Deuteronomy 32:1-52 
Context32:1 Listen, O heavens, and I will speak;
hear, O earth, the words of my mouth.
32:2 My teaching will drop like the rain,
my sayings will drip like the dew, 1
as rain drops upon the grass,
and showers upon new growth.
32:3 For I will proclaim the name 2 of the Lord;
you must acknowledge the greatness of our God.
32:4 As for the Rock, 3 his work is perfect,
for all his ways are just.
He is a reliable God who is never unjust,
he is fair 4 and upright.
32:5 His people have been unfaithful 5 to him;
they have not acted like his children 6 – this is their sin. 7
They are a perverse 8 and deceitful generation.
32:6 Is this how you repay 9 the Lord,
you foolish, unwise people?
Is he not your father, your creator?
He has made you and established you.
32:7 Remember the ancient days;
bear in mind 10 the years of past generations. 11
Ask your father and he will inform you,
your elders, and they will tell you.
32:8 When the Most High 12 gave the nations their inheritance,
when he divided up humankind, 13
he set the boundaries of the peoples,
according to the number of the heavenly assembly. 14
32:9 For the Lord’s allotment is his people,
Jacob is his special possession. 15
32:10 The Lord 16 found him 17 in a desolate land,
in an empty wasteland where animals howl. 18
He continually guarded him 19 and taught him; 20
he continually protected him 21 like the pupil 22 of his eye.
32:11 Like an eagle that stirs up 23 its nest,
that hovers over its young,
so the Lord 24 spread out his wings and took him, 25
he lifted him up on his pinions.
32:12 The Lord alone was guiding him, 26
no foreign god was with him.
32:13 He enabled him 27 to travel over the high terrain of the land,
and he ate of the produce of the fields.
He provided honey for him from the cliffs, 28
and olive oil 29 from the hardest of 30 rocks, 31
32:14 butter from the herd
and milk from the flock,
along with the fat of lambs,
rams and goats of Bashan,
along with the best of the kernels of wheat;
and from the juice of grapes you drank wine.
32:15 But Jeshurun 32 became fat and kicked,
you 33 got fat, thick, and stuffed!
Then he deserted the God who made him,
and treated the Rock who saved him with contempt.
32:16 They made him jealous with other gods, 34
they enraged him with abhorrent idols. 35
32:17 They sacrificed to demons, not God,
to gods they had not known;
to new gods who had recently come along,
gods your ancestors 36 had not known about.
32:18 You have forgotten 37 the Rock who fathered you,
and put out of mind the God who gave you birth.
32:19 But the Lord took note and despised them
because his sons and daughters enraged him.
32:20 He said, “I will reject them, 38
I will see what will happen to them;
for they are a perverse generation,
children 39 who show no loyalty.
32:21 They have made me jealous 40 with false gods, 41
enraging me with their worthless gods; 42
so I will make them jealous with a people they do not recognize, 43
with a nation slow to learn 44 I will enrage them.
32:22 For a fire has been kindled by my anger,
and it burns to lowest Sheol; 45
it consumes the earth and its produce,
and ignites the foundations of the mountains.
32:23 I will increase their 46 disasters,
I will use up my arrows on them.
32:24 They will be starved by famine,
eaten by plague, and bitterly stung; 47
I will send the teeth of wild animals against them,
along with the poison of creatures that crawl in the dust.
32:25 The sword will make people childless outside,
and terror will do so inside;
they will destroy 48 both the young man and the virgin,
the infant and the gray-haired man.
32:26 “I said, ‘I want to cut them in pieces. 49
I want to make people forget they ever existed.
32:27 But I fear the reaction 50 of their enemies,
for 51 their adversaries would misunderstand
and say, “Our power is great, 52
and the Lord has not done all this!”’
32:28 They are a nation devoid of wisdom,
and there is no understanding among them.
32:29 I wish that they were wise and could understand this,
and that they could comprehend what will happen to them.”
32:30 How can one man chase a thousand of them, 53
and two pursue ten thousand;
unless their Rock had delivered them up, 54
and the Lord had handed them over?
32:31 For our enemies’ 55 rock is not like our Rock,
as even our enemies concede.
