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Book of Common Prayer

Daily Old and New Testament readings based on the Book of Common Prayer.

Duration: 861 days

Psalm 5-6

Psalm 5^[a]

For the music director, to be accompanied by wind instruments;^[b] a psalm of David.

5 Listen to what I say,^[c] Lord!
Carefully consider my complaint!^[d]
²Pay attention to my cry for help,
my King and my God,
for I am praying to you!
³Lord, in the morning^[e] you will hear^[f] me;^[g]
in the morning I will present my case to you^[h] and then wait expectantly for an answer.^[i]
⁴Certainly^[j] you are not a God who approves of evil;^[k]
evil people^[l] cannot dwell with you.^[m]
⁵Arrogant people cannot stand in your presence;^[n]
you hate^[o] all who behave wickedly.^[p]
⁶You destroy^[q] liars;^[r]
the Lord despises^[s] violent and deceitful people.^[t]
⁷But as for me,^[u] because of your great faithfulness I will enter your house;^[v]
I will bow down toward your holy temple as I worship you.^[w]
⁸Lord, lead me in your righteousness^[x]
because of those who wait to ambush me,^[y]
remove the obstacles in the way in which you are guiding me.^[z]
⁹For^[aa] they do not speak the truth;^[ab]
their stomachs are like the place of destruction,^[ac]
their throats like an open grave,^[ad]
their tongues like a steep slope leading into it.^[ae]
¹⁰Condemn them,^[af] O God!
May their own schemes be their downfall.^[ag]
Drive them away^[ah] because of their many acts of insurrection,^[ai]
for they have rebelled against you.
¹¹But may all who take shelter^[aj] in you be happy.^[ak]
May they continually^[al] shout for joy.^[am]
Shelter them^[an] so that those who are loyal to you^[ao] may rejoice.^[ap]
¹²Certainly^[aq] you reward^[ar] the godly,^[as] Lord.
Like a shield you protect^[at] them^[au] in your good favor.^[av]

Psalm 6^[aw]

For the music director, to be accompanied by stringed instruments, according to the sheminith style;^[ax] a psalm of David.

6 Lord, do not rebuke me in your anger.
Do not discipline me in your raging fury.^[ay]
²Have mercy on me,^[az] Lord, for I am frail.
Heal me, Lord, for my bones are shaking.^[ba]
³I am absolutely terrified,^[bb]
and you, Lord—how long will this continue?^[bc]
⁴Relent, Lord, rescue me!^[bd]
Deliver me because of your faithfulness.^[be]
⁵For no one remembers you in the realm of death.^[bf]
In Sheol who gives you thanks?^[bg]
⁶I am exhausted as I groan.
All night long I drench my bed in tears;^[bh]
my tears saturate the cushion beneath me.^[bi]
⁷My eyes^[bj] grow dim^[bk] from suffering;
they grow weak^[bl] because of all my enemies.^[bm]
⁸Turn back from me, all you who behave wickedly,^[bn]
for the Lord has heard the sound of my weeping.^[bo]
⁹The Lord has heard my appeal for mercy;
the Lord has accepted^[bp] my prayer.
¹⁰They will be humiliated^[bq] and absolutely terrified.^[br]
All my enemies will turn back and be suddenly humiliated.

