grave” (so KJV, NIV, NLT); cf. TEV, CEV “the world of the dead”; NAB “the nether world.”
152 tn Heb “the closing of the womb,” a situation especially troubling for one who is consumed with a desire for children (e.g., Gen 16:2; 30:1).
153 sn There is no clear lesson made from these observations. But one point that could be made is that greed, symbolized by the leech, is as insatiable as all these other things. If that is the case, the proverb would constitute a warning against the insatiable nature of greed.
154 sn The “eye” as the organ that exhibits the inner feelings most clearly, here represents a look of scorn or disdain that speaks volumes (a metonymy of cause or of adjunct). It is comparable to the “evil eye” which is stinginess (28:22).
155 tn The Hebrew word לִיקֲּהַת (liqqahat, “obeying”) occurs only here and in Gen 49:10; it seems to mean “to receive” in the sense of “receiving instruction” or “obeying.” C. H. Toy suggests emending to “to old age” (לְזִקְנַת, lÿziqnat) of the mother (Proverbs [ICC], 530). The LXX with γῆρας (ghra", “old age”) suggests that a root lhq had something to do with “white hair.” D. W. Thomas suggests a corruption from lhyqt to lyqht; it would have read, “The eye that mocks a father and despises an aged mother” (“A Note on לִיקֲּהַת in Proverbs 30:17,” JTS 42 [1941]: 154-55); this is followed by NAB “or scorns an aged mother.”
156 sn The sternest punishment is for the evil eye. The punishment is talionic – eye for eye. The reference to “the valley” may indicate a place where people are not be given decent burials and the birds of prey pick the corpses clean. It is an image the prophets use in judgment passages.
157 tn The form נִפְלְאוּ (niflÿ’u) is the Niphal perfect from פָּלָא (pala’); the verb means “to be wonderful; to be extraordinary; to be surpassing”; cf. NIV “too amazing.” The things mentioned are things that the sage finds incomprehensible (e.g., Gen 18:14; Judg 13:18; Ps 139:6; and Isa 9:6[5]). The sage can only admire these wonders – he is at a loss to explain them.
158 sn It is difficult to know for certain what these four things had in common for the sage. They are all linked by the word “way” (meaning “a course of action”) and by a sense of mystery in each area. Suggestions for the connections between the four include: (1) all four things are hidden from continued observation, for they are in majestic form and then gone; (2) they all have a mysterious means of propulsion or motivation; (3) they all describe the movement of one thing within the sphere or domain of another; or (4) the first three serve as illustrations of the fourth and greatest wonder, which concerns human relationships and is slightly different than the first three.
159 tn This last item in the series is the most difficult to understand. The MT reads וְדֶּרֶךְ גֶּבֶר בְּעַלְמָה (vÿderekh gever bÿ’almah, “and the way of a man with a maid,” so KJV, NASB). The last term does not in and of itself mean “virgin” but rather describes a young woman who is sexually ready for marriage. What is probably in view here is the wonder of human sexuality, for the preposition בְּ (bet) in this sequence indicates that the “way of the man” is “with” the woman. This mystery might begin with the manner of obtaining the love of the young woman, but focuses on the most intimate part of human relationships. And all of this was amazing to the sage. All of it is part of God’s creative plan and therefore can be enjoyed and appreciated without fully comprehending it.
160 sn Equally amazing is the insensitivity of the adulterous woman to the sin. The use of the word “way” clearly connects this and the preceding material. Its presence here also supports the interpretation of the final clause in v. 19 as referring to sexual intimacy. While that is a wonder of God’s creation, so is the way that human nature has distorted it and ruined it.
161 sn The word clearly indicates that the woman is married and unchaste; but the text describes her as amoral as much as immoral – she sees nothing wrong with what she does.
162 sn The acts of “eating” and “wiping her mouth” are euphemistic; they employ an implied comparison between the physical act of eating and wiping one’s mouth afterward on the one hand with sexual activity on the other hand (e.g., Prov 9:17).
