Mazmur 119:97-105

מ (Mem)

119:97 O how I love your law!

All day long I meditate on it.

119:98 Your commandments ¹  make me wiser than my enemies,

for I am always aware of them.

119:99 I have more insight than all my teachers,

for I meditate on your rules.

119:100 I am more discerning than those older than I,

for I observe your precepts.

119:101 I stay away ²  from the evil path,

so that I might keep your instructions. ³ 

119:102 I do not turn aside from your regulations,

for you teach me.

119:103 Your words are sweeter

in my mouth than honey! ⁴ 

119:104 Your precepts give me discernment.

Therefore I hate all deceitful actions. ⁵ 

נ (Nun)

119:105 Your word ⁶  is a lamp to walk by,

and a light to illumine my path. ⁷ 

Amsal 1:5

1:5 (Let the wise also ⁸  hear ⁹  and gain ¹⁰  instruction,

and let the discerning ¹¹  acquire ¹²  guidance! ¹³ )

Amsal 2:1-11

Benefits of Seeking Wisdom ¹⁴ 

2:1 My child, ¹⁵  if ¹⁶  you receive my words,

and store up ¹⁷  my commands within you,

2:2 by making ¹⁸  your ear ¹⁹  attentive to wisdom,

and ²⁰  by turning ²¹  your heart ²²  to understanding,

2:3 indeed, if ²³  you call out for ²⁴  discernment ²⁵  –

raise your voice ²⁶  for understanding –

2:4 if ²⁷  you seek ²⁸  it like silver, ²⁹ 

and search for it ³⁰  like hidden treasure,

2:5 then you will understand ³¹  how to fear the Lord, ³² 

and you will discover ³³  knowledge ³⁴  about God. ³⁵ 

2:6 For ³⁶  the Lord gives ³⁷  wisdom,

and from his mouth ³⁸  comes ³⁹  knowledge and understanding.

2:7 He stores up ⁴⁰  effective counsel ⁴¹  for the upright, ⁴² 

and is like ⁴³  a shield ⁴⁴  for those who live ⁴⁵  with integrity, ⁴⁶ 

2:8 to guard ⁴⁷  the paths of the righteous ⁴⁸ 

and to protect ⁴⁹  the way of his pious ones. ⁵⁰ 

2:9 Then you will understand ⁵¹  righteousness and justice

and equity – every ⁵²  good ⁵³  way. ⁵⁴ 

2:10 For wisdom will enter your heart, ⁵⁵ 

and moral knowledge ⁵⁶  will be attractive ⁵⁷  to you. ⁵⁸ 

2:11 Discretion ⁵⁹  will protect you, ⁶⁰ 

understanding will guard you,

Amsal 4:18-19

4:18 But the path of the righteous is like the bright morning light, ⁶¹ 

growing brighter and brighter ⁶²  until full day. ⁶³ 

4:19 The way of the wicked is like gloomy darkness; ⁶⁴ 

they do not know what causes them to stumble. ⁶⁵ 

Amsal 6:23

6:23 For the commandments ⁶⁶  are like ⁶⁷  a lamp, ⁶⁸ 

instruction is like a light,

and rebukes of discipline are like ⁶⁹  the road leading to life, ⁷⁰ 

Amsal 20:27

20:27 The human spirit ⁷¹  is like ⁷²  the lamp ⁷³  of the Lord,

searching all his innermost parts. ⁷⁴ 

Yesaya 8:20

8:20 Then you must recall the Lord’s instructions and the prophetic testimony of what would happen. ⁷⁵  Certainly they say such things because their minds are spiritually darkened. ⁷⁶ 

Yesaya 42:16

42:16 I will lead the blind along an unfamiliar way; ⁷⁷ 

I will guide them down paths they have never traveled. ⁷⁸ 

I will turn the darkness in front of them into light,

and level out the rough ground. ⁷⁹ 

This is what I will do for them.

I will not abandon them.

