Kejadian 34:1-31

Dinah and the Shechemites

34:1 Now Dinah, Leah’s daughter whom she bore to Jacob, went to meet ¹  the young women ²  of the land. 34:2 When Shechem son of Hamor the Hivite, who ruled that area, saw her, he grabbed her, forced himself on her, ³  and sexually assaulted her. ⁴  34:3 Then he became very attached ⁵  to Dinah, Jacob’s daughter. He fell in love with the young woman and spoke romantically to her. ⁶  34:4 Shechem said to his father Hamor, “Acquire this young girl as my wife.” ⁷  34:5 When ⁸  Jacob heard that Shechem ⁹  had violated his daughter Dinah, his sons were with the livestock in the field. So Jacob remained silent ¹⁰  until they came in.

34:6 Then Shechem’s father Hamor went to speak with Jacob about Dinah. ¹¹  34:7 Now Jacob’s sons had come in from the field when they heard the news. ¹²  They ¹³  were offended ¹⁴  and very angry because Shechem ¹⁵  had disgraced Israel ¹⁶  by sexually assaulting ¹⁷  Jacob’s daughter, a crime that should not be committed. ¹⁸ 

34:8 But Hamor made this appeal to them: “My son Shechem is in love with your daughter. ¹⁹  Please give her to him as his wife. 34:9 Intermarry with us. ²⁰  Let us marry your daughters, and take our daughters as wives for yourselves. ²¹  34:10 You may live ²²  among us, and the land will be open to you. ²³  Live in it, travel freely in it, ²⁴  and acquire property in it.”

34:11 Then Shechem said to Dinah’s ²⁵  father and brothers, “Let me find favor in your sight, and whatever you require of me ²⁶  I’ll give. ²⁷  34:12 You can make the bride price and the gift I must bring very expensive, ²⁸  and I’ll give ²⁹  whatever you ask ³⁰  of me. Just give me the young woman as my wife!”

34:13 Jacob’s sons answered Shechem and his father Hamor deceitfully when they spoke because Shechem ³¹  had violated their sister Dinah. 34:14 They said to them, “We cannot give ³²  our sister to a man who is not circumcised, for it would be a disgrace ³³  to us. 34:15 We will give you our consent on this one condition: You must become ³⁴  like us by circumcising ³⁵  all your males. 34:16 Then we will give ³⁶  you our daughters to marry, ³⁷  and we will take your daughters as wives for ourselves, and we will live among you and become one people. 34:17 But if you do not agree to our terms ³⁸  by being circumcised, then we will take ³⁹  our sister ⁴⁰  and depart.”

34:18 Their offer pleased Hamor and his son Shechem. ⁴¹  34:19 The young man did not delay in doing what they asked ⁴²  because he wanted Jacob’s daughter Dinah ⁴³  badly. (Now he was more important ⁴⁴  than anyone in his father’s household.) ⁴⁵  34:20 So Hamor and his son Shechem went to the gate ⁴⁶  of their city and spoke to the men of their city, 34:21 “These men are at peace with us. So let them live in the land and travel freely in it, for the land is wide enough ⁴⁷  for them. We will take their daughters for wives, and we will give them our daughters to marry. ⁴⁸  34:22 Only on this one condition will these men consent to live with us and become one people: They demand ⁴⁹  that every male among us be circumcised just as they are circumcised. 34:23 If we do so, ⁵⁰  won’t their livestock, their property, and all their animals become ours? So let’s consent to their demand, so they will live among us.”

34:24 All the men who assembled at the city gate ⁵¹  agreed with ⁵²  Hamor and his son Shechem. Every male who assembled at the city gate ⁵³  was circumcised. 34:25 In three days, when they were still in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, each took his sword ⁵⁴  and went to the unsuspecting city ⁵⁵  and slaughtered every male. 34:26 They killed Hamor and his son Shechem with the sword, took Dinah from Shechem’s house, and left. 34:27 Jacob’s sons killed them ⁵⁶  and looted the city because their sister had been violated. ⁵⁷  34:28 They took their flocks, herds, and donkeys, as well as everything in the city and in the surrounding fields. ⁵⁸  34:29 They captured as plunder ⁵⁹  all their wealth, all their little ones, and their wives, including everything in the houses.