32:32 For their vine is from the stock 56 of Sodom,
and from the fields of Gomorrah. 57
Their grapes contain venom,
their clusters of grapes are bitter.
32:33 Their wine is snakes’ poison,
the deadly venom of cobras.
32:34 “Is this not stored up with me?” says the Lord, 58
“Is it not sealed up in my storehouses?
32:35 I will get revenge and pay them back
at the time their foot slips;
for the day of their disaster is near,
and the impending judgment 59 is rushing upon them!”
32:36 The Lord will judge his people,
and will change his plans concerning 60 his servants;
when he sees that their power has disappeared,
and that no one is left, whether confined or set free.
32:37 He will say, “Where are their gods,
the rock in whom they sought security,
32:38 who ate the best of their sacrifices,
and drank the wine of their drink offerings?
Let them rise and help you;
let them be your refuge!
32:39 “See now that I, indeed I, am he!” says the Lord, 61
“and there is no other god besides me.
I kill and give life,
I smash and I heal,
and none can resist 62 my power.
32:40 For I raise up my hand to heaven,
and say, ‘As surely as I live forever,
32:41 I will sharpen my lightning-like sword,
and my hand will grasp hold of the weapon of judgment; 63
I will execute vengeance on my foes,
and repay those who hate me! 64
32:42 I will make my arrows drunk with blood,
and my sword will devour flesh –
the blood of the slaughtered and captured,
the chief 65 of the enemy’s leaders!’”
32:43 Cry out, O nations, with his people,
for he will avenge his servants’ blood;
he will take vengeance against his enemies,
and make atonement for his land and people.
32:44 Then Moses went with Joshua 66 son of Nun and recited all the words of this song to the people. 32:45 When Moses finished reciting all these words to all Israel 32:46 he said to them, “Keep in mind all the words I am solemnly proclaiming to you today; you must command your children to observe carefully all the words of this law. 32:47 For this is no idle word for you – it is your life! By this word you will live a long time in the land you are about to cross the Jordan to possess.”
32:48 Then the Lord said to Moses that same day, 32:49 “Go up to this Abarim 67 hill country, to Mount Nebo (which is in the land of Moab opposite Jericho 68 ) and look at the land of Canaan that I am giving to the Israelites as a possession. 32:50 You will die 69 on the mountain that you ascend and join your deceased ancestors, 70 just as Aaron your brother died on Mount Hor 71 and joined his deceased ancestors, 32:51 for both of you 72 rebelled against me among the Israelites at the waters of Meribah Kadesh in the desert of Zin when you did not show me proper respect 73 among the Israelites. 32:52 You will see the land before you, but you will not enter the land that I am giving to the Israelites.”
Psalms 119:121-144
Contextע (Ayin)
119:121 I do what is fair and right. 74
Do not abandon me to my oppressors!
119:122 Guarantee the welfare of your servant! 75
Do not let the arrogant oppress me!
119:123 My eyes grow tired as I wait for your deliverance, 76
for your reliable promise to be fulfilled. 77
119:124 Show your servant your loyal love! 78
Teach me your statutes!
119:125 I am your servant. Give me insight,
so that I can understand 79 your rules.
119:126 It is time for the Lord to act –
they break your law!
119:127 For this reason 80 I love your commands
more than gold, even purest gold.
119:128 For this reason I carefully follow all your precepts. 81
I hate all deceitful actions. 82
פ (Pe)
119:129 Your rules are marvelous.
Therefore I observe them.
119:130 Your instructions are a doorway through which light shines. 83
They give 84 insight to the untrained. 85
119:131 I open my mouth and pant,
because I long 86 for your commands.
119:132 Turn toward me and extend mercy to me,
as you typically do to your loyal followers. 87
119:133 Direct my steps by your word! 88
Do not let any sin dominate me!
119:134 Deliver me 89 from oppressive men,
so that I can keep 90 your precepts.
119:135 Smile 91 on your servant!
Teach me your statutes!
119:136 Tears stream down from my eyes, 92
because people 93 do not keep your law.
צ (Tsade)
119:137 You are just, O Lord,
and your judgments are fair.