Footnotes

Psalm 5:1 sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.
Psalm 5:1 tn The meaning of the Hebrew word נְחִילוֹת (n^ekhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).
Psalm 5:1 tn Heb “my words.”
Psalm 5:1 tn Or “sighing.” The word occurs only here and in Ps 39:3.
Psalm 5:3 sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).
Psalm 5:3 tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “Lord, in the morning hear me.”
Psalm 5:3 tn Heb “my voice.”
Psalm 5:3 tn Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.
Psalm 5:3 tn Heb “and I will watch.”
Psalm 5:4 tn Or “for.”
Psalm 5:4 tn Heb “not a God [who] delights [in] wickedness [are] you.”
Psalm 5:4 tn The Hebrew text has simply the singular form רָע (raʿ),which may be taken as an abstract noun “evil” (the reference to “wickedness” in the preceding line favors this; cf. NEB, NASB, NRSV) or as a substantival adjective “evil one” (the references to evil people in the next two verses favor this; cf. NIV “with you the wicked cannot dwell”).
Psalm 5:4 tn Heb “cannot dwell as a resident foreigner [with] you.” The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God’s presence and are not permitted to do so.sn Only the godly are allowed to dwell with the Lord. Evil people are excluded. See Ps 15.
Psalm 5:5 tn Heb “before your eyes.”
Psalm 5:5 sn You hate. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds and actively opposes and judges them for their wickedness. See Ps 11:5.
Psalm 5:5 tn Heb “all the workers of wickedness.”
Psalm 5:6 tn The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.
Psalm 5:6 tn Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.
Psalm 5:6 tn The imperfect verbal form highlights the Lord’s characteristic attitude toward such individuals.
Psalm 5:6 tn Heb “a man of bloodshed and deceit.” The singular אִישׁ (ʾish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6a.
Psalm 5:7 sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.
Psalm 5:7 sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).
Psalm 5:7 tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yirʾah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”
Psalm 5:8 tn God’s providential leading is in view. His צְדָקָה (ts^edaqah, “righteousness”) includes here the deliverance that originates in his righteousness; he protects and vindicates the one whose cause is just. For other examples of this use of the word, see BDB 842 s.v.
Psalm 5:8 tn Heb “because of those who watch me [with evil intent].” See also Pss 27:11; 56:2.
Psalm 5:8 tn Heb “make level before me your way.” The imperative “make level” is Hiphil in the Kethib (consonantal text); Piel in the Qere (marginal reading). God’s “way” is here the way in which he leads the psalmist providentially (see the preceding line, where the psalmist asks the Lord to lead him).
Psalm 5:9 tn Or “certainly.”
Psalm 5:9 tn Heb “for there is not in his mouth truthfulness.” The singular pronoun (“his”) probably refers back to the “man of bloodshed and deceit” mentioned in v. 6. The singular is collective or representative, as the plural in the next line indicates, and so has been translated “they.”
Psalm 5:9 tn Heb “their inward part[s] [is] destruction.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse.
Psalm 5:9 tn Heb “their throat is an open grave.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse. The metaphor is suggested by the physical resemblance of the human throat to a deeply dug grave; both are dark chasms.
Psalm 5:9 tn Heb “they make smooth their tongue.” Flattering, deceitful words are in view. See Ps 12:2. The psalmist’s deceitful enemies are compared to the realm of death/Sheol in v. 9b. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4-6). The enemies’ victims are pictured here as slipping down a steep slope (the enemies’ tongues) and falling into an open grave (their throat) that terminates in destruction in the inner recesses of Sheol (their stomach). The enemies’ קֶרֶב (qerev, “inward part”) refers here to their thoughts and motives, which are destructive in their intent. The throat is where these destructive thoughts are transformed into words, and their tongue is what they use to speak the deceitful words that lead their innocent victims to their demise.sn As the psalmist walks down the path in which God leads him, he asks the Lord to guide his steps and remove danger from the path (v. 8), because he knows his enemies have “dug a grave” for him and are ready to use their deceitful words to “swallow him up” like the realm of death (i.e., Sheol) and bring him to ruin.
Psalm 5:10 tn Heb “declare/regard them as guilty.” Declaring the psalmist’s adversaries guilty is here metonymic for judging them or paying them back for their wrongdoing.
Psalm 5:10 tn Heb “may they fall from their plans.” The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes.
Psalm 5:10 tn Or “banish them.”
Psalm 5:10 tn The Hebrew noun used here, פֶּשַׁע (peshaʿ), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line).
Psalm 5:11 sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
Psalm 5:11 tn The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers.
Psalm 5:11 tn Or perhaps more hyperbolically, “forever.”
Psalm 5:11 tn As in the preceding line, the prefixed verbal form is a jussive of wish or prayer.
Psalm 5:11 tn Heb “put a cover over them.” The verb form is a Hiphil imperfect from סָכַךְ (sakhakh, “cover, shut off”). The imperfect expresses the psalmist’s wish or request.
Psalm 5:11 tn Heb “the lovers of your name.” The phrase refers to those who are loyal to the Lord. See Pss 69:36; 119:132; Isa 56:6.
Psalm 5:11 tn The vav (ו) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those…may rejoice).
Psalm 5:12 tn Or “For.”
Psalm 5:12 tn Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.
Psalm 5:12 tn Or “innocent.” The singular form is used here in a collective or representative sense.
Psalm 5:12 tn Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.
Psalm 5:12 tn Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”
Psalm 5:12 tn Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable.
Psalm 6:1 sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.
Psalm 6:1 tn The meaning of the Hebrew term שְׁמִינִית (sh^eminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
Psalm 6:1 sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).
Psalm 6:2 tn Or “show me favor.”
Psalm 6:2 tn Normally the verb בָּהַל (bahal) refers to an emotional response and means “tremble with fear, be terrified” (see vv. 3, 10). Perhaps here the “bones” are viewed as the seat of the psalmist’s emotions. However, the verb may describe one of the effects of his physical ailment, perhaps a fever. In Ezek 7:27 the verb describes how the hands of the people will shake with fear when they experience the horrors of divine judgment.
Psalm 6:3 tn Heb “my being is very terrified.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
Psalm 6:3 tn Heb “and you, Lord, how long?” The suffering psalmist speaks in broken syntax. He addresses God, but then simply cries out with a brief, but poignant, question: How long will this (= his suffering) continue?
Psalm 6:4 tn Heb “my being,” or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
Psalm 6:4 sn Deliver me because of your faithfulness. Though the psalmist is experiencing divine discipline, he realizes that God has made a commitment to him in the past, so he appeals to God’s faithfulness in his request for help.
Psalm 6:5 tn Heb “for there is not in death your remembrance.” The Hebrew noun זֵכֶר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 30:4; 97:12. “Death” here refers to the realm of death where the dead reside. See the reference to Sheol in the next line.
Psalm 6:5 tn The rhetorical question anticipates the answer, “no one.”sn In Sheol who gives you thanks? According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 30:9; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!
Psalm 6:6 tn Heb “I cause to swim through all the night my bed.”
Psalm 6:6 tn Heb “with my tears my bed I flood/melt.”
Psalm 6:7 tn The Hebrew text has the singular “eye” here.
Psalm 6:7 tn Or perhaps, “are swollen.”
Psalm 6:7 tn Or perhaps, “grow old.”
Psalm 6:7 sn In his weakened condition the psalmist is vulnerable to the taunts and threats of his enemies.
Psalm 6:8 tn Heb “all [you] workers of wickedness.” See Ps 5:5.
Psalm 6:8 sn The Lord has heard. The psalmist’s mood abruptly changes because the Lord responded positively to the lament and petition of vv. 1-7 and promised him deliverance.
Psalm 6:9 tn The prefixed verbal form is probably a preterite here; it is parallel to a perfect and refers to the fact that the Lord has responded favorably to the psalmist’s request.
Psalm 6:10 tn In the structure of the Psalm, this verse is either another petition or a statement of confidence. If a petition, the four prefixed verbal forms in this verse should be understood as jussives. By form, many prefixed verbs can be either imperfect or jussive. But the third verb in the series, יָשֻׁבוּ (yashuvu), can be distinguished as an imperfect by its qibbuts theme vowel, and is not a jussive (which would have had a qamets hatuph or holem). Expecting all four verbs to be the same due to parallelism leads to the conclusion that this section is a statement of confidence, in which the imperfect verbs should be treated as future.
Psalm 6:10 sn The psalmist uses the same expression in v. 3 to describe the terror he was experiencing. He is confident that the tables will be turned and his enemies will know what absolute terror feels like.