Hosea 6:3

6:3 So let us acknowledge him! ⁸⁰ 

Let us seek ⁸¹  to acknowledge ⁸²  the Lord!

He will come to our rescue as certainly as the appearance of the dawn,

as certainly as the winter rain comes,

as certainly as the spring rain that waters the land.”

Matius 13:11-12

13:11 He replied, ⁸³  “You have been given ⁸⁴  the opportunity to know ⁸⁵  the secrets ⁸⁶  of the kingdom of heaven, but they have not. 13:12 For whoever has will be given more, and will have an abundance. But whoever does not have, even what he has will be taken from him. ⁸⁷ 

Matius 13:52

13:52 Then he said to them, “Therefore every expert in the law ⁸⁸  who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”

Markus 4:24-25

4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, ⁸⁹  and more will be added to you. 4:25 For whoever has will be given more, but ⁹⁰  whoever does not have, even what he has will be taken from him.” ⁹¹ 

Markus 4:2

4:2 He taught them many things in parables, ⁹²  and in his teaching said to them:

Kolose 4:6

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Efesus 4:14

4:14 So ⁹³  we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. ⁹⁴ 

Kolose 3:16

3:16 Let the word of Christ ⁹⁵  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ⁹⁶  in your hearts to God.

Kolose 3:2

3:2 Keep thinking about things above, not things on the earth,

Titus 3:15

3:15 Everyone with me greets you. Greet those who love us in the faith. ⁹⁷  Grace be with you all. ⁹⁸ 

Ibrani 5:14

5:14 But solid food is for the mature, whose perceptions are trained by practice to discern both good and evil.

Yakobus 1:25

1:25 But the one who peers into the perfect law of liberty and fixes his attention there, ⁹⁹  and does not become a forgetful listener but one who lives it out – he ¹⁰⁰  will be blessed in what he does. ¹⁰¹ 

Yakobus 1:2

Joy in Trials

1:2 My brothers and sisters, ¹⁰²  consider it nothing but joy ¹⁰³  when you fall into all sorts of trials,

Pengkhotbah 3:18

3:18 I also thought to myself, “It is ¹⁰⁴  for the sake of people, ¹⁰⁵ 

so God can clearly ¹⁰⁶  show ¹⁰⁷  them that they are like animals.

[119:98]  ¹ tn The plural form needs to be revocalized as a singular in order to agree with the preceding singular verb and the singular pronoun in the next line. The Lord’s “command” refers here to the law (see Ps 19:8).

[119:101]  ² tn Heb “I hold back my feet.”

[119:101]  ³ tn Heb “your word.” Many medieval Hebrew mss read the plural.

[119:103]  ⁴ tn Heb “How smooth they are to my palate, your word, more than honey to my mouth.” A few medieval Hebrew mss, as well as several other ancient witnesses, read the plural “your words,” which can then be understood as the subject of the plural verb “they are smooth.”

[119:104]  ⁵ tn Heb “every false path.”

[119:105]  ⁶ tn Many medieval Hebrew mss read the plural (“words”).

[119:105]  ⁷ tn Heb “[is] a lamp for my foot and a light for my path.”

[1:5]  ⁸ tn The term “also” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[1:5]  sn Verse 5 functions as a parenthesis in the purpose statements of 1:1-7. There are two purpose statements in 1:2 (“to know wisdom” and “to discern sayings”). The first is stated in detail in 1:3-4, first from the perspective of the student then the teacher. 1:6 will state the second purpose of 1:2. But between the two the writer notes that even the wise can become wiser. The book is not just for neophytes; it is for all who want to grow in wisdom.

[1:5]  ⁹ tn The verb יִשְׁמַע (yishma’) functions as a jussive of advice or counsel (“Let him hear!”) rather than a customary imperfect (“he will hear”). The jussive is supported by the parallelism with the following Hiphil jussive וְיוֹסֶף (vÿyosef, “Let him add!”).

[1:5]  ¹⁰ tn Heb “add.”