119:138 The rules you impose are just, 94
and absolutely reliable.
119:139 My zeal 95 consumes 96 me,
for my enemies forget your instructions. 97
119:140 Your word is absolutely pure,
and your servant loves it!
119:141 I am insignificant and despised,
yet I do not forget your precepts.
119:142 Your justice endures, 98
and your law is reliable. 99
119:143 Distress and hardship confront 100 me,
yet I find delight in your commands.
119:144 Your rules remain just. 101
Give me insight so that I can live. 102
Isaiah 59:1-21
Context59:1 Look, the Lord’s hand is not too weak 103 to deliver you;
his ear is not too deaf to hear you. 104
59:2 But your sinful acts have alienated you from your God;
your sins have caused him to reject you and not listen to your prayers. 105
59:3 For your hands are stained with blood
and your fingers with sin;
your lips speak lies,
your tongue utters malicious words.
59:4 No one is concerned about justice; 106
no one sets forth his case truthfully.
They depend on false words 107 and tell lies;
they conceive of oppression 108
and give birth to sin.
59:5 They hatch the eggs of a poisonous snake
and spin a spider’s web.
Whoever eats their eggs will die,
a poisonous snake is hatched. 109
59:6 Their webs cannot be used for clothing;
they cannot cover themselves with what they make.
Their deeds are sinful;
they commit violent crimes. 110
59:7 They are eager to do evil, 111
quick to shed innocent blood. 112
Their thoughts are sinful;
they crush and destroy. 113
59:8 They are unfamiliar with peace;
their deeds are unjust. 114
They use deceitful methods,
and whoever deals with them is unfamiliar with peace. 115
59:9 For this reason deliverance 116 is far from us 117
and salvation does not reach us.
We wait for light, 118 but see only darkness; 119
we wait for 120 a bright light, 121 but live 122 in deep darkness. 123
59:10 We grope along the wall like the blind,
we grope like those who cannot see; 124
we stumble at noontime as if it were evening.
Though others are strong, we are like dead men. 125
59:11 We all growl like bears,
we coo mournfully like doves;
we wait for deliverance, 126 but there is none,
for salvation, but it is far from us.
59:12 For you are aware of our many rebellious deeds, 127
and our sins testify against us;
indeed, we are aware of our rebellious deeds;
we know our sins all too well. 128
59:13 We have rebelled and tried to deceive the Lord;
we turned back from following our God.
We stir up 129 oppression and rebellion;
we tell lies we concocted in our minds. 130
59:14 Justice is driven back;
godliness 131 stands far off.
Indeed, 132 honesty stumbles in the city square
and morality is not even able to enter.
59:15 Honesty has disappeared;
the one who tries to avoid evil is robbed.
The Lord watches and is displeased, 133
for there is no justice.
59:16 He sees there is no advocate; 134
he is shocked 135 that no one intervenes.
So he takes matters into his own hands; 136
his desire for justice drives him on. 137
59:17 He wears his desire for justice 138 like body armor, 139
and his desire to deliver is like a helmet on his head. 140
He puts on the garments of vengeance 141
and wears zeal like a robe.
59:18 He repays them for what they have done,
dispensing angry judgment to his adversaries
and punishing his enemies. 142
He repays the coastlands. 143
59:19 In the west, people respect 144 the Lord’s reputation; 145
in the east they recognize his splendor. 146
For he comes like a rushing 147 stream
driven on by wind sent from the Lord. 148
59:20 “A protector 149 comes to Zion,
to those in Jacob who repent of their rebellious deeds,” 150 says the Lord.
59:21 “As for me, this is my promise to 151 them,” says the Lord. “My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” 152 says the Lord.