Psalm 10-11

Psalm 10^[a]

10 Why, Lord, do you stand far off?
Why do you pay no attention during times of trouble?^[b]
²The wicked arrogantly chase the oppressed;^[c]
the oppressed are trapped^[d] by the schemes the wicked have dreamed up.^[e]
³Yes,^[f] the wicked man^[g] boasts because he gets what he wants;^[h]
the one who robs others^[i] curses^[j] and^[k] rejects the Lord.^[l]
⁴The wicked man is so arrogant he always thinks,
“God won’t hold me accountable; he doesn’t care.”^[m]
⁵He is secure at all times.^[n]
He has no regard for your commands;^[o]
he disdains all his enemies.^[p]
⁶He says to himself,^[q]
“I will never^[r] be shaken,
because I experience no calamity.”^[s]
⁷His mouth is full of curses and deceptive, harmful words;^[t]
his tongue injures and destroys.^[u]
⁸He waits in ambush near the villages;^[v]
in hidden places he kills the innocent.
His eyes look for some unfortunate victim.^[w]
⁹He lies in ambush in a hidden place, like a lion in a thicket.^[x]
He lies in ambush, waiting to catch^[y] the oppressed;
he catches the oppressed^[z] by pulling in his net.^[aa]
¹⁰His victims are crushed and beaten down;
they are trapped in his sturdy nets.^[ab]
¹¹He says to himself,^[ac]
“God overlooks it;
he does not pay attention;
he never notices.”^[ad]
¹²Rise up, Lord!^[ae]
O God, strike him down.^[af]
Do not forget the oppressed.
¹³Why does the wicked man reject God?^[ag]
He says to himself,^[ah] “You^[ai] will not hold me accountable.”^[aj]
¹⁴You have taken notice,^[ak]
for^[al] you always see^[am] one who inflicts pain and suffering.^[an]
The unfortunate victim entrusts his cause to you;^[ao]
you deliver^[ap] the fatherless.^[aq]
¹⁵Break the arm^[ar] of the wicked and evil man.
Hold him accountable for his wicked deeds,^[as]
which he thought you would not discover.^[at]
¹⁶The Lord rules forever!^[au]
The nations are driven out of his land.^[av]
¹⁷Lord, you have heard^[aw] the request^[ax] of the oppressed;
you make them feel secure because you listen to their prayer.^[ay]
¹⁸You defend^[az] the fatherless and oppressed,^[ba]
so that mere mortals may no longer terrorize them.^[bb]

Psalm 11^[bc]

For the music director, by David.

11 In the Lord I have taken shelter.^[bd]
How can you say to me,^[be]
“Flee to a mountain like a bird.^[bf]
²For look, the wicked^[bg] prepare^[bh] their bows,^[bi]
they put their arrows on the strings,
to shoot in the darkness^[bj] at the morally upright.^[bk]
³When the foundations^[bl] are destroyed,
what can the godly^[bm] accomplish?”^[bn]
⁴The Lord is in his holy temple;^[bo]
the Lord’s throne is in heaven.^[bp]
His eyes^[bq] watch;^[br]
his eyes^[bs] examine^[bt] all people.^[bu]
⁵The Lord approves of^[bv] the godly,^[bw]
but he^[bx] hates^[by] the wicked and those who love to do violence.^[bz]
⁶May he rain down^[ca] burning coals^[cb] and brimstone^[cc] on the wicked!
A whirlwind is what they deserve.^[cd]
⁷Certainly^[ce] the Lord is just;^[cf]
he rewards godly deeds.^[cg]
The upright will experience his favor.^[ch]