34:30 Then Jacob said to Simeon and Levi, “You have brought ruin ⁶⁰  on me by making me a foul odor ⁶¹  among the inhabitants of the land – among the Canaanites and the Perizzites. I ⁶²  am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!” 34:31 But Simeon and Levi replied, ⁶³  “Should he treat our sister like a common prostitute?”

Kejadian 1:1-2

The Creation of the World

1:1 In the beginning ⁶⁴  God ⁶⁵  created ⁶⁶  the heavens and the earth. ⁶⁷ 

1:2 Now ⁶⁸  the earth ⁶⁹  was without shape and empty, ⁷⁰  and darkness ⁷¹  was over the surface of the watery deep, ⁷²  but the Spirit of God ⁷³  was moving ⁷⁴  over the surface ⁷⁵  of the water. ⁷⁶ 

Kejadian 1:1

The Creation of the World

1:1 In the beginning ⁷⁷  God ⁷⁸  created ⁷⁹  the heavens and the earth. ⁸⁰ 

Kisah Para Rasul 3:9

3:9 All ⁸¹  the people saw him walking and praising God,

Kisah Para Rasul 3:1

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ⁸²  for prayer, ⁸³  at three o’clock in the afternoon. ⁸⁴ 

Amsal 2:1-9

Benefits of Seeking Wisdom ⁸⁵ 

2:1 My child, ⁸⁶  if ⁸⁷  you receive my words,

and store up ⁸⁸  my commands within you,

2:2 by making ⁸⁹  your ear ⁹⁰  attentive to wisdom,

and ⁹¹  by turning ⁹²  your heart ⁹³  to understanding,

2:3 indeed, if ⁹⁴  you call out for ⁹⁵  discernment ⁹⁶  –

raise your voice ⁹⁷  for understanding –

2:4 if ⁹⁸  you seek ⁹⁹  it like silver, ¹⁰⁰ 

and search for it ¹⁰¹  like hidden treasure,

2:5 then you will understand ¹⁰²  how to fear the Lord, ¹⁰³ 

and you will discover ¹⁰⁴  knowledge ¹⁰⁵  about God. ¹⁰⁶ 

2:6 For ¹⁰⁷  the Lord gives ¹⁰⁸  wisdom,

and from his mouth ¹⁰⁹  comes ¹¹⁰  knowledge and understanding.

2:7 He stores up ¹¹¹  effective counsel ¹¹²  for the upright, ¹¹³ 

and is like ¹¹⁴  a shield ¹¹⁵  for those who live ¹¹⁶  with integrity, ¹¹⁷ 

2:8 to guard ¹¹⁸  the paths of the righteous ¹¹⁹ 

and to protect ¹²⁰  the way of his pious ones. ¹²¹ 

2:9 Then you will understand ¹²²  righteousness and justice

and equity – every ¹²³  good ¹²⁴  way. ¹²⁵ 

Amsal 8:20

8:20 I walk in the path of righteousness,

in the pathway of justice,

Yesaya 11:2-4

11:2 The Lord’s spirit will rest on him ¹²⁶  –

a spirit that gives extraordinary wisdom, ¹²⁷ 

a spirit that provides the ability to execute plans, ¹²⁸ 

a spirit that produces absolute loyalty to the Lord. ¹²⁹ 

11:3 He will take delight in obeying the Lord. ¹³⁰ 

He will not judge by mere appearances, ¹³¹ 

or make decisions on the basis of hearsay. ¹³² 

11:4 He will treat the poor fairly, ¹³³ 

and make right decisions ¹³⁴  for the downtrodden of the earth. ¹³⁵ 

He will strike the earth with the rod of his mouth, ¹³⁶ 

and order the wicked to be executed. ¹³⁷ 

Yudas 1:15

1:15 to execute judgment on ¹³⁸  all, and to convict every person ¹³⁹  of all their thoroughly ungodly deeds ¹⁴⁰  that they have committed, ¹⁴¹  and of all the harsh words that ungodly sinners have spoken against him.” ¹⁴² 

Matius 13:11

13:11 He replied, ¹⁴³  “You have been given ¹⁴⁴  the opportunity to know ¹⁴⁵  the secrets ¹⁴⁶  of the kingdom of heaven, but they have not.

