The Daily Audio Bible Reading for Friday July 30, 2021 (NIV)

2 Chronicles 26-28

Uzziah’s Reign

26 All the people of Judah took Uzziah,[a] who was sixteen years old, and made him king in his father Amaziah’s place. Uzziah[b] built up Elat and restored it to Judah after King Amaziah[c] had passed away.[d]

Uzziah was sixteen years old when he began to reign, and he reigned for fifty-two years in Jerusalem. His mother’s name was Jecholiah, who was from Jerusalem. He did what the Lord approved, just as his father Amaziah had done.[e] He followed[f] God during the lifetime of[g] Zechariah, who taught him how to honor God. As long as he followed[h] the Lord, God caused him to succeed.[i]

Uzziah attacked[j] the Philistines and broke down the walls of Gath, Jabneh, and Ashdod. He built cities in the region of Ashdod and throughout Philistine territory.[k] God helped him in his campaigns[l] against the Philistines, the Arabs living in Gur Baal, and the Meunites. The Ammonites paid tribute to Uzziah and his fame reached[m] the border of Egypt, for he grew in power.

Uzziah built and fortified towers in Jerusalem at the Corner Gate, Valley Gate, and at the Angle.[n] 10 He built towers in the wilderness and dug many cisterns, for he owned many herds in the foothills[o] and on the plain. He had workers in the fields and vineyards in the hills and in Carmel,[p] for he loved agriculture.[q]

11 Uzziah had an army of skilled warriors trained for battle. They were organized by divisions according to the muster rolls made by Jeiel the scribe and Maaseiah the officer under the authority of Hananiah, a royal official. 12 The total number of family leaders who led warriors was 2,600. 13 They commanded an army of 307,500 skilled and able warriors who were ready to defend[r] the king against his enemies. 14 Uzziah supplied shields, spears, helmets, breastplates, bows, and slingstones for the entire army. 15 In Jerusalem he made war machines carefully designed to shoot arrows and large stones from the towers and corners of the walls. He became very famous, for he received tremendous support and became powerful.[s]

16 But once he became powerful, his pride destroyed him.[t] He disobeyed[u] the Lord his God. He entered the Lord’s temple to offer incense on the incense altar. 17 Azariah the priest and eighty other brave priests of the Lord followed him in. 18 They confronted[v] King Uzziah and said to him, “It is not proper for you, Uzziah, to offer incense to the Lord. That is the responsibility of the priests, the descendants of Aaron, who are consecrated to offer incense. Leave the sanctuary, for you have disobeyed[w] and the Lord God will not honor you!” 19 Uzziah, who had an incense censer in his hand, became angry. While he was ranting and raving[x] at the priests, a skin disease[y] appeared on his forehead right there in front of the priests in the Lord’s temple near the incense altar. 20 When Azariah the high priest and the other priests looked at him, there was a skin disease on his forehead. They hurried him out of there; even the king[z] himself wanted to leave quickly because the Lord had afflicted him. 21 King Uzziah suffered from a skin disease until the day he died. He lived in separate quarters,[aa] afflicted by a skin disease and banned from the Lord’s temple. His son Jotham was in charge of the palace and ruled over the people of the land.

22 The rest of the events of Uzziah’s reign, from start to finish, were recorded by the prophet Isaiah son of Amoz.[ab] 23 Uzziah passed away[ac] and was buried near his ancestors[ad] in a cemetery[ae] belonging to the kings. (This was because he had a skin disease.)[af] His son Jotham replaced him as king.

Jotham’s Reign

27 Jotham was twenty-five years old when he began to reign, and he reigned for sixteen years in Jerusalem. His mother[ag] was Jerusha the daughter of Zadok. He did what the Lord approved, just as his father Uzziah had done.[ah] (He did not, however, have the audacity to enter the temple.)[ai] Yet the people were still sinning.

He built the Upper Gate to the Lord’s temple and did a lot of work on the wall in the area known as Ophel.[aj] He built cities in the hill country of Judah and fortresses and towers in the forests.