Footnotes

Psalm 10:1 sn Psalm 10. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm. Taken in isolation, Psalm 10 is a petition for help in which the psalmist urges the Lord to deliver him from his dangerous enemies, whom he describes in vivid and terrifying detail. The psalmist concludes with confidence; he is certain that God’s justice will prevail.
Psalm 10:1 tn Heb “you hide for times in trouble.” The interrogative “why” is understood by ellipsis; note the preceding line. The Hiphil verbal form “hide” has no expressed object. Some supply “your eyes” by ellipsis (see BDB 761 s.v. I עָלַם Hiph and HALOT 835 s.v. I עלם hif) or emend the form to a Niphal (“you hide yourself,” see BHS, note c; cf. NEB, NIV, NRSV).
Psalm 10:2 tn Heb “because of the pride of [the] wicked he burns [i.e., hotly pursues] [the] oppressed.” The singular forms רָשָׁע (rashaʿ, “wicked”) and עָנִי (ʿani, “oppressed”) are collective and representative, as indicated in the next line, which uses plural verb forms to describe the actions of both.
Psalm 10:2 tn The two imperfect verbal forms in v. 2 describe either what typically happens (from the psalmist’s perspective) or what the psalmist was experiencing at the time he offered this prayer.
Psalm 10:2 tn Heb “they are trapped in the schemes which they have thought up.” The referents of the two pronominal suffixes on the verbs have been specified in the translation for clarity. The referent of the first suffix (“they”) is taken as the oppressed, while the referent of the second (“they”) is taken to be the wicked (cf. NIV, which renders “wicked” in the previous line as a collective singular). Others take the referent of both occurrences of “they” in the line to be the wicked (cf. NRSV, “let them be caught in the schemes they have devised”).
Psalm 10:3 tn The translation assumes כִּי (ki) is asseverative: “indeed, certainly.” Another option is to translate “for,” understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so NASB, NRSV).
Psalm 10:3 tn The representative or typical evildoer is described in vv. 3-11, 13, 15. Since the singular form predominates in these verses, it has been retained in the translation.
Psalm 10:3 tn Heb “the wicked [one] boasts on account of the desire of his appetite.” The translation assumes that the preposition עַל (ʿal) introduces the reason why the wicked boasts (cf. this use of עַל with הָלַל (halal) in Ps 119:164 and Ezra 3:11). In this case, the “desire of his appetite” refers by metonymy to the object desired and acquired.
Psalm 10:3 tn The translation assumes the active participle is substantival, referring to the wicked man mentioned in the preceding line. The substantival participle is then understood as the subject of the following verbs. For other examples of the participle of בָּצַע (batsaʿ) used of those who desire and/or acquire wealth through dishonest and/or violent means, see Prov 1:19; 15:27; Jer 6:13; 8:10; Hab 2:9.
Psalm 10:3 tn The verb בָּרַךְ (barakh) normally means “to bless,” but in a few cases it exhibits the polarized meaning “to curse” (1 Kgs 21:10, 13; Job 1:5-11; 2:5-9). (Some regard this use of בָּרַךְ as a mere euphemism.) The verb refers to the act of pronouncing or calling down a formal curse upon the object of one’s anger.
Psalm 10:3 tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.
Psalm 10:3 tn Another option is to translate, “he blesses one who robs others, [but] he curses the Lord.” In this case the subject of the verbs is “the wicked man” mentioned in the previous line, and “the one who robs others” is the object of the verb בָּרַךְ (barakh), which is understood in its usual sense of “bless.”
Psalm 10:4 tn Heb “the wicked [one], according to the height of his nose, he does not seek, there is no God, all his thoughts.” The phrase “height of his nose” probably refers to an arrogant or snooty attitude; it likely pictures one with his nose turned upward toward the sky in pride. One could take the “wicked” as the subject of the negated verb “seek,” in which case the point is that the wicked do not “seek” God. The translation assumes that this statement, along with “there is no God,” is what the wicked man thinks to himself. In this case God is the subject of the verb “seek,” and the point is that God will not hold the wicked man accountable for his actions. Verse 13 strongly favors this interpretation. The statement “there is no God” is not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see v. 11).
Psalm 10:5 tn Heb “they are firm, his ways, at every time.” The verb חַיִל (khayil, “be firm, be strong”) occurs only here and in Job 20:21, where it has the sense “endure.”
Psalm 10:5 tc Heb “[on a] height, your judgments from before him.” If the MT is retained, then the idea may be that God’s “judgments” are high above (i.e., not recognized) by the wicked man. However, the syntax is awkward. The translation assumes an emendation of מָרוֹם (marom, “height”) to סָרוּ (saru, “[your judgments] are turned aside”), the final mem (ם) being dittographic (note the initial mem on the immediately following word [מִשְׁפָּטֶיךָ, mishpatekha, “your judgments”). “Judgments” probably refers here to God’s laws or commands, rather than his judicial decisions or acts of judgment.
Psalm 10:5 tn Heb “all his enemies, he snorts against them.” This may picture the wicked man defiantly challenging his enemies because he is confident of success. Another option is to take יָפִיחַ (yafiakh) from the root יָפַח (yafakh, “to testify”) and translate “he testifies against all his enemies,” implying that he gets the upper hand over them in legal battles. The noun יָפֵחַ (yafeakh, “witness”) is attested in biblical Hebrew (see Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3). The verb, however, is not clearly attested.
Psalm 10:6 tn Heb “he says in his heart/mind.”
Psalm 10:6 tn Heb “not . . . for a generation and a generation.” The traditional accentuation of the MT understands the words “for a generation and a generation” with the following line.
Psalm 10:6 tn Heb “who, not in calamity.” If אֲשֶׁר (ʾasher) is taken as a relative pronoun here, then one could translate, “[I] who [am] not in calamity.” Some emend אֲשֶׁר to אֹשֶׁר (ʾosher, “happiness”; see HALOT 99 s.v. אֹשֶׁר); one might then translate, “[I live in] happiness, not in calamity.” The present translation assumes that אֲשֶׁר functions here as a causal conjunction, “because, for.” For this use of אֲשֶׁר, see BDB 83 s.v. אֲשֶׁר 8.c (where the present text is not cited).