Filipi 1:9

1:9 And I pray this, that your love may abound even more and more in knowledge and every kind of insight

Yakobus 3:13-18

True Wisdom

3:13 Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings. ¹⁴⁷  3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. 3:15 Such ¹⁴⁸  wisdom does not come ¹⁴⁹  from above but is earthly, natural, ¹⁵⁰  demonic. 3:16 For where there is jealousy and selfishness, there is disorder and every evil practice. 3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ¹⁵¹  full of mercy and good fruit, ¹⁵²  impartial, and not hypocritical. ¹⁵³  3:18 And the fruit that consists of righteousness ¹⁵⁴  is planted ¹⁵⁵  in peace among ¹⁵⁶  those who make peace.

[34:1]  ¹ tn Heb “went out to see.” The verb “to see,” followed by the preposition בְּ (bÿ), here has the idea of “look over.” The young girl wanted to meet these women and see what they were like.

[34:1]  ² tn Heb “daughters.”

[34:2]  ³ tn Heb “and he took her and lay with her.” The suffixed form following the verb appears to be the sign of the accusative instead of the preposition, but see BDB 1012 s.v. שָׁכַב.

[34:2]  ⁴ tn The verb עָנָה (’anah) in the Piel stem can have various shades of meaning, depending on the context: “to defile; to mistreat; to violate; to rape; to shame; to afflict.” Here it means that Shechem violated or humiliated Dinah by raping her.

[34:3]  ⁵ tn Heb “his soul stuck to [or “joined with”],” meaning Shechem became very attached to Dinah emotionally.

[34:3]  ⁶ tn Heb “and he spoke to the heart of the young woman,” which apparently refers in this context to tender, romantic speech (Hos 2:14). Another option is to translate the expression “he reassured the young woman” (see Judg 19:3, 2 Sam 19:7; cf. NEB “comforted her”).

[34:4]  ⁷ tn Heb “Take for me this young woman for a wife.”

[34:5]  ⁸ tn The two disjunctive clauses in this verse (“Now Jacob heard…and his sons were”) are juxtaposed to indicate synchronic action.

[34:5]  ⁹ tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:5]  ¹⁰ sn The expected response would be anger or rage; but Jacob remained silent. He appears too indifferent or confused to act decisively. When the leader does not act decisively, the younger zealots will, and often with disastrous results.

[34:6]  ¹¹ tn Heb “went out to Jacob to speak with him.” The words “about Dinah” are not in the Hebrew text, but are supplied in the translation for clarity.

[34:7]  ¹² tn Heb “when they heard.” The words “the news” are supplied in the translation for stylistic reasons.

[34:7]  ¹³ tn Heb “the men.” This sounds as if a new group has been introduced into the narrative, so it has been translated as “they” to indicate that it refers to Jacob’s sons, mentioned in the first part of the verse.

[34:7]  ¹⁴ tn The Hebrew verb עָצַב (’atsav) can carry one of three semantic nuances depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain; to be depressed emotionally; to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed; to be insulted; to be offended” (to the point of anger at another or oneself; Gen 6:6; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 6:6). The third category fits best in Gen 34:7 because Jacob’s sons were not merely wounded emotionally. On the contrary, Shechem’s action prompted them to strike out in judgment against the source of their distress.

[34:7]  ¹⁵ tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:7]  ¹⁶ tn Heb “a disgraceful thing he did against Israel.”

[34:7]  ¹⁷ tn Heb “by lying with the daughter of Jacob.” The infinitive here explains the preceding verb, indicating exactly how he had disgraced Jacob. The expression “to lie with” is a euphemism for sexual relations, or in this case, sexual assault.

[34:7]  ¹⁸ tn Heb “and so it should not be done.” The negated imperfect has an obligatory nuance here, but there is also a generalizing tone. The narrator emphasizes that this particular type of crime (sexual assault) is especially reprehensible.

[34:8]  ¹⁹ tn Heb “Shechem my son, his soul is attached to your daughter.” The verb means “to love” in the sense of being emotionally attached to or drawn to someone. This is a slightly different way of saying what was reported earlier (v. 3). However, there is no mention here of the offense. Even though Hamor is speaking to Dinah’s brothers, he refers to her as their daughter (see v. 17).