[1:5]  ¹¹ tn The Niphal substantival participle נָבוֹן (navon, “discerning”), rather than the noun, is used to describe a person who is habitually characterized by discernment. 1:5 forms a striking contrast to 1:4 – there was the simpleton and the youth, here the wise and discerning. Both need this book.

[1:5]  ¹² tn The Hiphil verb וְיוֹסֶף (vÿyosef) is a jussive rather than an imperfect as the final short vowel (segol) and accent on the first syllable shows (BDB 415 s.v. יָסַף Hiph).

[1:5]  ¹³ tn The noun תַּחְבֻּלָה (takhbulah, “direction; counsel”) refers to moral guidance (BDB 287 s.v.). It is related to חֹבֵל (khovel, “sailor”), חִבֵּל (khibel, “mast”) and חֶבֶל (khevel, “rope; cord”), so BDB suggests it originally meant directing a ship by pulling ropes on the mast. It is used in a concrete sense of God directing the path of clouds (Job 37:12) and in a figurative sense of moral guidance (Prov 11:14; 20:18; 24:6). Here it refers to the ability to steer a right course through life (A. Cohen, Proverbs, 2).

[2:1]  ¹⁴ sn The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).

[2:1]  ¹⁵ tn Heb “my son.”

[2:1]  ¹⁶ sn Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if…”) encompasses vv. 1-4 and (2) the apodosis (“then…”) consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle אָז (’az, “then”).

[2:1]  ¹⁷ sn The verb “to store up” (צָפַן, tsafan; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” (לָקַח, laqakh) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43).

[2:2]  ¹⁸ tn The Hiphil infinitive construct לְהַקְשִׁיב (lÿhaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.

[2:2]  ¹⁹ sn The word “ear” is a metonymy of cause; the word is used as the instrument of hearing. But in parallelism with “heart” it indicates one aspect of the mental process of hearing and understanding. A “hearing ear” describes an obedient or responsive person (BDB 24 s.v. אֹזֶן 2).

[2:2]  ²⁰ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[2:2]  ²¹ tn The Hiphil imperfect (“by turning”) continues the nuance introduced by the infinitive construct in the first colon (GKC 352 §114.r). The verb נָטָה (natah) normally means “to stretch out” and only occasionally “to turn” or “to incline” one’s heart to something, as is the case here.

[2:2]  ²² tn Or “mind” (the center of the will, the choice).

[2:3]  ²³ tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.

[2:3]  ²⁴ tn Heb “summon.”

[2:3]  ²⁵ sn The noun recalls the second purpose of the book (1:2). It is also cognate to the last word of 2:2, forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned.

[2:3]  ²⁶ tn Heb “give your voice”; the expression is idiomatic for raising or lifting the voice to make a sound that carries further (e.g., Jer 2:15). This deliberate expression indicates that something significant is being uttered. J. H. Greenstone says, “If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts” (Proverbs, 17).

[2:4]  ²⁷ tn The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5.

[2:4]  ²⁸ tn The verb בָּקַשׁ (baqash) means “to search for; to seek; to investigate” (BDB 134 s.v.). This calls for the same diligence one would have in looking for silver.

[2:4]  ²⁹ sn The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.

[2:4]  ³⁰ sn The verb חָפַשׂ (khafas) means “to dig; to search” (BDB 344 s.v.; cf. NCV “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding.

[2:5]  ³¹ tn The verb בִּין (bin, “to perceive; to understand; to discern”) refers to ability to grasp, discern or be sensitive to what it means to fear the Lord.

[2:5]  ³² tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear and reverence.

[2:5]  ³³ tn Heb “find” (so KJV, NAB, NIV, NRSV).

[2:5]  ³⁴ tn The term דַּעַת (da’at, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18).

[2:5]  ³⁵ tn Heb “knowledge of God.” The noun is an objective genitive.

[2:6]  ³⁶ tn This is a causal clause. The reason one must fear and know the Lord is that he is the source of true, effectual wisdom.