Psalm 10:7 tn Heb “[with] a curse his mouth is full, and lies and injury.”
Psalm 10:7 tn Heb “under his tongue are destruction and wickedness.” The words translated “destruction and wickedness” are also paired in Ps 90:10. They also appear in proximity in Pss 7:14 and 55:10.
Psalm 10:8 tn Heb “he sits in the ambush of the villages.”
Psalm 10:8 tn Heb “his eyes for an unfortunate person lie hidden.” The language may picture a lion (see v. 9) peering out from its hiding place in anticipation that an unsuspecting victim will soon come strolling along.
Psalm 10:9 tn Or “in its den.”
Psalm 10:9 tn The verb, which also appears in the next line, occurs only here and in Judg 21:21.
Psalm 10:9 tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.
Psalm 10:9 tn Or “when he [i.e., the wicked man] pulls in his net.”sn The background of the imagery is hunting, where the hunter uses a net to entrap an unsuspecting bird or wild animal.
Psalm 10:10 tn Heb “he crushes, he is bowed down, and he falls into his strong [ones], [the] unfortunate [ones].” This verse presents several lexical and syntactical difficulties. The first word (יִדְכֶּה, yidkeh) is an otherwise unattested Qal form of the verb דָּכָה (dakhah, “crush”). (The Qere [marginal] form is imperfect; the consonantal text [Kethib] has the perfect with a prefixed conjunction vav [ו].) If the wicked man’s victim is the subject, which seems to be the case (note the two verbs which follow), then the form should be emended to a Niphal (יִדָּכֶה, yiddakheh). The phrase בַּעֲצוּמָיו (baʿatsumayv, “into his strong [ones]”), poses interpretive problems. The preposition ב (bet) follows the verb נָפַל (nafal, “fall”), so it may very well carry the nuance “into” here, with “his strong [ones]” then referring to something into which the oppressed individual falls. Since a net is mentioned in the preceding verse as the instrument used to entrap the victim, it is possible that “strong [ones]” here refers metonymically to the wicked man’s nets or traps. Ps 35:8 refers to a man falling into a net (רֶשֶׁת, reshet), as does Ps 141:10 (where the plural of מִכְמָר [mikhmar, “net”] is used). A hunter’s net (רֶשֶׁת), is associated with snares (פַּח [pakh], מֹקְשִׁים, [moq^eshim]) and ropes (חֲבָלִים, khavalim) in Ps 140:5. The final word in the verse (חֶלְכָּאִים (khelkaʾim, “unfortunate [ones]”) may be an alternate form of חֵלְכָח (khel^ekhakh, “unfortunate [one]”; see vv. 8, 14). The Qere (marginal reading) divides the form into two words, חֵיל כָּאִים (khel kaʾim, “army/host of disheartened [ones]”). The three verb forms in v. 10 are singular because the representative “oppressed” individual is the grammatical subject (see the singular עָנִי [ʿani] in v. 9).
Psalm 10:11 tn Heb “he says in his heart.” See v. 6.
Psalm 10:11 tn Heb “God forgets, he hides his face, he never sees.”
Psalm 10:12 sn Rise up, O Lord! The psalmist’s mood changes from lament to petition and confidence.
Psalm 10:12 tn Heb “lift up your hand.” Usually the expression “lifting the hand” refers to praying (Pss 28:2; 134:2) or making an oath (Ps 106:26), but here it probably refers to “striking a blow” (see 2 Sam 18:28; 20:21). Note v. 15, where the psalmist asks the Lord to “break the arm of the wicked.” A less likely option is that the psalmist is requesting that the Lord declare by oath his intention to intervene.
Psalm 10:13 tn The rhetorical question expresses the psalmist’s outrage that the wicked would have the audacity to disdain God.
Psalm 10:13 tn Heb “he says in his heart” (see vv. 6, 11). Another option is to understand an ellipsis of the interrogative particle here (cf. the preceding line), “Why does he say in his heart?”
Psalm 10:13 tn Here the wicked man addresses God directly.
Psalm 10:13 tn Heb “you will not seek.” The verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as generalizing about what is typical and translate, “you do not hold [people] accountable.”
Psalm 10:14 tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”
Psalm 10:14 tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”
Psalm 10:14 tn Here the imperfect emphasizes God’s typical behavior.
Psalm 10:14 tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.
Psalm 10:14 tn Heb “to give into your hand, upon you, he abandons, [the] unfortunate [one].” The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God’s hand. Elsewhere the idiom “give into the hand” means to deliver into one’s possession. If “to give” goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that “to give” goes with what follows (cf. NEB, NIV, NRSV). The verb יַעֲזֹב (yaʿazov) here has the nuance “entrust” (see Gen 39:6; Job 39:11); the direct object (“[his] cause”) is implied.
Psalm 10:14 tn Or “help.”
Psalm 10:14 tn Heb “[for] one who is fatherless, you are a deliverer.” The noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9).sn The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
Psalm 10:15 sn The arm symbolizes the strength of the wicked, which they use to oppress and exploit the weak.
Psalm 10:15 tn Heb “you seek his wickedness.” As in v. 13, the verb דָּרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as describing a fact, “you hold him accountable,” or as anticipating divine judgment, “you will hold him accountable.” However, since the verb is in apparent parallelism with the preceding imperative (“break”), it is better to understand the imperfect as expressing the psalmist’s desire or request.
Psalm 10:15 tn Heb “you will not find.” It is uncertain how this statement relates to what precedes. Some take בַּל (bal), which is used as a negative particle in vv. 10:4, 6, 11, 18, as asseverative here, “Indeed find (i.e., judge his wickedness).” The translation assumes that the final words are an asyndetic relative clause which refers back to what the wicked man boasted in God’s face (“you will not find [i.e., my wickedness]”). See v. 13.
Psalm 10:16 tn Heb “the Lord is king forever and ever.”
Psalm 10:16 tn Or “the nations perish from his land.” The perfect verb form may express what is typical or it may express rhetorically the psalmist’s certitude that God’s deliverance is “as good as done.”sn The nations may be the underlying reality behind the psalmist’s references to the “wicked” in the earlier verses. This reference to the nations may have motivated the combining of Ps 10 with Ps 9 (see Ps 9:5, 15, 19).