Matthew 7:1-29
Context7:1 “Do not judge so that you will not be judged. 153 7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. 154 7:3 Why 155 do you see the speck 156 in your brother’s eye, but fail to see 157 the beam of wood 158 in your own? 7:4 Or how can you say 159 to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own? 7:5 You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye. 7:6 Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces. 160
7:7 “Ask 161 and it will be given to you; seek and you will find; knock and the door 162 will be opened for you. 7:8 For everyone who asks 163 receives, and the one who seeks finds, and to the one who knocks, the door will be opened. 7:9 Is 164 there anyone among you who, if his son asks for bread, will give him a stone? 7:10 Or if he asks for a fish, will give him a snake? 165 7:11 If you then, although you are evil, 166 know how to give good gifts to your children, how much more will your Father in heaven give good gifts 167 to those who ask him! 7:12 In 168 everything, treat others as you would want them 169 to treat you, 170 for this fulfills 171 the law and the prophets.
7:13 “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. 7:14 But the gate is narrow and the way is difficult that leads to life, and there are few who find it.
7:15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. 172 7:16 You will recognize them by their fruit. Grapes are not gathered 173 from thorns or figs from thistles, are they? 174 7:17 In the same way, every good tree bears good fruit, but the bad 175 tree bears bad fruit. 7:18 A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. 7:19 Every tree that does not bear good fruit is cut down and thrown into the fire. 7:20 So then, you will recognize them by their fruit.
7:21 “Not everyone who says to me, ‘Lord, Lord,’ 176 will enter into the kingdom of heaven – only the one who does the will of my Father in heaven. 7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do 177 many powerful deeds?’ 7:23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ 178
7:24 “Everyone 179 who hears these words of mine and does them is like 180 a wise man 181 who built his house on rock. 7:25 The rain fell, the flood 182 came, and the winds beat against that house, but it did not collapse because it had been founded on rock. 7:26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. 7:27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” 183
7:28 When 184 Jesus finished saying these things, the crowds were amazed by his teaching, 7:29 because he taught them like one who had authority, 185 not like their experts in the law. 186
1 tn Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.
2 tc Smr and Tg read “in the name.”
3 tc The LXX reads Θεός (qeos, “God”) for the MT’s “Rock.”
sn The Hebrew term depicts God as a rocky summit where one may find safety and protection. Within a covenantal context it serves as a reminder to the people that their God has committed himself to their protection in return for their allegiance.
4 tn Or “just” (KJV, NAB, NRSV, NLT) or “righteous” (NASB).
5 tc The 3rd person masculine singular שָׁחַת (shakhat) is rendered as 3rd person masculine plural by Smr, a reading supported by the plural suffix on מוּם (mum, “defect”) as well as the plural of בֵּן (ben, “sons”).
tn Heb “have acted corruptly” (so NASB, NIV, NLT); NRSV “have dealt falsely.”
6 tn Heb “(they are) not his sons.”
7 tn Heb “defect” (so NASB). This highly elliptical line suggests that Israel’s major fault was its failure to act like God’s people; in fact, they acted quite the contrary.
8 tn Heb “twisted,” “crooked.” See Ps 18:26.
9 tn Or “treat” (TEV).
10 tc The Syriac, Targum, and Vulgate read 2nd person masculine singular whereas the MT has 2nd person masculine plural. The former is preferred, the latter perhaps being a misreading (בִּינוּ [binu] for בִּינָה [binah]). Both the preceding (“remember”) and following (“ask”) imperatives are singular forms in the Hebrew text.
11 tn Heb “generation and generation.” The repetition of the singular noun here singles out each of the successive past generations. See IBHS 116 §7.2.3b.
12 tn The Hebrew term עֶליוֹן (’elyon) is an abbreviated form of the divine name El Elyon, frequently translated “God Most High” (so here NCV, CEV) or something similar. This full name (or epithet) occurs only in Gen 14, though the two elements are parallel in Ps 73:11; 107:11; etc. Here it is clear that Elyon has to do with the nations in general whereas in v. 9, by contrast, Yahweh relates specifically to Israel. See T. Fretheim, NIDOTTE 1:400-401. The title depicts God as the sovereign ruler of the world, who is enthroned high above his dominion.
13 tn Heb “the sons of man” (so NASB); or “the sons of Adam” (so KJV).