[2:6]  ³⁷ tn The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.

[2:6]  ³⁸ sn This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father.

[2:6]  ³⁹ tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[2:7]  ⁴⁰ tc The form is a Kethib/Qere reading. The Kethib וְצָפַן (vÿtsafan; Qal perfect + vav consecutive) is supported by the LXX and Syriac. The Qere יִצְפֹּן (yitspon; Qal imperfect) is supported by the Aramaic Targum of Prov 2:7 (the Aramaic translations of the Hebrew scriptures were called Targums) and Latin Vulgate. Internal evidence favors the imperfect; another imperfect appears in v. 6a with a similar sense. The Qere is normally preferred; the scribes are indicating that the received reading is corrupt. The Kethib reflects orthographic confusion between י (yod) and ו (vav). As in v. 6a, this Qal imperfect functions as a habitual imperfect describing a universal truth in past, present and future.

[2:7]  sn The verbal root צָפַן (tsafan, “to store up; to treasure up”) is repeated in 2:1 and 2:7. In 2:1, it is the responsibility of man to “store up” wisdom; but in 2:7, it is God who “stores up” wisdom for the wise person who seeks him.

[2:7]  ⁴¹ tn The noun תּוּשִׁיָּה (tushiyyah) has a two-fold range of meanings: (1) “sound wisdom” (so KJV, NRSV); “effective counsel” and (2) result (metonymy of effect): “abiding success” (BDB 444 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 388; cf. NIV “victory”). It refers to competent wisdom and its resultant ability to achieve moral success (W. McKane, Proverbs [OTL], 80).

[2:7]  ⁴² sn The Hebrew word translated “upright” (יָשָׁר, yashar) is one of the terms used for the righteous. It points to the right conduct of the believer – that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with “those who walk in integrity.”

[2:7]  ⁴³ 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.

[2:7]  ⁴⁴ tn The word can be taken as in apposition explaining the subject of the first colon – the Lord is a shield, the Lord stores up. The word then is a metaphor for the protection afforded by the Lord.

[2:7]  ⁴⁵ tn Heb “walk.” The verb “to walk” (הָלַךְ, halakh) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life (BDB 234 s.v. 3.e).

[2:7]  ⁴⁶ tn Heb “those who walk of integrity.” The noun תֹם (tom, “integrity”) functions as a genitive of manner.

[2:8]  ⁴⁷ tn The infinitive construct לִנְצֹר (lintsor, “to guard”) designates the purpose of the Lord giving “effective counsel” and being a “shield” to the upright. The verb נָצַר (natsar, “to guard”) has a broad range of meanings: (1) to watch over, guard or protect a vineyard from theft (Prov 27:18); (2) to guard one’s lips or heart from evil (Prov 4:23; 13:3); (3) to protect a person from moral or physical danger (Prov 2:8, 11; 4:6; 13:6; 20:28; 22:12; 24:12) and (4) to guard with fidelity = to observe commands, law or covenant (Prov 3:1, 21; 4:13; 5:2; 6:20; 28:7; see BDB 665-66 s.v.). Here God guards the way of the just, that is, the course and conduct of life from the influence of evil.

[2:8]  ⁴⁸ tn Heb “paths of righteousness.” The word “righteousness” is a possessive genitive, signifying the ways that the righteous take.

[2:8]  ⁴⁹ tn The imperfect tense verb יִשְׁמֹר (yishmor, “to protect”) continues the syntactical nuance of the preceding infinitive construct of purpose.

[2:8]  ⁵⁰ tc The Kethib is the singular noun + 3rd person masculine singular suffix חֲסִידוֹ (khasido) “his pious one.” The Qere reads the plural noun + 3rd person masculine singular suffix חֲסִידָיו (khasidav) “his pious ones.” The LXX εὐλαβουμένων αὐτόν (eujlaboumenwn aujton) supports the Qere reading.