Psalm 10:17 sn You have heard. The psalmist is confident that God has responded positively to his earlier petitions for divine intervention. The psalmist apparently prayed the words of vv. 16-18 after the reception of an oracle of deliverance (given in response to the confident petition of vv. 12-15) or after the Lord actually delivered him from his enemies.
Psalm 10:17 tn Heb “desire.”
Psalm 10:17 tn Heb “you make firm their heart, you cause your ear to listen.”
Psalm 10:18 tn Heb “to judge (on behalf of),” or “by judging (on behalf of).”
Psalm 10:18 tn Heb “crushed.” See v. 10.
Psalm 10:18 tn Heb “he will not add again [i.e., “he will no longer”] to terrify, man from the earth.” The Hebrew term אֱנוֹשׁ (ʾenosh, “man”) refers here to the wicked nations (v. 16). By describing them as “from the earth,” the psalmist emphasizes their weakness before the sovereign, eternal king.
Psalm 11:1 sn Psalm 11. The psalmist rejects the advice to flee from his dangerous enemies. Instead he affirms his confidence in God’s just character and calls down judgment on evildoers.
Psalm 11:1 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
Psalm 11:1 tn The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
Psalm 11:1 tc The MT is uncertain here. The Kethib (consonantal text) reads: “flee [masculine plural!] to your [masculine plural!] mountain, bird.” The Qere (marginal reading) has “flee” in a feminine singular form, agreeing grammatically with the addressee, the feminine noun “bird.” Rather than being a second masculine plural pronominal suffix, the ending כֶם- (-khem) attached to “mountain” is better interpreted as a second feminine singular pronominal suffix followed by an enclitic mem (ם). “Bird” may be taken as vocative (“O bird”) or as an adverbial accusative of manner (“like a bird”). Either way, the psalmist’s advisers compare him to a helpless bird whose only option in the face of danger is to fly away to an inaccessible place.
Psalm 11:2 tn In the psalms the “wicked” (רְשָׁעִים, r^eshaʿim) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and threaten his people (Ps 3:8).
Psalm 11:2 tn The Hebrew imperfect verbal form depicts the enemies’ hostile action as underway.
Psalm 11:2 tn Heb “a bow.”
Psalm 11:2 sn In the darkness. The enemies’ attack, the precise form of which is not indicated, is compared here to a night ambush by archers; the psalmist is defenseless against this deadly attack.
Psalm 11:2 tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 32:11; 36:10; 64:10; 94:15; 97:11).
Psalm 11:3 tn The precise meaning of this rare word is uncertain. An Ugaritic cognate is used of the “bottom” or “base” of a cliff or mountain (see G. R. Driver, Canaanite Myths and Legends, 47, 159). The noun appears in postbiblical Hebrew with the meaning “foundation” (see Jastrow 1636 s.v. שָׁת).
Psalm 11:3 tn The singular form is used here in a collective or representative sense. Note the plural form “pure [of heart]” in the previous verse.
Psalm 11:3 sn The quotation of the advisers’ words (which begins in 11:1c) ends at this point. They advise the psalmist to flee because the enemy is poised to launch a deadly attack. In such a lawless and chaotic situation godly people like the psalmist can accomplish nothing, so they might as well retreat to a safe place.
Psalm 11:4 tn Because of the royal imagery involved here, one could translate “lofty palace.” The Lord’s heavenly temple is in view here (see Mic 1:2-4).
Psalm 11:4 sn The Lord’s throne is in heaven. The psalmist is confident that the Lord reigns as sovereign king, “keeps an eye on” all people, and responds in a just manner to the godly and wicked.
Psalm 11:4 sn His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all.
Psalm 11:4 tn The two Hebrew imperfect verbal forms in this verse describe the Lord’s characteristic activity.
Psalm 11:4 tn Heb “eyelids.”
Psalm 11:4 tn For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.
Psalm 11:4 tn Heb “test the sons of men.”
Psalm 11:5 tn Heb “examines,” the same verb used in v. 4b. But here it is used in a metonymic sense of “examine and approve” (see Jer 20:12).
Psalm 11:5 tn The singular form is used here in a collective or representative sense. Note the plural form “pure (of heart)” in v. 2.
Psalm 11:5 tn Heb “his [very] being.” A נֶפֶשׁ (nefesh, “being, soul”) is also attributed to the Lord in Isa 1:14, where a suffixed form of the noun appears as the subject of the verb “hate.” Both there and here the term is used of the seat of one’s emotions and passions.
Psalm 11:5 sn He hates the wicked. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds, and actively opposes and judges them for their wickedness. See Ps 5:5.
Psalm 11:5 tn Heb “the wicked [one] and the lover of violence.” The singular form is used here in a collective or representative sense. Note the plural form רְשָׁעִים (r^eshaʿim, “wicked [ones]”) in vv. 2 and 6.
Psalm 11:6 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord rain down”), not indicative (“The Lord rains down”; see also Job 20:23). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that God will do so. In this way the psalmist seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57.
Psalm 11:6 tc The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhame, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16.
Psalm 11:6 sn The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.
Psalm 11:6 tn Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת (zilʿafot) is uncertain. It may mean “raging heat” (BDB 273 s.v. זַלְעָפָה) or simply “rage” (HALOT 272 s.v. זַלְעָפָה). If one understands the former sense, then one might translate “hot wind” (cf. NEB, NRSV). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15-16).
Psalm 11:7 tn Or “for.”
Psalm 11:7 tn Or “righteous.”
Psalm 11:7 tn Heb “he loves righteous deeds.” The “righteous deeds” are probably those done by godly people (see v. 5). The Lord “loves” such deeds in the sense that he rewards them. Another option is to take צְדָקוֹת (ts^edaqot) as referring to God’s acts of justice (see Ps 103:6). In this case one could translate, “he loves to do just deeds.”
Psalm 11:7 tn Heb “the upright will see his face.” The singular subject (“upright”) does not agree with the plural verb. However, collective singular nouns can be construed with a plural predicate (see GKC 462 §145.b). Another possibility is that the plural verb יֶחֱזוּ (yekhezu) should be emended to an original singular form. To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 17:15 and Job 33:26 [where רָאָה (raʾah), not חָזָה (khazah), is used]). On the form פָנֵימוֹ (fanemo, “his face”) see GKC 300-301 §103.b, n. 3.