He launched a military campaign[ak] against the king of the Ammonites and defeated them. That year the Ammonites paid him 100 talents[al] of silver, 10,000 cors[am] of wheat, and 10,000 cors[an] of barley. The Ammonites also paid this same amount of annual tribute the next two years.[ao]

Jotham grew powerful because he was determined to please the Lord his God.[ap] The rest of the events of Jotham’s reign, including all his military campaigns and his accomplishments, are recorded in the Scroll of the Kings of Israel and Judah.[aq] He was twenty-five years old when he began to reign, and he reigned for sixteen years in Jerusalem. Jotham passed away[ar] and was buried in the City of David.[as] His son Ahaz replaced him as king.

Ahaz’s Reign

28 Ahaz was twenty years old when he began to reign, and he reigned for sixteen years in Jerusalem. He did not do what pleased the Lord, in contrast to his ancestor David.[at] He followed in the footsteps of[au] the kings of Israel; he also made images of the Baals. He offered sacrifices in the Valley of Ben Hinnom and passed his sons through the fire,[av] a horrible sin practiced by the nations[aw] whom the Lord drove out before the Israelites. He offered sacrifices and burned incense on the high places, on the hills, and under every green tree.

The Lord his God handed him over to the king of Syria. The Syrians[ax] defeated him and deported many captives to Damascus.[ay] He was also handed over to the king of Israel, who thoroughly defeated him.[az] In one day Pekah son of Remaliah killed 120,000 warriors in Judah, because they had abandoned the Lord God of their ancestors.[ba] Zikri, an Ephraimite warrior, killed the king’s son Maaseiah, Azrikam, the supervisor of the palace, and Elkanah, the king’s second-in-command. The Israelites seized from their brothers 200,000 wives, sons, and daughters. They also carried off a huge amount of plunder and took it[bb] back to Samaria.

Oded, a prophet of the Lord, was there. He went to meet the army as they arrived in Samaria and said to them: “Look, because the Lord God of your ancestors was angry with Judah he handed them over to you. You have killed them so mercilessly that God has taken notice.[bc] 10 And now you are planning[bd] to enslave[be] the people[bf] of Judah and Jerusalem. Yet are you not also guilty before the Lord your God? 11 Now listen to me! Send back those you have seized from your brothers, for the Lord is very angry at you!”[bg] 12 So some of[bh] the Ephraimite family leaders, Azariah son of Jehochanan, Berechiah son of Meshillemoth, Jechizkiah son of Shallum, and Amasa son of Hadlai confronted[bi] those returning from the battle. 13 They said to them, “Don’t bring those captives here! Are you planning on making us even more sinful and guilty before the Lord?[bj] Our guilt is already great, and the Lord is very angry at Israel.”[bk] 14 So the soldiers released the captives and the plunder before the officials and the entire assembly. 15 Men were assigned to take the prisoners and find clothes among the plunder for those who were naked.[bl] So they clothed them, supplied them with sandals, gave them food and drink, and provided them with oil to rub on their skin.[bm] They put the ones who couldn’t walk on donkeys.[bn] They brought them back to their brothers at Jericho, the city of date palm trees, and then returned to Samaria.

16 At that time King Ahaz asked the king[bo] of Assyria for help. 17 The Edomites had again invaded and defeated Judah and carried off captives. 18 The Philistines had raided the cities of Judah in the foothills[bp] and the Negev.[bq] They captured and settled in Beth Shemesh, Aijalon, Gederoth, Soco and its surrounding villages, Timnah and its surrounding villages, and Gimzo and its surrounding villages. 19 The Lord humiliated[br] Judah because of King Ahaz of Israel,[bs] for he encouraged Judah to sin and was very[bt] unfaithful to the Lord. 20 King Tiglath-Pileser[bu] of Assyria came, but he gave him more trouble than support.[bv] 21 Ahaz gathered riches[bw] from the Lord’s temple, the royal palace, and the officials and gave them to the king of Assyria, but that did not help.

22 During his time of trouble King Ahaz was even more unfaithful to the Lord. 23 He offered sacrifices to the gods of Damascus whom he thought had defeated him.[bx] He reasoned,[by] “Since the gods of the kings of Syria helped them, I will sacrifice to them so they will help me.” But they caused him and all Israel to stumble. 24 Ahaz gathered the items in God’s temple and removed them. He shut the doors of the Lord’s temple and erected altars on every street corner in Jerusalem. 25 In every city throughout Judah he set up high places to offer sacrifices to other gods. He angered the Lord God of his ancestors.