[34:9]  ²⁰ tn Heb “form marriage alliances with us.”

[34:9]  sn Intermarry with us. This includes the idea of becoming allied by marriage. The incident foreshadows the temptations Israel would eventually face when they entered the promised land (see Deut 7:3; Josh 23:12).

[34:9]  ²¹ tn Heb “Give your daughters to us, and take our daughters for yourselves.” In the translation the words “let…marry” and “as wives” are supplied for clarity.

[34:10]  ²² tn The imperfect verbal form has a permissive nuance here.

[34:10]  ²³ tn Heb “before you.”

[34:10]  ²⁴ tn The verb seems to carry the basic meaning “travel about freely,” although the substantival participial form refers to a trader (see E. A. Speiser, “The Verb sh£r in Genesis and Early Hebrew Movements,” BASOR 164 [1961]: 23-28); cf. NIV, NRSV “trade in it.”

[34:11]  ²⁵ tn Heb “her”; the referent (Dinah) has been specified in the translation for clarity.

[34:11]  ²⁶ tn Heb “whatever you say.”

[34:11]  ²⁷ tn Or “pay.”

[34:12]  ²⁸ tn Heb “Make very great upon me the bride price and gift.” The imperatives are used in a rhetorical manner. Shechem’s point is that he will pay the price, no matter how expensive it might be.

[34:12]  ²⁹ tn The cohortative expresses Shechem’s resolve to have Dinah as his wife.

[34:12]  ³⁰ tn Heb “say.”

[34:13]  ³¹ tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:14]  ³² tn Heb “we are not able to do this thing, to give.” The second infinitive is in apposition to the first, explaining what they are not able to do.

[34:14]  ³³ tn The Hebrew word translated “disgrace” usually means “ridicule; taunt; reproach.” It can also refer to the reason the condition of shame or disgrace causes ridicule or a reproach.

[34:15]  ³⁴ tn Heb “if you are like us.”

[34:15]  ³⁵ tn The infinitive here explains how they would become like them.

[34:16]  ³⁶ tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.

[34:16]  ³⁷ tn The words “to marry” (and the words “as wives” in the following clause) are not in the Hebrew text, but are supplied in the translation for clarity.

[34:17]  ³⁸ tn Heb “listen to us.”

[34:17]  ³⁹ tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.

[34:17]  ⁴⁰ tn Heb “daughter.” Jacob’s sons call Dinah their daughter, even though she was their sister (see v. 8). This has been translated as “sister” for clarity.

[34:18]  ⁴¹ tn Heb “and their words were good in the eyes of Hamor and in the eyes of Shechem son of Hamor.”

[34:19]  ⁴² tn Heb “doing the thing.”

[34:19]  ⁴³ tn Heb “Jacob’s daughter.” The proper name “Dinah” is supplied in the translation for clarity.

[34:19]  ⁴⁴ tn The Hebrew verb כָּבֵד (kaved), translated “was…important,” has the primary meaning “to be heavy,” but here carries a secondary sense of “to be important” (that is, “heavy” in honor or respect).

[34:19]  ⁴⁵ tn The parenthetical disjunctive clause explains why the community would respond to him (see vv. 20-24).

[34:20]  ⁴⁶ sn The gate. In an ancient Near Eastern city the gate complex was the location for conducting important public business.

[34:21]  ⁴⁷ tn Heb “wide on both hands,” that is, in both directions.

[34:21]  ⁴⁸ tn The words “to marry” are not in the Hebrew text, but are supplied in the translation for clarity.

[34:22]  ⁴⁹ tn Heb “when every one of our males is circumcised.”

[34:23]  ⁵⁰ tn The words “If we do so” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.

[34:24]  ⁵¹ tn Heb “all those going out the gate of his city.”

[34:24]  ⁵² tn Heb “listened to.”

[34:24]  ⁵³ tn Heb “all those going out the gate of his city.”

[34:25]  ⁵⁴ tn Heb “a man his sword.”

[34:25]  ⁵⁵ tn Heb “and they came upon the city, [which was] secure.” In this case “secure” means the city was caught unprepared and at peace, not expecting an attack.