Jeremiah 36:27-37:2

Baruch and Jeremiah Write Another Scroll

²⁷The Lord’s message came to Jeremiah after the king had burned the scroll with the words Baruch had written down at Jeremiah’s dictation.^[a] ²⁸“Get another^[b] scroll and write on it everything^[c] that was written on the original scroll^[d] that King Jehoiakim of Judah burned. ²⁹Tell King Jehoiakim of Judah, ‘The Lord says, “You burned the scroll. You asked^[e] Jeremiah, ‘How dare you write in this scroll that the king of Babylon will certainly come and destroy this land and wipe out all the people and animals on it?’”^[f] ³⁰So the Lord says concerning King Jehoiakim of Judah, “None of his line will occupy the throne of David.^[g] His dead body will be thrown out to be exposed to scorching heat by day and frost by night.^[h] ³¹I will punish him and his descendants and the officials who serve him for the wicked things they have done.^[i] I will bring on them, the citizens of Jerusalem and the people of Judah, all the disaster that I told them about and that they ignored.”’”^[j] ³²Then Jeremiah got another scroll and gave it to the scribe Baruch son of Neriah. As Jeremiah dictated, Baruch wrote on this scroll everything that had been on the scroll that King Jehoiakim of Judah burned in the fire. They also added on this scroll several other messages of the same kind.^[k]

Introduction to Incidents During the Reign of Zedekiah

37 Zedekiah son of Josiah succeeded Jeconiah^[l] son of Jehoiakim as king. He was elevated to the throne of the land of Judah by King Nebuchadnezzar of Babylon.^[m] ²Neither he nor the officials who served him nor the people of Judah paid any attention to what the Lord said through the prophet Jeremiah.^[n]

Footnotes

Jeremiah 36:27 tn Heb “from the mouth of Jeremiah.”
Jeremiah 36:28 tn Heb “Return, take another.” The verb “return” is used in the sense of repetition: “take again” (cf. BDB 998 s.v. שׁוּב Qal.8). The idea is already contained in “Get another,” so most modern English versions do not represent it.
Jeremiah 36:28 tn Heb “all the former words/things.”
Jeremiah 36:28 tn Heb “first [or former] scroll.”
Jeremiah 36:29 tn Or “In essence you asked.” For explanation see the translator’s note on the end of the verse.
Jeremiah 36:29 tn Heb “You burned this scroll, saying, ‘Why did you write on it, saying, “The king of Babylon will certainly come [the infinitive absolute before the finite verb expresses certainty here, as several places elsewhere in Jeremiah] and destroy this land and exterminate from it both man and beast”?’” The sentence raises several difficulties for translating literally. The “you” in “why did you write” is undefined, though it obviously refers to Jeremiah. The gerund “saying” that introduces ‘Why did you write’ does not fit very well with “you burned the scroll.” Gerunds of this sort are normally explanatory. Lastly, there is no indication in the narrative that Jehoiakim ever directly asked Jeremiah this question. In fact, he had been hidden out of sight so Jehoiakim couldn’t confront him. The question is presented rhetorically, expressing Jehoiakim’s thoughts or intents and giving the rational for burning the scroll, i.e., he questioned Jeremiah’s right to say such things. The translation has attempted to be as literal as possible without resolving some of these difficulties. One level of embedded quotes has been eliminated for greater simplicity. For the rendering of “How dare you” for the interrogative “why do you,” see the translator’s note on 26:9.
Jeremiah 36:30 sn This prophecy was not “totally” fulfilled because his son Jehoiachin (Jeconiah) did occupy the throne for three months (2 Kgs 23:8). However, his rule was negligible, and after his capitulation and exile to Babylon, he himself was promised that neither he nor his successors would occupy the throne of David (cf. Jer 22:30 and see the study notes on 22:24, 30).
Jeremiah 36:30 sn Compare the more poetic prophecy in Jer 22:18-19 and see the study note on 22:19.
Jeremiah 36:31 tn Heb “for their iniquity.”
Jeremiah 36:31 tn Heb “all the disaster which I spoke to them about but they did not listen to [or obey].” HALOT, s.v. דבר, Piel.4, shows that the verb can mean “speak about.” Compare usage at Gen 19:21 and Ruth 4:1.
Jeremiah 36:32 tn Heb “And he wrote upon it from the mouth of Jeremiah all the words of the scroll that Jehoiakim king of Judah burned in the fire. And many words like these were added to them besides [or further].” The translation uses the more active form in the last line because of the tendency in contemporary English style to avoid the passive. It also uses the words “everything” for “all the words” and “messages” for “words.” Those are legitimate usages of these phrases, and they avoid the mistaken impression that Jeremiah repeated verbatim either the words on the former scroll or the messages that he had delivered during the course of the preceding twenty-three years.
Jeremiah 37:1 tn Heb “Coniah.” For explanation of the rendering here see the translator’s note on 22:24.
Jeremiah 37:1 tn Heb “And Zedekiah son of Josiah, whom Nebuchadnezzar king of Babylon made king in the land of Judah, ruled as king instead of Coniah son of Jehoiakim.” The sentence has been restructured and simplified to better conform to contemporary English style.
Jeremiah 37:2 sn These two verses (37:1-2) are introductory to chs. 37-38 and aim to characterize Zedekiah and his regime as disobedient, just as Jehoiakim and his regime had been (Jer 36:27; cf. 2 Kgs 24:19-20). This characterization is important because Zedekiah is portrayed in the incidents that follow in 37-38 as seeking the Lord’s help or seeking a word from the Lord. However, though he did send to inquire of Jeremiah three times, he did not pay attention to the warnings he received in reply and so was ultimately responsible for the fall of Jerusalem (Jer 39). As elsewhere in this book, Jeconiah’s reign is passed over in silence because it was negligible, and Jeremiah did not wish to legitimize the hopes of many in Israel and Babylon that Jeconiah would return from exile and resume rule over Judah (see further the study notes on 22:24, 30 and 36:30).