26 The rest of the events of Ahaz’s reign, including his accomplishments from start to finish, are recorded in the Scroll of the Kings of Judah and Israel.[bz] 27 Ahaz passed away[ca] and was buried in the city of Jerusalem; they did not bring him to the tombs of the kings of Israel. His son Hezekiah replaced him as king.

Footnotes:

  1. 2 Chronicles 26:1 tn The parallel account in 2 Kgs 15:1-8 has the variant spelling “Azariah.”
  2. 2 Chronicles 26:2 tn Heb “he”; the referent (Uzziah) has been specified in the translation for clarity.
  3. 2 Chronicles 26:2 tn Heb “after the king”; the referent (Amaziah) has been specified in the translation for clarity.
  4. 2 Chronicles 26:2 tn “slept with his fathers.”
  5. 2 Chronicles 26:4 tn Heb “he did what was proper in the eyes of the Lord, according to all which Amaziah his father had done.”
  6. 2 Chronicles 26:5 tn Heb “sought.”
  7. 2 Chronicles 26:5 tn Heb “in the days of.”
  8. 2 Chronicles 26:5 tn Heb “in the days of his seeking.”
  9. 2 Chronicles 26:5 tn Or “prosper.”
  10. 2 Chronicles 26:6 tn Heb “went out and fought.”
  11. 2 Chronicles 26:6 tn Heb “in Ashdod and among the Philistines.”
  12. 2 Chronicles 26:7 tn The words “in his campaigns” are supplied in the translation for clarity and for stylistic reasons.
  13. 2 Chronicles 26:8 tn Heb “and his name went to.”
  14. 2 Chronicles 26:9 tn On the meaning of the Hebrew word מִקְצוֹעַ (miqtsoaʿ), see HALOT 628 s.v. עַ(וֹ)מִקְצֹ. The term probably refers to an “angle” or “corner” somewhere on the eastern wall of Jerusalem.
  15. 2 Chronicles 26:10 sn The foothills (שְׁפֵלָה, shephelah) are the region between the Judean hill country and the Mediterranean coastal plain.
  16. 2 Chronicles 26:10 tn Heb “workers and vinedressers in the hills and in Carmel.” The words “he had” are supplied in the translation for stylistic reasons.
  17. 2 Chronicles 26:10 tn Heb “for a lover of the ground he [was].”
  18. 2 Chronicles 26:13 tn Heb “help.”
  19. 2 Chronicles 26:15 tn Heb “and his name went out to a distant place, for he did extraordinarily to be helped until he was strong.”
  20. 2 Chronicles 26:16 tn Heb “his heart was high [i.e., proud] until to destroy.”
  21. 2 Chronicles 26:16 tn Or “was unfaithful to.”
  22. 2 Chronicles 26:18 tn Heb “stood against.”
  23. 2 Chronicles 26:18 tn Or “been unfaithful.”
  24. 2 Chronicles 26:19 tn Heb “angry.”
  25. 2 Chronicles 26:19 tn Traditionally “leprosy,” but this was probably a skin disorder of some type, not leprosy (technically known today as Hansen’s disease). See 2 Kgs 5:1.
  26. 2 Chronicles 26:20 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
  27. 2 Chronicles 26:21 tn The precise meaning of בֵּית הַחָפְשִׁית (bet hakhofshit, “house of [?]”) is uncertain. NASB, NIV, NRSV all have “in a separate house”; NEB has “in his own house…relieved of all duties.” For a discussion of various proposals, see M. Cogan and H. Tadmor, II Kings (AB), 166-67.
  28. 2 Chronicles 26:22 tn Heb “As for the rest of the events of Uzziah, the former and the latter, Isaiah son of Amoz, the prophet, recorded.”
  29. 2 Chronicles 26:23 tn Heb “lay down with his fathers.”
  30. 2 Chronicles 26:23 tn Heb “fathers.”
  31. 2 Chronicles 26:23 tn Heb “a field of burial.”
  32. 2 Chronicles 26:23 tn Heb “for they said, ‘He had a skin disease.’”
  33. 2 Chronicles 27:1 tn Heb “the name of his mother.”
  34. 2 Chronicles 27:2 tn Heb “he did what was proper in the eyes of the Lord, according to all which Uzziah his father had done.”
  35. 2 Chronicles 27:2 tn Heb “except he did not enter the house of the Lord.”
  36. 2 Chronicles 27:3 tn Heb “wall of Ophel.” See HALOT 861 s.v. II עֹפֶל.
  37. 2 Chronicles 27:5 tn Heb “he fought with.”
  38. 2 Chronicles 27:5 tn The Hebrew word כִּכַּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the silver was 6,730 lbs. (3,060 kg).
  39. 2 Chronicles 27:5 sn As a unit of dry measure a cor was roughly equivalent to six bushels (about 220 liters).
  40. 2 Chronicles 27:5 tn Heb “10,000 cors of wheat and 10,000 of barley.” The unit of measure of the barley is omitted in the Hebrew text, but is understood to be “cors,” the same as the measures of wheat.