[34:27]  ⁵⁶ tn Heb “came upon the slain.” Because of this statement the preceding phrase “Jacob’s sons” is frequently taken to mean the other sons of Jacob besides Simeon and Levi, but the text does not clearly affirm this.

[34:27]  ⁵⁷ tn Heb “because they violated their sister.” The plural verb is active in form, but with no expressed subject, it may be translated passive.

[34:28]  ⁵⁸ tn Heb “and what was in the city and what was in the field they took.”

[34:29]  ⁵⁹ tn Heb “they took captive and they plundered,” that is, “they captured as plunder.”

[34:30]  ⁶⁰ tn The traditional translation is “troubled me” (KJV, ASV), but the verb refers to personal or national disaster and suggests complete ruin (see Josh 7:25, Judg 11:35, Prov 11:17). The remainder of the verse describes the “trouble” Simeon and Levi had caused.

[34:30]  ⁶¹ tn In the causative stem the Hebrew verb בָּאַשׁ (ba’ash) means “to cause to stink, to have a foul smell.” In the contexts in which it is used it describes foul smells, stenches, or things that are odious. Jacob senses that the people in the land will find this act terribly repulsive. See P. R. Ackroyd, “The Hebrew Root באשׁ,” JTS 2 (1951): 31-36.

[34:30]  ⁶² tn Jacob speaks in the first person as the head and representative of the entire family.

[34:31]  ⁶³ tn Heb “but they said.” The referent of “they” (Simeon and Levi) have been specified in the translation for clarity.

[1:1]  ⁶⁴ tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.

[1:1]  sn In the beginning. The verse refers to the beginning of the world as we know it; it affirms that it is entirely the product of the creation of God. But there are two ways that this verse can be interpreted: (1) It may be taken to refer to the original act of creation with the rest of the events on the days of creation completing it. This would mean that the disjunctive clauses of v. 2 break the sequence of the creative work of the first day. (2) It may be taken as a summary statement of what the chapter will record, that is, vv. 3-31 are about God’s creating the world as we know it. If the first view is adopted, then we have a reference here to original creation; if the second view is taken, then Genesis itself does not account for the original creation of matter. To follow this view does not deny that the Bible teaches that God created everything out of nothing (cf. John 1:3) – it simply says that Genesis is not making that affirmation. This second view presupposes the existence of pre-existent matter, when God said, “Let there be light.” The first view includes the description of the primordial state as part of the events of day one. The following narrative strongly favors the second view, for the “heavens/sky” did not exist prior to the second day of creation (see v. 8) and “earth/dry land” did not exist, at least as we know it, prior to the third day of creation (see v. 10).

[1:1]  ⁶⁵ sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”

[1:1]  ⁶⁶ tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).

[1:1]  ⁶⁷ tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).

[1:2]  ⁶⁸ tn The disjunctive clause (conjunction + subject + verb) at the beginning of v. 2 gives background information for the following narrative, explaining the state of things when “God said…” (v. 3). Verse one is a title to the chapter, v. 2 provides information about the state of things when God spoke, and v. 3 begins the narrative per se with the typical narrative construction (vav [ו] consecutive followed by the prefixed verbal form). (This literary structure is paralleled in the second portion of the book: Gen 2:4 provides the title or summary of what follows, 2:5-6 use disjunctive clause structures to give background information for the following narrative, and 2:7 begins the narrative with the vav consecutive attached to a prefixed verbal form.) Some translate 1:2a “and the earth became,” arguing that v. 1 describes the original creation of the earth, while v. 2 refers to a judgment that reduced it to a chaotic condition. Verses 3ff. then describe the re-creation of the earth. However, the disjunctive clause at the beginning of v. 2 cannot be translated as if it were relating the next event in a sequence. If v. 2 were sequential to v. 1, the author would have used the vav consecutive followed by a prefixed verbal form and the subject.

[1:2]  ⁶⁹ tn That is, what we now call “the earth.” The creation of the earth as we know it is described in vv. 9-10. Prior to this the substance which became the earth (= dry land) lay dormant under the water.