14 tc Heb “the sons of Israel.” The idea, perhaps, is that Israel was central to Yahweh’s purposes and all other nations were arranged and distributed according to how they related to Israel. See S. R. Driver, Deuteronomy (ICC), 355-56. For the MT יִשְׂרָאֵל בְּנֵי (bÿney yisra’el, “sons of Israel”) a Qumran fragment has “sons of God,” while the LXX reads ἀγγέλων θεοῦ (angelwn qeou, “angels of God”), presupposing בְּנֵי אֵל (bÿney ’el) or בְּנֵי אֵלִים (beney ’elim). “Sons of God” is undoubtedly the original reading; the MT and LXX have each interpreted it differently. MT assumes that the expression “sons of God” refers to Israel (cf. Hos. 1:10), while LXX has assumed that the phrase refers to the angelic heavenly assembly (Pss 29:1; 89:6; cf. as well Ps 82). The phrase is also attested in Ugaritic, where it refers to the high god El’s divine assembly. According to the latter view, which is reflected in the translation, the Lord delegated jurisdiction over the nations to his angelic host (cf. Dan. 10:13-21), while reserving for himself Israel, over whom he rules directly. For a defense of the view taken here, see M. S. Heiser, “Deuteronomy 32:8 and the Sons of God,” BSac 158 (2001): 52-74.
15 tc Heb “the portion of his inheritance.” The LXX and Smr add “Israel” and BHS suggests the reconstruction: “The
16 tn Heb “he.” The referent (the Lord) has been specified in the translation for clarity.
17 tn The reference is to “his people/Jacob” (cf. v. 9), that is, Israel (using a collective singular). The singular pronouns are replaced by plural ones throughout vv. 10-14 by some English versions as an aid to the modern reader (cf. NAB, NCV, TEV, NLT).
18 tn Heb “in an empty, howling wasteland.” The word “howling” is derived from a verbal root that typically refers to the wailing of mourners. Here it likely refers to the howling of desert animals, or perhaps to the howling wind, in which case one may translate, “in an empty, windy wasteland.”
19 tn Heb “was surrounding him.” The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing care during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.
20 tn Heb “he gave him understanding.” The form of the suffix on this verb form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.
21 tn The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing protection during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.
22 tn Heb “the little man.” The term אִישׁוֹן (’ishon) means literally “little man,” perhaps because when one looks into another’s eyes he sees himself reflected there in miniature. See A. Harman, NIDOTTE 1:391.
23 tn The prefixed verbal form is an imperfect, indicating habitual or typical behavior. The parallel verb (cf. “hovers” in the next line) is used in the same manner.
24 tn Heb “he”; the referent (the
25 tn The form of the suffix on this and the following verb forms (cf. “lifted him up”) indicates that the verbs are preterites, not imperfects. As such they simply state the action factually. The use of the preterite here suggests that the preceding verb (cf. “spread out”) is preterite as well.
26 tn The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing guidance during the period in view.
27 tn The form of the suffix on this verbal form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. Note as well the preterites with vav (ו) consecutive that follow in the verse.
28 tn Heb “he made him suck honey from the rock.”
29 tn Heb “oil,” but this probably refers to olive oil; see note on the word “rock” at the end of this verse.
30 tn Heb “flinty.”
31 sn Olive oil from rock probably suggests olive trees growing on rocky ledges and yet doing so productively. See E. H. Merrill, Deuteronomy (NAC), 415; cf. TEV “their olive trees flourished in stony ground.”
32 tn To make the continuity of the referent clear, some English versions substitute “Jacob” here (NAB, NRSV) while others replace “Jeshurun” with “Israel” (NCV, CEV, NLT) or “the Lord’s people” (TEV).
sn Jeshurun is a term of affection derived from the Hebrew verb יָשַׁר (yashar, “be upright”). Here it speaks of Israel “in an ideal situation, with its ‘uprightness’ due more to God’s help than his own efforts” (M. Mulder, TDOT 6:475).
33 tc The LXX reads the third person masculine singular (“he”) for the MT second person masculine singular (“you”), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning.
34 tc Heb “with strange (things).” The Vulgate actually supplies diis (“gods”).
35 tn Heb “abhorrent (things)” (cf. NRSV). A number of English versions understand this as referring to “idols” (NAB, NIV, NCV, CEV), while NLT supplies “acts.”
36 tn Heb “your fathers.”