163 sn This is the amazing part of the observation. It is one thing to sin, for everyone sins, but to dismiss the act of adultery so easily, as if it were no more significant than a meal, is incredibly brazen.
164 sn The Hebrew verb means “to rage; to quake; to be in tumult.” The sage is using humorous and satirical hyperbole to say that the changes described in the following verses shake up the whole order of life. The sayings assume that the new, elevated status of the individuals was not accompanied by a change in nature. For example, it was not completely unknown in the ancient world for a servant to become king, and in the process begin to behave like a king.
165 sn A servant coming to power could become a tyrant if he is unaccustomed to the use of such power, or he might retain the attitude of a servant and be useless as a leader.
166 tn Heb “filled with food” (so ASV); NASB “satisfied with food”; NAB, NRSV “glutted with food”; CEV “who eats too much”; NLT “who prospers.”
sn The expression stuffed with food probably represents prosperity in general. So the line portrays someone who suddenly comes into wealth, but continues to be boorish and irreligious.
167 tn The Hebrew term means “hated,” from שָׂנֵא (sane’), a feminine passive participle. The text does not say why she is hated; some have speculated that she might be odious (cf. KJV, ASV, NAB) or unattractive, but perhaps she is married to someone incapable of showing love (e.g., Gen 29:31, 33; Deut 21:15; Isa 60:5). Perhaps the strange situation of Jacob was in the mind of the sage, for Leah was described as “hated” (Gen 29:31).
168 tn The verb יָרַשׁ (yarash) means either (1) “to possess; to inherit” or (2) “to dispossess.” Often the process of possessing meant the dispossessing of those already there (e.g., Hagar and Sarah in Gen 16:5; 21:10); another example is the Israelites’ wars against the Canaanites.
169 tn Heb “Four are the small things of the earth.” TEV has “four animals,” though in the list of four that follows, two are insects and one is a reptile.
170 tn The construction uses the Pual participle with the plural adjective as an intensive; these four creatures are the very embodiment of wisdom (BDB 314 s.v. חָכַם Pu).
171 sn The wisdom of the ants is found in their diligent preparation (כּוּן, kun) of food supplies in the summer for times in the winter when food is scarce. See S. P. Toperoff, “The Ant in the Bible and Midrash,” Dor le Dor 13 (1985): 179-83. According to this, being prepared ahead of time is a mark of true wisdom.
172 tn Or “hyraxes.” This is the Syrian Hyrax, also known as the rock badger. KJV, ASV has “conies” (alternately spelled “coneys” by NIV), a term usually associated with the European rabbit (Oryctolagus cuniculus) but which can also refer to the pika or the hyrax. Scholars today generally agree that the Hebrew term used here refers to a type of hyrax, a small ungulate mammal of the family Procaviidae native to Africa and the Middle East which has a thick body, short legs and ears and a rudimentary tail. The simple “badger” (so NASB, NRSV, CEV) could lead to confusion with the badger, an entirely unrelated species of burrowing mammal related to weasels.
sn Modern scholars identify this creature with the rock badger (the Syrian hyrax), a small mammal that lives in the crevices of the rock. Its wisdom consists in its ingenuity to find a place of security.
173 sn The Hebrew term means “divided”; they go forward in orderly divisions, or ranks (C. H. Toy, Proverbs [ICC], 535). Joel 1:4 describes their order and uses it as a picture of a coming invasion (e.g., Joel 2:7, 8). Therefore the wisdom of the locust is in their order and cooperation.
174 tn The KJV, agreeing with Tg. Prov 30:28, translated this term as “spider.” But almost all modern English versions and commentators, following the Greek and the Latin versions, have “lizard.”
sn The point of this saying is that a weak creature like a lizard, that is so easily caught, cannot be prevented from getting into the most significant places.