[1:2]  ⁷⁰ tn Traditional translations have followed a more literal rendering of “waste and void.” The words describe a condition that is without form and empty. What we now know as “the earth” was actually an unfilled mass covered by water and darkness. Later תֹהוּ (tohu) and בֹּהוּ (bohu), when used in proximity, describe a situation resulting from judgment (Isa 34:11; Jer 4:23). Both prophets may be picturing judgment as the reversal of creation in which God’s judgment causes the world to revert to its primordial condition. This later use of the terms has led some to conclude that Gen 1:2 presupposes the judgment of a prior world, but it is unsound method to read the later application of the imagery (in a context of judgment) back into Gen 1:2.

[1:2]  ⁷¹ sn Darkness. The Hebrew word simply means “darkness,” but in the Bible it has come to symbolize what opposes God, such as judgment (Exod 10:21), death (Ps 88:13), oppression (Isa 9:1), the wicked (1 Sam 2:9) and in general, sin. In Isa 45:7 it parallels “evil.” It is a fitting cover for the primeval waste, but it prepares the reader for the fact that God is about to reveal himself through his works.

[1:2]  ⁷² tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 7:11).

[1:2]  sn The watery deep. In the Babylonian account of creation Marduk killed the goddess Tiamat (the salty sea) and used her carcass to create heaven and earth. The form of the Hebrew word for “deep” is distinct enough from the name “Tiamat” to deny direct borrowing; however, it is possible that there is a polemical stress here. Ancient Israel does not see the ocean as a powerful deity to be destroyed in creation, only a force of nature that can be controlled by God.

[1:2]  ⁷³ tn The traditional rendering “Spirit of God” is preserved here, as opposed to a translation like “wind from/breath of God” (cf. NRSV) or “mighty wind” (cf. NEB), taking the word “God” to represent the superlative. Elsewhere in the OT the phrase refers consistently to the divine spirit that empowers and energizes individuals (see Gen 41:38; Exod 31:3; 35:31; Num 24:2; 1 Sam 10:10; 11:6; 19:20, 23; Ezek 11:24; 2 Chr 15:1; 24:20).

[1:2]  ⁷⁴ tn The Hebrew verb has been translated “hovering” or “moving” (as a bird over her young, see Deut 32:11). The Syriac cognate term means “to brood over; to incubate.” How much of that sense might be attached here is hard to say, but the verb does depict the presence of the Spirit of God moving about mysteriously over the waters, presumably preparing for the acts of creation to follow. If one reads “mighty wind” (cf. NEB) then the verse describes how the powerful wind begins to blow in preparation for the creative act described in vv. 9-10. (God also used a wind to drive back the flood waters in Noah’s day. See Gen 8:1.)

[1:2]  ⁷⁵ tn Heb “face.”

[1:2]  ⁷⁶ sn The water. The text deliberately changes now from the term for the watery deep to the general word for water. The arena is now the life-giving water and not the chaotic abyss-like deep. The change may be merely stylistic, but it may also carry some significance. The deep carries with it the sense of the abyss, chaos, darkness – in short, that which is not good for life.

[1:1]  ⁷⁷ tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.

[1:1]  sn In the beginning. The verse refers to the beginning of the world as we know it; it affirms that it is entirely the product of the creation of God. But there are two ways that this verse can be interpreted: (1) It may be taken to refer to the original act of creation with the rest of the events on the days of creation completing it. This would mean that the disjunctive clauses of v. 2 break the sequence of the creative work of the first day. (2) It may be taken as a summary statement of what the chapter will record, that is, vv. 3-31 are about God’s creating the world as we know it. If the first view is adopted, then we have a reference here to original creation; if the second view is taken, then Genesis itself does not account for the original creation of matter. To follow this view does not deny that the Bible teaches that God created everything out of nothing (cf. John 1:3) – it simply says that Genesis is not making that affirmation. This second view presupposes the existence of pre-existent matter, when God said, “Let there be light.” The first view includes the description of the primordial state as part of the events of day one. The following narrative strongly favors the second view, for the “heavens/sky” did not exist prior to the second day of creation (see v. 8) and “earth/dry land” did not exist, at least as we know it, prior to the third day of creation (see v. 10).

[1:1]  ⁷⁸ sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”

[1:1]  ⁷⁹ tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).