37 tc The Hebrew text is corrupt here; the translation follows the suggestion offered in HALOT 1477 s.v. שׁיה. Cf. NASB, NLT “You neglected”; NIV “You deserted”; NRSV “You were unmindful of.”
38 tn Heb “I will hide my face from them.”
39 tn Heb “sons” (so NAB, NASB); TEV “unfaithful people.”
40 sn They have made me jealous. The “jealousy” of God is not a spirit of pettiness prompted by his insecurity, but righteous indignation caused by the disloyalty of his people to his covenant grace (see note on the word “God” in Deut 4:24). The jealousy of Israel, however (see next line), will be envy because of God’s lavish attention to another nation. This is an ironic wordplay. See H. Peels, NIDOTTE 3:938-39.
41 tn Heb “what is not a god,” or a “nondeity.”
42 tn Heb “their empty (things).” The Hebrew term used here to refer pejoratively to the false gods is הֶבֶל (hevel, “futile” or “futility”), used frequently in Ecclesiastes (e.g., Eccl 1:1, “Futile! Futile!” laments the Teacher, “Absolutely futile! Everything is futile!”).
43 tn Heb “what is not a people,” or a “nonpeople.” The “nonpeople” (לֹא־עָם, lo’-’am) referred to here are Gentiles who someday would become God’s people in the fullest sense (cf. Hos 1:9; 2:23).
44 tn Heb “a foolish nation” (so KJV, NAB, NRSV); NIV “a nation that has no understanding”; NLT “I will provoke their fury by blessing the foolish Gentiles.”
45 tn Or “to the lowest depths of the earth”; cf. NAB “to the depths of the nether world”; NIV “to the realm of death below”; NLT “to the depths of the grave.”
sn Sheol refers here not to hell and hell-fire – a much later concept – but to the innermost parts of the earth, as low down as one could get. The parallel with “the foundations of the mountains” makes this clear (cf. Pss 9:17; 16:10; 139:8; Isa 14:9, 15; Amos 9:2).
46 tn Heb “upon them.”
47 tn The Hebrew term קֶטֶב (qetev) is probably metaphorical here for the sting of a disease (HALOT 1091-92 s.v.).
48 tn A verb is omitted here in the Hebrew text; for purposes of English style one suitable to the context is supplied.
49 tc The LXX reads “I said I would scatter them.” This reading is followed by a number of English versions (e.g., KJV, ASV, NIV, NCV, NRSV, NLT, CEV).
50 tn Heb “anger.”
51 tn Heb “lest.”
52 tn Heb “Our hand is high.” Cf. NAB “Our own hand won the victory.”
53 tn The words “man” and “of them” are not in the Hebrew text, but are supplied in the translation for clarity.
54 tn Heb “sold them” (so NAB, NIV, NRSV, NLT).
55 tn Heb “their,” but the referent (enemies) is specified in the translation for the sake of clarity.
56 tn Heb “vine.”
57 sn Sodom…Gomorrah. The term “vine” is a reference to the pagan deities which, the passage says, find their ultimate source in Sodom and Gomorrah, that is, in the soil of perversion exemplified by these places (cf. Gen 18:20; 19:4-28; Isa 1:10; 3:9; Jer 23:14; Lam 4:6; Ezek 16:44-52; Matt 10:15; 11:23-24).
58 tn Verses 34-35 appear to be a quotation of the
59 tn Heb “prepared things,” “impending things.” See BDB 800 s.v. עָתִיד.
60 tn The translation understands the verb in the sense of “be grieved, relent” (cf. HALOT 689 s.v. נחם hitp 2); cf. KJV, ASV “repent himself”; NLT “will change his mind.” Another option is to translate “will show compassion to” (see BDB 637 s.v. נחם); cf. NASB, NIV, NRSV.
61 tn Verses 39-42 appear to be a quotation of the
62 tn Heb “deliver from” (so NRSV, NLT).
63 tn Heb “judgment.” This is a metonymy, a figure of speech in which the effect (judgment) is employed as an instrument (sword, spear, or the like), the means, by which it is brought about.