[2:8]  tn The noun חֶסֶד (khesed, “the pious”) describes those who show “covenantal faithful love” or “loyal love” to God and his people. The description of the righteous by this term indicates their active participation in the covenant, for which God has promised his protection.

[2:9]  ⁵¹ tn Heb “discern.” See preceding note on בִּין (bin) in 2:5.

[2:9]  ⁵² tn The phrase “every good way” functions appositionally to the preceding triad of righteous attributes, further explaining and defining them.

[2:9]  ⁵³ tn Heb “every way of good.” The term טוֹב (tov, “good”) functions as an attributive genitive: “good way.”

[2:9]  ⁵⁴ tn Heb “track”; KJV, NIV, NRSV “path.” The noun מַעְגַּל (ma’gal) is used (1) literally of “wagon-wheel track; firm path” and (2) figuratively (as a metaphor) to describe the course of life (Pss 17:5; 23:3; 140:6; Prov 2:9, 15, 18; 4:11, 26; 5:6, 21; Isa 26:7; 59:8; see BDB 722-23 s.v. 2; KBL 2:609). It is related to the feminine noun עֲגָלָה (’agalah, “cart”) and the verb עָגַל (’agal) “to be round” (Qal) and “to roll” (Niphal). As a wagon-wheel cuts a deep track in a much traversed dirt road, so a person falls into routines and habits that reveal his moral character. In Proverbs the “paths” of the righteous are characterized by uprightness and integrity.

[2:10]  ⁵⁵ tn The noun לֵב (lev, “heart”) functions as a metonymy of association for “mind” and “thoughts” (BDB 524 s.v. 3). It represents the center of the inner life where the volition and emotions join to bring about actions. It is used here in parallelism with נֶפֶשׁ (nefesh, “soul”), for which see note.

[2:10]  ⁵⁶ tn Heb “knowledge.” For the noun דַּעַת (da’at), see the note on 1:7.

[2:10]  ⁵⁷ tn Heb “pleasant.” The verb יִנְעָם (yin’am, “to be pleasant”) describes what is attractive. It is used of being physically attracted to one’s lover (Song 7:7) or to a close friendship (2 Sam 1:26). Here wisdom becomes attractive to the righteous, that is, the righteous desires to acquire it.

[2:10]  ⁵⁸ tn Heb “your soul.” The term נַפְשְׁךָ (nafshÿkha, “your soul”) functions as a synecdoche of part (= soul) for the whole person (= you); see BDB 660 s.v. 4.a.2. It also might function as a metonymy of association for emotions and passions (BDB 660 s.v. 6) or mental cognition (BDB 660 s.v. 7).

[2:11]  ⁵⁹ tn The word מְזִמָּה (mÿzimmah, “discretion”) is the ability to know the best course of action for achieving one’s goal. It is knowledge and understanding with a purpose. This kind of knowledge enables one to make the right choices that will protect him from blunders and their consequences (cf. NLT “wise planning”; CEV “sound judgment”).

[2:11]  ⁶⁰ tn Heb “will watch over you.”

[4:18]  ⁶¹ tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ’or) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe – the opposite of what darkness represents.

[4:18]  ⁶² tn The construction uses the Qal active participle of הָלַךְ (halakh) in a metaphorical sense to add the idea of continuance or continually to the participle הוֹלֵךְ (holekh). Here the path was growing light, but the added participle signifies continually.

[4:18]  ⁶³ tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.

[4:19]  ⁶⁴ sn The simile describes ignorance or spiritual blindness, sinfulness, calamity, despair.

[4:19]  ⁶⁵ tn Heb “in what they stumble.”

[6:23]  ⁶⁶ tn Heb “the commandment” (so KJV, NASB, NRSV).

[6:23]  ⁶⁷ 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.

[6:23]  ⁶⁸ sn The terms “lamp,” “light,” and “way” are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life.

[6:23]  ⁶⁹ 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.