[1:1]  ⁸⁰ tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).

[3:9]  ⁸¹ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[3:1]  ⁸² tn Grk “hour.”

[3:1]  ⁸³ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ⁸⁴ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[2:1]  ⁸⁵ 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]  ⁸⁶ tn Heb “my son.”

[2:1]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ tn The Hiphil infinitive construct לְהַקְשִׁיב (lÿhaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.

[2:2]  ⁹⁰ 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]  ⁹¹ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[2:2]  ⁹² 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]  ⁹³ tn Or “mind” (the center of the will, the choice).

[2:3]  ⁹⁴ 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]  ⁹⁵ tn Heb “summon.”

[2:3]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ 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]  ⁹⁹ 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]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ tn Heb “find” (so KJV, NAB, NIV, NRSV).

[2:5]  ¹⁰⁵ 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]  ¹⁰⁶ tn Heb “knowledge of God.” The noun is an objective genitive.

[2:6]  ¹⁰⁷ 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]  ¹⁰⁸ 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]  ¹⁰⁹ 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]  ¹¹⁰ 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]  ¹¹¹ 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]  ¹¹² 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]  ¹¹³ 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]  ¹¹⁴ 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]  ¹¹⁵ 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]  ¹¹⁶ 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]  ¹¹⁷ tn Heb “those who walk of integrity.” The noun תֹם (tom, “integrity”) functions as a genitive of manner.

[2:8]  ¹¹⁸ 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]  ¹¹⁹ tn Heb “paths of righteousness.” The word “righteousness” is a possessive genitive, signifying the ways that the righteous take.

[2:8]  ¹²⁰ tn The imperfect tense verb יִשְׁמֹר (yishmor, “to protect”) continues the syntactical nuance of the preceding infinitive construct of purpose.

[2:8]  ¹²¹ 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]  ¹²² tn Heb “discern.” See preceding note on בִּין (bin) in 2:5.

[2:9]  ¹²³ tn The phrase “every good way” functions appositionally to the preceding triad of righteous attributes, further explaining and defining them.

[2:9]  ¹²⁴ tn Heb “every way of good.” The term טוֹב (tov, “good”) functions as an attributive genitive: “good way.”

[2:9]  ¹²⁵ 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.

[11:2]  ¹²⁶ sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.

[11:2]  ¹²⁷ tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.

[11:2]  ¹²⁸ tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).

[11:2]  ¹²⁹ tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).

[11:3]  ¹³⁰ tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.

[11:3]  ¹³¹ tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”

[11:3]  ¹³² tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”

[11:4]  ¹³³ tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).

[11:4]  ¹³⁴ tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”

[11:4]  ¹³⁵ tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4).

[11:4]  ¹³⁶ tc The Hebrew text reads literally, “and he will strike the earth with the scepter of his mouth.” Some have suggested that in this context אֶרֶץ (’erets, “earth”) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to ץ(י)עָרִ (’arits, “potentate, tyrant”). The phrase “scepter of his mouth” refers to the royal (note “scepter”) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as “striking” the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire “earth” as the object of God’s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17-21; 26:9, 21; 28:22; cf. 13:11).

[11:4]  ¹³⁷ tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.

[1:15]  ¹³⁸ tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).

[1:15]  ¹³⁹ tn Or “soul.”

[1:15]  ¹⁴⁰ tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.

[1:15]  ¹⁴¹ tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.

[1:15]  ¹⁴² sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.

[13:11]  ¹⁴³ 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]  ¹⁴⁴ 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]  ¹⁴⁵ 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]  ¹⁴⁶ 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).

[3:13]  ¹⁴⁷ tn Grk “works in the gentleness of wisdom.”

[3:15]  ¹⁴⁸ tn Grk “This.”

[3:15]  ¹⁴⁹ tn Grk “come down”; “descend.”

[3:15]  ¹⁵⁰ tn Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46; Jude 19.

[3:17]  ¹⁵¹ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ¹⁵² tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ¹⁵³ tn Or “sincere.”

[3:18]  ¹⁵⁴ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ¹⁵⁵ tn Grk “is sown.”

[3:18]  ¹⁵⁶ tn Or “for,” or possibly “by.”