64 tn The Hebrew term שָׂנֵא (sane’, “hate”) in this covenant context speaks of those who reject Yahweh’s covenant overtures, that is, who disobey its stipulations (see note on the word “rejecting” in Deut 5:9; also see Deut 7:10; 2 Chr 19:2; Ps 81:15; 139:20-21).
65 tn Or “head” (the same Hebrew word can mean “head” in the sense of “leader, chieftain” or “head” in the sense of body part).
66 tn Heb “Hoshea” (so KJV, ASV), another name for the same individual (cf. Num 13:8, 16).
67 sn Abarim. This refers to the high plateau region of the Transjordan, the highest elevation of which is Mount Pisgah (or Nebo; cf. Deut 34:1). See also the note on the name “Pisgah” in Deut 3:17.
68 map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
69 tn In the Hebrew text the forms translated “you will die…and join” are imperatives, but the actions in view cannot really be commanded. The imperative is used here in a rhetorical, emphatic manner to indicate the certainty of Moses’ death on the mountain. On the rhetorical use of the imperative see IBHS 572 §34.4c.
70 tn Heb “be gathered to your people.” The same phrase occurs again later in this verse.
71 sn Mount Hor. See note on the name “Moserah” in Deut 10:6.
72 tn The use of the plural (“you”) in the Hebrew text suggests that Moses and Aaron are both in view here, since both had rebelled at some time or other, if not at Meribah Kadesh then elsewhere (cf. Num 20:24; 27:14).
73 tn Heb “did not esteem me holy.” Cf. NIV “did not uphold my holiness”; NLT “failed to demonstrate my holiness.”
74 tn Heb “do justice and righteousness.”
75 tn Heb “be surety for your servant for good.”
76 tn Heb “my eyes fail for your deliverance.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See the similar phrase in v. 82.
77 tn Heb “and for the word of your faithfulness.”
78 tn Heb “do with your servant according to your loyal love.”
79 tn or “know.” The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
80 tn “For this reason” connects logically with the statement made in v. 126. Because the judgment the psalmist fears (see vv. 119-120) is imminent, he remains loyal to God’s law.
81 tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the kaf (כ) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the lamed (ל) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138.
82 tn Heb “every false path.”
83 tn Heb “the doorway of your words gives light.” God’s “words” refer here to the instructions in his law (see vv. 9, 57).
84 tn Heb “it [i.e., the doorway] gives.”
85 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. See Pss 19:7; 116:6.
86 tn The verb occurs only here in the OT.
87 tn Heb “according to custom toward the lovers of your name.” The “lovers of” God’s “name” are the
88 tn God’s “word” refers here to his law (see v. 11).
89 tn Or “redeem me.”
90 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
91 tn Heb “cause your face to shine.”
92 tn Heb “[with] flowing streams my eyes go down.”
93 tn Heb “they”; even though somewhat generic, the referent (people) has been specified in the translation for clarity.
94 tn Heb “you commanded [in] justice your rules.”
95 tn or “zeal.”
96 tn Heb “destroys,” in a hyperbolic sense.
97 tn Heb “your words.”
98 tn Heb “your justice [is] justice forever.”
99 tn Or “truth.”
100 tn Heb “find.”
101 tn Heb “just are your rules forever.”
102 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
103 tn Heb “short” (so NAB, NASB, NIV, NRSV).
104 tn Heb “or his ear too heavy [i.e., “dull”] to hear.”
105 tn Heb “and your sins have caused [his] face to be hidden from you so as not to hear.”
106 tn Heb “no one pleads with justice.”
107 tn Heb “nothing”; NAB “emptiness.”
108 tn Or “trouble” (NIV), or “harm.”
109 tn Heb “that which is pressed in hatches [as] a snake.”
110 tn Heb “their deeds are deeds of sin, and the work of violence [is] in their hands.”
111 tn Heb “their feet run to evil.”
112 tn Heb “they quickly pour out innocent blood.”
113 tn Heb “their thoughts are thoughts of sin, destruction and crushing [are] in their roadways.”
114 tn Heb “a way of peace they do not know, and there is no justice in their pathways.”
115 tn Heb “their paths they make crooked, everyone who walks in it does not know peace.”
