Revised Common Lectionary (Complementary)
8 The Lord is merciful and compassionate;
he is patient[a] and demonstrates great loyal love.[b]
9 The Lord is good to all,
and has compassion on all he has made.[c]
Footnotes
- Psalm 145:8 tn Heb “slow to anger” (see Pss 86:15; 103:8).
- Psalm 145:8 tn Heb “and great of loyal love” (see Pss 86:15; 103:8).
- Psalm 145:9 tn Heb “and his compassion is over all his works.”
14 [a] The Lord supports all who fall,
and lifts up all who are bent over.[b]
15 Everything looks to you in anticipation,[c]
and you provide them with food on a regular basis.[d]
16 You open your hand,
and fill every living thing with the food it desires.[e]
17 The Lord is just in all his actions,[f]
and exhibits love in all he does.[g]
18 The Lord is near all who cry out to him,
all who cry out to him sincerely.[h]
19 He satisfies the desire[i] of his loyal followers;[j]
he hears their cry for help and delivers them.
20 The Lord protects all those who love him,
but he destroys all the wicked.
21 My mouth will praise the Lord.[k]
Let all who live[l] praise his holy name forever.
Footnotes
- Psalm 145:14 tc Psalm 145 is an acrostic psalm, with each successive verse beginning with a successive letter of the Hebrew alphabet. However, in the traditional Hebrew (Masoretic) text of Psalm 145 there is no verse beginning with the letter nun. One would expect such a verse to appear as the fourteenth verse, between the (מ) (mem) and (ס) (samek) verses. Several ancient witnesses, including one medieval Hebrew manuscript, the Qumran scroll from cave 11, the LXX, and the Syriac, supply the missing (נ) (nun) verse, which reads as follows: “The Lord is reliable in all his words, and faithful in all his deeds.” One might paraphrase this as follows: “The Lord’s words are always reliable; his actions are always faithful.” Scholars are divided as to the originality of this verse. L. C. Allen argues for its inclusion on the basis of structural considerations (Psalms 101-150 [WBC], 294-95), but there is no apparent explanation for why, if original, it would have been accidentally omitted. The psalm may be a partial acrostic, as in Pss 25 and 34 (see M. Dahood, Psalms [AB], 3:335). The glaring omission of the nun line would have invited a later redactor to add such a line.
- Psalm 145:14 tn Perhaps “discouraged” (see Ps 57:6).
- Psalm 145:15 tn Heb “the eyes of all wait for you.”
- Psalm 145:15 tn Heb “and you give to them their food in its season” (see Ps 104:27).
- Psalm 145:16 tn Heb “[with what they] desire.”
- Psalm 145:17 tn Heb “in all his ways.”
- Psalm 145:17 tn Heb “and [is] loving in all his deeds.”
- Psalm 145:18 tn Heb “in truth.”
- Psalm 145:19 tn In this context “desire” refers to the followers’ desire to be delivered from wicked enemies.
- Psalm 145:19 tn Heb “the desire of those who fear him, he does.”
- Psalm 145:21 tn Heb “the praise of the Lord my mouth will speak.”
- Psalm 145:21 tn Heb “all flesh.”
The First Collection of Solomonic Proverbs[a]
but a foolish child[d] is a grief to his mother.[e]
2 Treasures gained by wickedness[f] do not profit,
but righteousness[g] delivers from death.[h]
3 The Lord satisfies[i] the appetite[j] of the righteous,
but he thwarts[k] the craving[l] of the wicked.
4 The one who is lazy[m] becomes poor,[n]
but the one who works diligently[o] becomes wealthy.[p]
5 The one who gathers crops[q] in the summer is a wise[r] son,
but the one who sleeps[s] during harvest is a shameful son.[t]
Footnotes
- Proverbs 10:1 sn Beginning with ch. 10 there is a difference in the form of the material contained in the book of Proverbs. No longer are there long admonitions, but the actual proverbs, short aphorisms dealing with right or wrong choices. Other than a few similar themes grouped together here and there, there is no arrangement to the material as a whole. It is a long collection of approximately 400 proverbs.
- Proverbs 10:1 tn Heb “son.”
- Proverbs 10:1 tn The imperfect tense describes progressive or habitual action, translated here with an English present tense. These fit the nature of proverbs which are general maxims, and not necessarily absolutes or universal truths. One may normally expect to find what the proverb notes, and one should live according to its instructions in the light of those expectations, but one should not be surprised if from time to time there is an exception. The fact that there may be an exception does not diminish the need to live by the sayings.
- Proverbs 10:1 tn Heb “son.”
- Proverbs 10:1 tn Heb “grief of his mother.” The noun “grief” is in construct, and “mother” is an objective genitive. The saying declares that the consequences of wisdom or folly affects the parents.
- Proverbs 10:2 tn Heb “treasures of wickedness” (so KJV, ASV); NASB “Ill-gotten gains”; TEV “Wealth that you get by dishonesty.”