175 tn Although the Hebrew noun translated “king” is singular here, it is traditionally translated as plural: “kings’ palaces” (so KJV, NASB, NIV, NRSV).
176 tn The form מֵיטִיבֵי (metibe) is the Hiphil participle, plural construct. It has the idea of “doing good [in] their step.” They move about well, i.e., magnificently. The genitive would be a genitive of specification.
177 tn The construction uses the Hiphil participle again (as in the previous line) followed by the infinitive construct of הָלַךְ (halakh). This forms a verbal hendiadys, the infinitive becoming the main verb and the participle before it the adverb.
178 tn Heb “mighty among the beasts,” but referring to a superlative degree (“mightiest”).
179 tn The Hebrew term זַרְזִיר (zarzir) means “girt”; it occurs only here with “loins” in the Bible: “that which is girt in the loins” (BDB 267 s.v.). Some have interpreted this to be the “greyhound” because it is narrow in the flanks (J. H. Greenstone, Proverbs, 327); so KJV, ASV. Others have suggested the warhorse, zebra, raven, or starling. Tg. Prov 30:31 has it as the large fighting cock that struts around among the hens. There is no clear referent that is convincing, although most modern English versions use “strutting rooster” or something similar (cf. CEV “proud roosters”).
180 tc This last line has inspired many suggestions. The MT has “with his army around him” (אַלְקוּם עִמּוֹ, ’alqum ’immo); so NIV. This has been emended to read “against whom there is no rising up” (so KJV, ASV) or “standing over his people.” The LXX has “a king haranguing his people.” Tg. Prov 30:31 has, “a king who stands up before his people and addresses them.” Some have attempted to identify this with Alcimus, the high priest who aspired to kingship (1 Macc 7:5-22), but such a suggestion is quite remote. Another interpretation sees the word for “God” in the line: “a king with whom God is.” Furthermore, C. H. Toy thinks the text is corrupt and must have at one time referred to some majestic animal (Proverbs [ICC], 537). While all these suggestions are fascinating, they have not improved or corrected the Hebrew text. At least one can say the focus is on the stately appearance of the king at some auspicious moment. The word occurs only here; but if it is interpreted with its Arabic cognate in mind, then it refers to a band of soldiers (BDB 39 s.v. אַלְקוּם).
181 tn The construction has the בְּ (bet) preposition with the Hitpael infinitive construct, forming a temporal clause. This clause explains the way in which the person has acted foolishly.
182 tn Heb “hand to mouth.” This express means “put your hand to your mouth” (e.g., Job 40:4, 5); cf. NIV “clap your hand over.”
183 tn This line provides the explanation for the instruction to keep silent in the previous verse. It uses two images to make the point, and in so doing repeats two words throughout. The first is the word מִיץ (mits), which is translated (in sequence) “churning,” “punching,” and “stirring up.” The form is a noun, and BDB 568 s.v. suggests translating it as “squeezing” in all three places, even in the last where it describes the pressure or the insistence on strife. This noun occurs only here. The second repeated word, the verb יוֹצִיא (yotsir), also occurs three times; it is the Hiphil imperfect, meaning “produces” (i.e., causes to go out).
184 sn There is a subtle wordplay here with the word for anger: It is related to the word for nose in the preceding colon.
185 sn The analogy indicates that continuously pressing certain things will yield results, some good, some bad. So pressing anger produces strife. The proverb advises people to strive for peace and harmony through humility and righteousness. To do that will require “letting up” on anger.
186 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
187 sn God our Savior. Use of the title “Savior” for God the Father is characteristic of 1 Timothy, 2 Timothy, and Titus. It occurs six times in these letters, but only twice elsewhere in the NT. However, it occurs commonly in the OT, especially in Isaiah. It emphasizes the Father as the initiator and source of salvation.
188 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
189 tn This word implies authoritative instruction: “direct, command, give orders” (cf. 1 Tim 4:11; 5:7; 6:13, 17). See BDAG 760 s.v. παραγγέλλω.