  41. 2 Chronicles 27:5 tn Heb “This the sons of Ammon brought to him, and in the second year and the third.”
  42. 2 Chronicles 27:6 tn Heb “because he established his ways before the Lord his God.”
  43. 2 Chronicles 27:7 tn Heb “As for the rest of the events of Jotham, and his battles and his ways, look, they are written on the scroll of the kings of Israel and Judah.”
  44. 2 Chronicles 27:9 tn Heb “lay down with his fathers.”
  45. 2 Chronicles 27:9 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
  46. 2 Chronicles 28:1 tn Heb “and he did not do what was proper in the eyes of the Lord, like David his father.”
  47. 2 Chronicles 28:2 tn Heb “he walked in the ways of.”
  48. 2 Chronicles 28:3 sn This may refer to child sacrifice, though some interpret it as a less drastic cultic practice (NEB “burnt his sons in the fire”; NASB “burned his sons in the fire”; NIV “sacrificed his sons in the fire”; NRSV “made his sons pass through fire”). For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.
  49. 2 Chronicles 28:3 tn Heb “like the abominable practices of the nations.”
  50. 2 Chronicles 28:5 tn Heb “they”; the referent (the Syrians) has been specified in the translation for clarity.
  51. 2 Chronicles 28:5 tn Heb “and took captive from him a great captivity and brought [them] to Damascus.”
  52. 2 Chronicles 28:5 tn Heb “who struck him down with a great striking.”
  53. 2 Chronicles 28:6 tn Heb “fathers” (also in vv. 9, 25).
  54. 2 Chronicles 28:8 tn Heb “the loot.” The pronoun (“it”) has been used in the translation for stylistic reasons, to avoid redundancy.
  55. 2 Chronicles 28:9 tn Heb “and you killed them with anger [that] reaches as far as heaven.”
  56. 2 Chronicles 28:10 tn Heb “saying.”
  57. 2 Chronicles 28:10 tn Heb “to enslave as male servants and female servants.”
  58. 2 Chronicles 28:10 tn Heb “sons.”
  59. 2 Chronicles 28:11 tn Heb “for the rage of the anger of the Lord is upon you.”
  60. 2 Chronicles 28:12 tn Heb “men from.”
  61. 2 Chronicles 28:12 tn Heb “arose against.”
  62. 2 Chronicles 28:13 tn Heb “for to the guilt of the Lord upon us you are saying to add to our sins and our guilty deeds.”
  63. 2 Chronicles 28:13 tn Heb “for great is [the] guilt to us and rage of anger is upon Israel.”
  64. 2 Chronicles 28:15 tn Heb “and the men who were designated by names arose and took the captives and all their naked ones they clothed from the loot.”
  65. 2 Chronicles 28:15 tn Heb “and poured oil on them.”
  66. 2 Chronicles 28:15 tn Heb “and they led them on donkeys, with respect to everyone stumbling.”
  67. 2 Chronicles 28:16 tc Most Hebrew mss read the plural, “kings,” but one Hebrew ms, the LXX and Vulgate read the singular “king.” Note the singular in v. 20.
  68. 2 Chronicles 28:18 sn The foothills (שְׁפֵלָה, shephelah) are the region between the Judean hill country and the Mediterranean coastal plain.
  69. 2 Chronicles 28:18 sn The Negev is an area of central, southern Judah, south of the hill country and Beer Sheba and west of the rift valley.
  70. 2 Chronicles 28:19 tn Or “subdued.”
  71. 2 Chronicles 28:19 sn That is, “of Judah.” Frequently in 2 Chronicles “Israel” is substituted for “Judah.”
  72. 2 Chronicles 28:19 tn The infinitive absolute precedes the cognate nominal form to emphasize the degree of Ahaz’s unfaithfulness.
  73. 2 Chronicles 28:20 tn Heb “Tilgath-Pilneser,” a variant spelling of Tiglath-Pileser.
  74. 2 Chronicles 28:20 tn Heb “and he caused him distress and did not strengthen him.”
  75. 2 Chronicles 28:21 tn Heb “divided up,” but some read חִלֵּץ (khillets, “despoiled”).
  76. 2 Chronicles 28:23 tn Heb “the gods of Damascus, the ones who had defeated him.” The words “he thought” are supplied in the translation for clarification. The perspective is that of Ahaz, not the narrator! Another option is that “the kings” has been accidentally omitted after “gods of.” See v. 23b.
  77. 2 Chronicles 28:23 tn Heb “said.”
  78. 2 Chronicles 28:26 tn Heb “As for the rest of his events, and all his ways, the former and the latter, look, they are written on the scroll of the kings of Judah and Israel.”
  79. 2 Chronicles 28:27 tn Heb “lay down with his fathers.”
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Romans 13