1 Corinthians 14:1-12

Prophecy and Tongues

14 Pursue love and be eager for the spiritual gifts, especially that you may prophesy. ²For the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit.^[a] ³But the one who prophesies speaks to people for their strengthening,^[b] encouragement, and consolation. ⁴The one who speaks in a tongue builds himself up,^[c] but the one who prophesies builds up the church. ⁵I wish you all spoke in tongues, but even more that you would prophesy. The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened.

⁶Now, brothers and sisters,^[d] if I come to you speaking in tongues, how will I help you unless I speak to you with a revelation or with knowledge or prophecy or teaching? ⁷It is similar for lifeless things that make a sound, like a flute or harp. Unless they make a distinction in the notes, how can what is played on the flute or harp be understood? ⁸If, for example, the trumpet makes an unclear sound, who will get ready for battle? ⁹It is the same for you. If you do not speak clearly with your tongue, how will anyone know what is being said? For you will be speaking into the air. ¹⁰There are probably many kinds of languages in the world, and none is without meaning. ¹¹If then I do not know the meaning of a language, I will be a foreigner to the speaker and the speaker a foreigner to me. ¹²It is the same with you. Since you are eager for manifestations of the Spirit,^[e] seek to abound in order to strengthen the church.

Matthew 10:16-23

Persecution of Disciples

¹⁶“I^[a] am sending you out like sheep surrounded by wolves,^[b] so be wise as serpents^[c] and innocent as doves.^[d] ¹⁷Beware^[e] of people, because they will hand you over to councils^[f] and flog^[g] you in their synagogues.^[h] ¹⁸And you will be brought before governors and kings^[i] because of me, as a witness to them and to the Gentiles. ¹⁹Whenever^[j] they hand you over for trial,^[k] do not worry about how to speak or what to say,^[l] for what you should say will be given to you at that time.^[m] ²⁰For it is not you speaking, but the Spirit of your Father speaking through you.

²¹“Brother^[n] will hand over brother to death, and a father his child. Children will rise against^[o] parents and have them put to death. ²²And you will be hated by everyone because of my name. But the one who endures to the end will be saved! ²³Whenever^[p] they persecute you in one town,^[q] flee to another! I tell you the truth,^[r] you will not finish going through all the towns^[s] of Israel before the Son of Man comes.

Footnotes

Matthew 10:16 tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Matthew 10:16 sn This imagery of wolves is found in intertestamental Judaism (see Pss. Sol. 8:23, 30; also 1 Enoch 89:55). For more on the sheep imagery see H. Preisker and S. Schulz, TDNT 6:690. The imagery of sheep surrounded by wolves suggests violence, and prepares the hearers for the persecutions of disciples described in vv. 17-26.
Matthew 10:16 sn The craftiness of serpents is proverbial and can be traced as far back as Gen 3:1. As for how it applies to Jesus’ disciples sent out with the message of the coming kingdom, interpreters have been far less certain, and there is a great diversity of opinion.
Matthew 10:16 sn Doves were regarded in both Greek and Jewish culture of the first century as symbols of purity, integrity, and harmlessness (see H. Greeven, TDNT 6:65-67).
Matthew 10:17 tn Here δέ (de) has not been translated.
Matthew 10:17 sn Councils in this context has a non-technical sense referring to local judicial bodies (courts) attached to the Jewish synagogue (cf. BDAG 967 s.v. συνέδριον 1.a). These courts would be responsible for meting out justice and discipline within the Jewish community.
Matthew 10:17 tn Or “and have you flogged” (a causative sense). BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”
Matthew 10:17 sn See the note on synagogues in 4:23.
Matthew 10:18 sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts 4:3; 5:17-18, 40-41; 6:12; 7:1-60; 8:1-3, and of Gentile persecution in Acts 25:2-12, 24-27.
Matthew 10:19 tn Here δέ (de) has not been translated.
Matthew 10:19 tn Or “hand you over into custody,” in particular “as a t.t. of police and courts ‘hand over into [the] custody [of]’” (BDAG 762 s.v. παραδίδωμι 1.b). In context some sort of trial is implied (cf. Luke 12:11).
Matthew 10:19 tn Grk “how or what you might speak.”
Matthew 10:19 tn Grk “in that hour.”
Matthew 10:21 tn Here δέ (de) has not been translated.sn The mention of father and child in the following clause indicates that brother here refers to actual siblings, the members of one’s own family.
Matthew 10:21 tn Or “will rebel against.”
Matthew 10:23 tn Here δέ (de) has not been translated.
Matthew 10:23 tn The Greek word πόλις (polis) can mean either “town” or “city” depending on the context (BDAG 844 s.v. 1, “population center of varying size, city, town”).
Matthew 10:23 tn Grk “For truly (ἀμήν, amēn) I say to you.” Here γάρ (gar, “for”) has not been translated.
Matthew 10:23 tn The Greek word πόλις (polis), can mean either “town” or “city” (see previous note in this verse). “Town” was employed here to emphasize the large number of places to visit (not just the largest cities) and thus the extensive nature of the disciples’ ministry.

New English Translation (NET)

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Book of Common Prayer

Psalm 5[a]

For the music director, to be accompanied by wind instruments;[b] a psalm of David.

Psalm 6[aw]

For the music director, to be accompanied by stringed instruments, according to the sheminith style;[ax] a psalm of David.

Footnotes

Psalm 10[a]

Psalm 11[bc]

For the music director, by David.

Footnotes

Baruch and Jeremiah Write Another Scroll

Introduction to Incidents During the Reign of Zedekiah

Footnotes

Prophecy and Tongues

Footnotes

Persecution of Disciples

Footnotes

Psalm 5^[a]

For the music director, to be accompanied by wind instruments;^[b] a psalm of David.

Psalm 6^[aw]

For the music director, to be accompanied by stringed instruments, according to the sheminith style;^[ax] a psalm of David.

Psalm 10^[a]

Psalm 11^[bc]