190 tn Grk “to teach other doctrines,” different from apostolic teaching (cf. 1 Tim 6:3).
191 sn Myths and interminable genealogies. These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 4:7; 2 Tim 4:4; and Titus 1:14. They were perhaps built by speculation from the patriarchal narratives in the OT; hence the connection with genealogies and with wanting to be teachers of the law (v. 7).
192 tc A few Western
tn More literally, “the administration of God that is by faith.”
sn God’s redemptive plan. The basic word (οἰκονομία, oikonomia) denotes the work of a household steward or manager or the arrangement under which he works: “household management.” As a theological term it is used of the order or arrangement by which God brings redemption through Christ (God’s “dispensation, plan of salvation” [Eph 1:10; 3:9]) or of human responsibility to pass on the message of that salvation (“stewardship, commission” [1 Cor 9:17; Eph 3:2; Col 1:25]). Here the former is in view (see the summary of God’s plan in 1 Tim 2:3-6; 2 Tim 1:9-10; Titus 3:4-7), and Paul notes the response people must make to God’s arrangement: It is “in faith” or “by faith.”
193 tn Grk “the instruction,” referring to orthodox Christian teaching and ministry in general, in contrast to that of the false teachers mentioned in 1:3-4.
194 tn Grk “love from a pure heart and a good conscience and a sincere faith.”
195 tn The Greek reinforces this negation: “understand neither what they are saying nor the things they insist on…”
196 sn Law. There is no definite article (“the”) with this word in Greek and so the inherent quality of the OT law as such is in view. But the OT law is still in mind, since the types of sinful people surveyed in vv. 9b-11a follow the general outline of sins prohibited in the Decalogue.
197 tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse – ‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner” (cf. 1 Cor 6:9). Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.
198 tn A continuation of the preceding idea: Grk “teaching, according to the gospel.” This use of the law is in accord with the gospel entrusted to Paul (cf. Rom 7:7-16; Gal 3:23-26). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
199 tn Grk “the gospel of the glory of the blessed God.”
200 tn Grk “with which I was entrusted.” The translation is more in line with contemporary English style.
201 tn Or “violent,” “cruel.”
202 tn Grk “with faith and love in Christ Jesus.”
203 tn Grk “the saying,” referring to the following citation (see 1 Tim 3:1; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase).
204 tn Grk “of whom I am the first.”
205 tn Grk “but because of this I was treated with mercy, so that…”
206 tn Grk “in me first,” making the connection with the last phrase of v. 15.
207 tn Or more literally, “king of the ages.”
208 tc Most later witnesses (א2 D1 Hc Ψ 1881 Ï) have “wise” (σόφῳ, swfw) here (thus, “the only wise God”), while the earlier and better witnesses (א* A D* F G H* 33 1739 lat co) lack this adjective. Although it could be argued that the longer reading is harder since it does not as emphatically affirm monotheism, it is more likely that scribes borrowed σόφῳ from Rom 16:27 where μόνῳ σόφῳ θεῷ (monw sofw qew, “the only wise God”) is textually solid.
209 tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.
210 sn This charge refers to the task Paul described to Timothy in vv. 3-7 above.
211 sn The prophecies once spoken about you were apparently spoken at Timothy’s ordination (cf. 1 Tim 4:14) and perhaps spoke of what God would do through him. Thus they can encourage him in his work, as the next clause says.
212 tn Grk “that by them you might fight…” (a reference to the prophecies which can encourage him in his work).
213 tn In Greek this continues the same sentence from v. 18, a participle showing the means by which Timothy will accomplish his task: Grk “fight the good fight, holding firmly…”
214 sn The expression handed over to Satan refers to an act of discipline mentioned by Paul here and in 1 Cor 5:5, with a remedial goal, not a punitive one. The Greek word translated taught in this verse is used of “discipline, training of children” to lead them to correct behavior.