116 tn מִשְׁפָּט (mishpat), which refers to “justice” in the earlier verses, here refers to “justice from God,” or “vindication.” Because the people are unjust, God refuses to vindicate them before their enemies. See v. 11.
117 sn The prophet speaks on behalf of the sinful nation and confesses its sins.
118 sn Light here symbolizes prosperity and blessing.
119 tn Heb “but, look, darkness”; NIV “but all is darkness.”
120 tn The words “we wait for” are supplied in the translation; the verb is understood by ellipsis (note the preceding line).
121 tn The plural noun form may indicate degree here.
122 tn Or “walk about”; NCV “all we have is darkness.”
123 tn The plural noun form may indicate degree here.
124 tn Heb “like there are no eyes.”
125 tn Heb among the strong, like dead men.”
127 tn Heb “for many are our rebellious deeds before you.”
128 tn Heb “indeed [or “for”] our rebellious deeds (are) with us, and our sins, we know them.”
129 tn Heb “speaking.” A new sentence was started here in the translation for stylistic reasons.
130 tn Heb “conceiving and uttering from the heart words of falsehood.”
131 tn Or “righteousness” (ASV, NASB, NIV, NRSV); KJV, NAB “justice.”
132 tn Or “for” (KJV, NRSV).
133 tn Heb “and it is displeasing in his eyes.”
134 tn Heb “man” (so KJV, ASV); TEV “no one to help.”
135 tn Or “appalled” (NAB, NIV, NRSV), or “disgusted.”
136 tn Heb “and his arm delivers for him.”
137 tn Heb “and his justice [or “righteousness”] supports him.”
138 tn Or “righteousness” (KJV, NASB, NIV, NRSV, NLT); NCV “goodness.”
139 tn Or “a breastplate” (traditional; so many English versions); TEV “a coat of armour.”
140 tn Heb “and [as] a helmet deliverance on his head.”
141 tn Heb “and he puts on the clothes of vengeance [as] a garment.”
142 tn Heb “in accordance with deeds, so he repays, anger to his adversaries, repayment to his enemies.”
143 tn Or “islands” (KJV, NIV).
144 tc Heb “fear.” A few medieval Hebrew
145 tn Heb “and they fear from the west the name of the Lord.”
146 tn Heb “and from the rising of the sun his splendor.”
147 tn Heb “narrow”; NAB, NIV, NRSV “pent-up.”
148 tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see 30:28).
149 tn Or “redeemer.” See the note at 41:14.
150 tn Heb “and to those who turn from rebellion in Jacob.”
151 tn Or “my covenant with” (so many English versions); NCV “my agreement with.”
sn The Lord promises the repentant (note “to them”) that they and their offspring will possess his spirit and function as his spokesmen. In this regard they follow in the footsteps of the Lord’s special servant. See 42:1; 49:2; 51:16.
152 tn Heb “from now and on into the future.”
153 sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action.
154 tn Grk “by [the measure] with which you measure it will be measured to you.”
155 tn Here δέ (de) has not been translated.
156 sn The term translated speck refers to a small piece of wood, chaff, or straw; see L&N 3.66.
157 tn Or “do not notice.”
158 sn The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
159 tn Grk “how will you say?”
160 tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).
161 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
162 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.
163 sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.
164 tn Grk “Or is there.”
165 sn The two questions of vv. 9-10 expect the answer, “No parent would do this!”
166 tn The participle ὄντες (ontes) has been translated concessively.
167 sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.
168 tn Grk “Therefore in.” Here οὖν (oun) has not been translated.
169 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
170 sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.
171 tn Grk “is.”
172 sn Sheep’s clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.
173 tn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.
174 sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.
175 tn Grk “rotten.” The word σαπρός, modifying “tree” in both v. 17 and 18, can also mean “diseased” (L&N 65.28).
176 sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
177 tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.
178 tn Grk “workers of lawlessness.”
179 tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.
180 tn Grk “will be like.” The same phrase occurs in v. 26.
181 tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.
182 tn Grk “the rivers.”
183 tn Grk “and great was its fall.”
184 tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
185 sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
186 tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.