[6:23]  ⁷⁰ tn Heb “the way of life” (so KJV, NASB, NRSV); NIV, NLT “the way to life.” The noun “life” is a genitive following the construct “way.” It could be an attributive genitive modifying the kind of way/course of life that instruction provides, but it could also be objective in that the course of life followed would produce and lead to life.

[20:27]  ⁷¹ sn The expression translated “the human spirit” is the Hebrew term נִשְׁמַת (nishmat), a feminine noun in construct. This is the inner spiritual part of human life that was breathed in at creation (Gen 2:7) and that constitutes humans as spiritual beings with moral, intellectual, and spiritual capacities.

[20:27]  ⁷² tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[20:27]  ⁷³ tn The “lamp” is the metaphor in the line; it signifies that the human spirit functions as a conscience, enabling people to know and please God, and directing them in choices that will be life-giving. E. Loewenstamm unnecessarily reads נִיר (nir, “to plow”) instead of נֵר (ner, “lamp”) to say that God plows and examines the soul (“Remarks on Proverbs 17:12 and 20:27,” VT 37 [1967]: 233). The NIV supplies a verb (“searches”) from the second half of the verse, changing the emphasis somewhat.

[20:27]  ⁷⁴ tn Heb “all the chambers of the belly.” This means “the inner parts of the body” (BDB 293 s.v. חֶדֶר); cf. NASB “the innermost parts of his being.”

[8:20]  ⁷⁵ tn Heb “to [the] instruction and to [the] testimony.” The words “then you must recall” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20a are one long sentence, reading literally, “When they say to you…, to the instruction and to the testimony.” On the identity of the “instruction” and “testimony” see the notes at v. 16.

[8:20]  ⁷⁶ tn Heb “If they do not speak according to this word, [it is] because it has no light of dawn.” The literal translation suggests that “this word” refers to the instruction/testimony. However, it is likely that אִם־לֹא (’im-lo’) is asseverative here, as in 5:9. In this case “this word” refers to the quotation recorded in v. 19. For a discussion of the problem see J. N. Oswalt, Isaiah (NICOT), 230, n. 9. The singular pronoun in the second half of the verse is collective, referring back to the nation (see v. 19b).

[42:16]  ⁷⁷ tn Heb “a way they do not know” (so NASB); NRSV “a road they do not know.”

[42:16]  ⁷⁸ tn Heb “in paths they do not know I will make them walk.”

[42:16]  ⁷⁹ tn Heb “and the rough ground into a level place.”

[6:3]  ⁸⁰ tn The object (“him”) is omitted in the Hebrew text, but supplied in the translation for clarity.

[6:3]  ⁸¹ tn Heb “let us pursue in order to know.” The Hebrew term רָדַף (radaf, “to pursue”) is used figuratively: “to aim to secure” (BDB 923 s.v. רָדַף 2). It describes the pursuit of a moral goal: “Do not pervert justice…nor accept a bribe…pursue [רָדַף] justice” (Deut 16:20); “those who pursue [רָדַף] righteousness and who seek [בָּקַשׁ, baqash] the Lord” (Isa 51:1); “He who pursues [רָדַף] righteousness and love finds life, prosperity, and honor” (Prov 21:20); “Seek [בָּקַשׁ] peace and pursue [רָדַף] it” (Ps 34:15); “they slander me when I pursue [רָדַף] good” (Ps 38:21).

[6:3]  ⁸² tn The Hebrew infinitive construct with לְ (lamed) denotes purpose: “to know” (לָדַעַת, lada’at).

[13:11]  ⁸³ tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[13:11]  ⁸⁴ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[13:11]  ⁸⁵ tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[13:11]  ⁸⁶ tn Grk “the mysteries.”

[13:11]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[13:12]  ⁸⁷ sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.

[13:52]  ⁸⁸ tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].

[4:24]  ⁸⁹ tn Grk “by [the measure] with which you measure it will be measured to you.”

[4:25]  ⁹⁰ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:25]  ⁹¹ sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.