- Proverbs 10:2 sn The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly, but honesty delivers from mortal danger.
- Proverbs 10:2 tn Heb “death.” This could refer to literal death, but it is probably figurative here for mortal danger or ruin.
- Proverbs 10:3 tn Heb “does not allow…to go hungry.” The expression “The Lord does not allow the appetite of the righteous to go hungry” is an example of tapeinosis—a figurative expression stated in the negative to emphasize the positive: The Lord satisfies the appetite of the righteous.
- Proverbs 10:3 tn The term נֶפֶשׁ (nefesh) means “soul” but its root meaning is “throat” and it has a broad range of meanings; here it denotes “appetite” (BDB 660 s.v. 5.a; see, e.g., Pss 63:6; 107:9; Prov 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). The term could denote “desire” (BDB 660 s.v. 6.a) which would include the inner urge for success. By contrast, the wicked live unfulfilled lives—as far as spiritual values are concerned.
- Proverbs 10:3 tn Heb “thrusts away” (cf. ASV, NASB); NLT “refuses to satisfy.” The verb הָדַף (hadaf) means “to thrust away; to push; to drive,” either to depose or reject (BDB 213 s.v.).
- Proverbs 10:3 tn This verse contrasts the “appetite” of the righteous with the “craving” of the wicked. This word הַוַּה (havvah, “craving”) means “desire” often in a bad sense, as ‘the desire of the wicked,” which could not be wholesome (Ps 52:9).
- Proverbs 10:4 tn Heb “a palm of slackness.” The genitive noun רְמִיָּה (remiyyah, “slackness”) functions as an attributive adjective: “a slack palm” (BDB 941 s.v.). The term כַף (khaf, “palm”) is a synecdoche of part (= palm) for the whole person (= one who works with his hands). The hand is emphasized because it is the instrument of physical labor. The “slack hand” is contrasted with the “diligent hand.” A slack hand refers to a lazy worker or careless work that such hands produce. See N. C. Habel, “Wisdom, Wealth, and Poverty Paradigms in the Book of Proverbs,” BiBh 14 (1988): 28-49.
- Proverbs 10:4 tc The MT reads רָאשׁ (raʾsh, “poor”) which is the plene spelling of רָשׁ (rash, “poor [person]”; HALOT 1229-30 s.v. רֵישׁ). Both Tg. Prov 10:4 and LXX reflect an alternate vocalization רִישׁ (rish, “poverty”) which is from the same root, and essentially means the same thing.tn Heb “causes poverty.” The expression is literally, “the palm of slackness causes poverty.”
- Proverbs 10:4 tn Heb “but the hand of the diligent” (so KJV, NAB, NASB, NRSV). The genitive noun חָרוּצִים (kharutsim, “diligence”) functions as an attributive adjective: “a diligent hand.” The noun חָרוּצִים (kharutsim) uses the plural form because the plural is often used for abstract moral qualities. The term יָד (yad, “hand”) is a synecdoche of part (= “hand”) for the whole person (= “the one who works with his hands”). The hand is emphasized because it is the instrument of physical labor.
- Proverbs 10:4 tn Heb “makes rich” (so NASB, NRSV). The Hiphil verb is used in a causative sense; literally, “the hand of the diligent makes rich.”
- Proverbs 10:5 tn The direct object “crops” does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of smoothness.
- Proverbs 10:5 tn Heb “prudent.” The term מַשְׂכִּיל (maskil) refers to a wise and so successful person. He seizes the opportunity, knowing the importance of the season.
- Proverbs 10:5 sn The term “sleeps” is figurative, an implied comparison that has become idiomatic (like the contemporary English expression “asleep on the job”). It means that this individual is lazy or oblivious to the needs of the hour.
- Proverbs 10:5 tn Heb “a son who acts shamefully.”
Appreciation for Support
10 I have great joy in the Lord because now at last you have again expressed your concern for me. (Now I know you were concerned before but had no opportunity to do anything.)[a] 11 I am not saying this because I am in need, for I have learned to be content in any circumstance. 12 I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment,[b] whether I go satisfied or hungry, have plenty or nothing. 13 I am able to do all things[c] through the one[d] who strengthens me. 14 Nevertheless, you did well to share with me in my trouble.
15 And as you Philippians know, at the beginning of my gospel ministry, when I left Macedonia, no church shared with me in this matter of giving and receiving except you alone.
Footnotes
- Philippians 4:10 tn Grk “for you were even concerned, but you lacked opportunity.”
- Philippians 4:12 tn The words “of contentment” are not in the Greek text, but are implied by Paul’s remarks at the end of v. 11.
- Philippians 4:13 tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.
- Philippians 4:13 tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א2 D2 [F G] Ψ 075 1175 1241 1505 1881 2464 M al sy Hier) add Χριστῷ (Christō) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified.
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