[4:2]  ⁹² sn Though parables can contain a variety of figures of speech (cf. 2:19-22; 3:23-25; 4:3-9, 26-32; 7:15-17; 13:28), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

[4:14]  ⁹³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:14]  ⁹⁴ tn While the sense of the passage is clear enough, translation in English is somewhat difficult. The Greek says: “by the trickery of men, by craftiness with the scheme of deceit.” The point is that the author is concerned about Christians growing into maturity. He is fearful that certain kinds of very cunning people, who are skilled at deceitful scheming, should come in and teach false doctrines which would in turn stunt the growth of the believers.

[3:16]  ⁹⁵ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ⁹⁶ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[3:15]  ⁹⁷ tn Or “faithfully.”

[3:15]  ⁹⁸ tc Most witnesses (א² D¹ F G H Ψ 0278 Ï lat sy bo) conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, early and excellent witnesses (א* A C D* 048 33 81 1739 1881 sa) lack the particle, rendering the omission the preferred reading.

[1:25]  ⁹⁹ tn Grk “continues.”

[1:25]  ¹⁰⁰ tn Grk “this one.”

[1:25]  ¹⁰¹ tn Grk “in his doing.”

[1:2]  ¹⁰² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.

[1:2]  ¹⁰³ tn Grk “all joy,” “full joy,” or “greatest joy.”

[3:18]  ¹⁰⁴ tn The phrase “it is” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:18]  ¹⁰⁵ tn Heb “the sons of man.” The phrase עַל־דִּבְרַת בְּנֵי הָאָדָם (’al-divrat bÿne ha’adam) is handled variously: (1) introduction to the direct discourse: “I said to myself concerning the sons of men” (NASB), (2) direct discourse: “I thought, ‘As for men, God tests them’” (NIV), (3) indirect discourse: “I said in my heart concerning the estate of the sons of men” (KJV), and (4) causal conjunction: “I said, ‘[It is] for the sake of the sons of men.” Since the phrase “sons of men” is contrasted with “animals” the translation “humans” has been adopted.

[3:18]  ¹⁰⁶ tn The meaning of לְבָרָם (lÿvaram, preposition + Qal infinitive construct from בָּרַר, barar, + 3rd person masculine plural suffix) is debated because the root has a broad range of meanings: (1) “to test; to prove; to sift; to sort out” (e.g., Dan 11:35; 12:10); (2) “to choose; to select” (e.g., 1 Chr 7:40; 9:22; 16:41; Neh 5:18); (3) “to purge out; to purify” (e.g., Ezek 20:38; Zeph 3:9; Job 33:3); and (4) “to cleanse; to polish” (Isa 49:2; 52:11); see HALOT 163 s.v. בָּרַר; BDB 141 s.v. בָּרַר. The meanings “to prove” (Qal), as well as “to cleanse; to polish” (Qal), “to keep clean” (Niphal), and “to cleanse” (Hiphil) might suggest the meaning “to make clear” (M. A. Eaton, Ecclesiastes [TOTC], 85-86). The meaning “to make clear; to prove” is well attested in postbiblical Mishnaic Hebrew (Jastrow 197-98 s.v. בָּרַר). For example, “they make the fact as clear (bright) as a new garment” (b. Ketubbot 46a) and “the claimant must offer clear evidence” (b. Sanhedrin 23b). The point would be that God allows human injustice to exist in the world in order to make it clear to mankind that they are essentially no better than the beasts. On the other hand, the LXX adopts the nuance “to judge,” while Targum and Vulgate take the nuance “to purge; to purify.” BDB 141 s.v. בָּרַר 4 suggests “to test, prove,” while HALOT 163 s.v. בָּרַר 2 prefers “to select, choose.”

[3:18]  ¹⁰⁷ tn The two infinitives לְבָרָם (lÿvaram, “to make it clear to them”) and וְלִרְאוֹת (vÿlir’ot, “and to show”) function as a verbal hendiadys (the two verbs are associated with one another to communicate a single idea). The first verb functions adverbially and the second retains its full verbal force: “to clearly show them.”