Submission to Civil Government

13 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment,[a] and the authorities that exist have been instituted by God. So the person who resists such authority[b] resists the ordinance of God, and those who resist will incur judgment (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation because it is God’s servant for your well-being. But be afraid if you do wrong because government[c] does not bear the sword for nothing. It is God’s servant to administer punishment on the person who does wrong. Therefore it is necessary to be in subjection, not only because of the wrath of the authorities[d] but also because of your conscience.[e] For this reason you also pay taxes, for the authorities[f] are God’s servants devoted to governing.[g] Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

Exhortation to Love Neighbors

Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law. For the commandments,[h]Do not commit adultery, do not murder, do not steal, do not covet,[i] (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.”[j] 10 Love does no wrong to a neighbor. Therefore love is the fulfillment of the law.

Motivation to Godly Conduct

11 And do this[k] because we know[l] the time, that it is already the hour for us to awake from sleep, for our salvation is now nearer than when we became believers. 12 The night has advanced toward dawn; the day is near. So then we must lay aside the works of darkness, and put on the weapons of light. 13 Let us live decently as in the daytime, not in carousing and drunkenness, not in sexual immorality and sensuality, not in discord and jealousy. 14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires.[m]

Footnotes:

  1. Romans 13:1 tn Grk “by God.”
  2. Romans 13:2 tn Grk “the authority,” referring to the authority just described.
  3. Romans 13:4 tn Grk “it.”
  4. Romans 13:5 tn Grk “its wrath”; the referent (the governing authorities) has been specified in the translation for clarity.
  5. Romans 13:5 tn Grk “because of (the) conscience,” but the English possessive “your” helps to show whose conscience the context implies.
  6. Romans 13:6 tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.
  7. Romans 13:6 tn Grk “devoted to this very thing.”
  8. Romans 13:9 tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).
  9. Romans 13:9 sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.
  10. Romans 13:9 sn A quotation from Lev 19:18.
  11. Romans 13:11 tn Grk “and this,” probably referring to the command to love (13:8-10); hence, “do” is implied from the previous verses.
  12. Romans 13:11 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
  13. Romans 13:14 tn Grk “make no provision for the flesh unto desires.”
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Psalm 23

Psalm 23[a]

A psalm of David.

23 The Lord is my shepherd,[b]
I lack nothing.[c]
He takes me to lush pastures,[d]
he leads me to refreshing water.[e]
He restores my strength.[f]
He leads me down[g] the right paths[h]
for the sake of his reputation.[i]
Even when I must walk through the darkest valley,[j]
I fear[k] no danger,[l]
for you are with me;
your rod and your staff reassure me.[m]
You prepare a feast before me[n]
in plain sight of my enemies.
You refresh[o] my head with oil;
my cup is completely full.[p]
Surely your goodness and faithfulness[q] will pursue[r] me all my days,[s]
and I will live in[t] the Lord’s house[u] for the rest of my life.[v]

Footnotes:

  1. Psalm 23:1 sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.
  2. Psalm 23:1 sn The Lord is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the Lord is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4 reflects this level. But, of course, each statement also points to an underlying reality.
  3. Psalm 23:1 tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the Lord as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.
  4. Psalm 23:2 tn Heb “he makes me lie down in lush pastures.” The Hiphil verb יַרְבִּיצֵנִי (yarbitseni) has a causative-modal nuance here (see IBHS 445-46 §27.5 on this use of the Hiphil), meaning “allows me to lie down” (see also Jer 33:12). The point is that the shepherd takes the sheep to lush pastures and lets them eat and rest there. Both imperfect verbal forms in v. 2 are generalizing and highlight the psalmist’s typical experience.
  5. Psalm 23:2 tn Both genitives in v. 2 indicate an attribute of the noun they modify: דֶּשֶׁא (desheʾ) characterizes the pastures as “lush” (i.e., rich with vegetation), while מְנֻחוֹת (menukhot) probably characterizes the water as refreshing. In this case the plural indicates an abstract quality. Some take מְנֻחוֹת in the sense of “still, calm” (i.e., as describing calm pools in contrast to dangerous torrents), but it is unlikely that such a pastoral scene is in view. Shepherds usually watered their sheep at wells (see Gen 29:2-3; Exod 2:16-19). Another option is to take מְנֻחוֹת as “resting places” and to translate, “water of/at the resting places” (i.e., a genitive of location; see IBHS 147-48 §9.5.2e).sn Within the framework of the metaphor, the psalmist/sheep is declaring in v. 2 that his shepherd provides the essentials for physical life. At a deeper level the psalmist may be referring to more than just physical provision, though that would certainly be included.
  6. Psalm 23:3 tn The appearance of the Hebrew term נַפְשִׁי (nafshi), traditionally translated “my soul,” might suggest a spiritualized interpretation for the first line of v. 3. However, at the surface level of the shepherd/sheep metaphor, this is unlikely. When it occurs with a pronominal suffix נֶפֶשׁ (nefesh) is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v.נֶפֶשׁ 4.a). In this context, where the statement most naturally refers to the physical provision just described, the form is best translated simply “me.” The accompanying verb (a Polel form [factitive use] of שׁוּב [shuv]), if referring to the physical provision just described, carries the nuance “refresh, restore strength.”
  7. Psalm 23:3 tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [yeshovev] and יַנְחֵנִי [yankheni]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.
  8. Psalm 23:3 tn The attributive genitive צֶדֶק (tsedeq) is traditionally translated “righteousness” here, as if designating a moral or ethical quality. But this seems unlikely, for it modifies מַעְגְּלֵי (maʿgele, “paths”). Within the shepherd/sheep metaphor, the phrase likely refers to “right” or “correct” paths, i.e., ones that lead to pastures, wells, or the fold. While צֶדֶק usually does carry a moral or ethical nuance, it can occasionally refer to less abstract things, such as weights and offerings. In this context, which emphasizes divine provision and protection, the underlying reality is probably God’s providential guidance. The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.
  9. Psalm 23:3 tn The Hebrew term שֵׁם (shem, “name”) refers here to the shepherd’s reputation. (The English term “name” is often used the same way.) The statement לְמַעַן שְׁמוֹ (lemaʿan shemo, “for the sake of his name”) makes excellent sense within the framework of the shepherd/sheep metaphor. Shepherds, who sometimes hired out their services, were undoubtedly concerned about their vocational reputation. To maintain their reputation as competent shepherds, they had to know the “lay of the land” and make sure they led the sheep down the right paths to the proper destinations. The underlying reality is a profound theological truth: God must look out for the best interests of the one he has promised to protect, because if he fails to do so, his faithfulness could legitimately be called into question and his reputation damaged.
  10. Psalm 23:4 tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צָלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gayʾ, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.
  11. Psalm 23:4 tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.
  12. Psalm 23:4 tn The Hebrew term רָע (raʿ) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.
  13. Psalm 23:4 tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.
  14. Psalm 23:5 sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23, ” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.
  15. Psalm 23:5 tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.
  16. Psalm 23:5 tn The rare noun רְוָיָה (revayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.
  17. Psalm 23:6 tn The noun חֶסֶד (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible [JSOTSup], 267.) HALOT 336-37 s.v. defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”
  18. Psalm 23:6 tn The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.
  19. Psalm 23:6 tn Heb “all the days of my life.”
  20. Psalm 23:6 tn The verb form וְשַׁבְתִּי (veshavti) is a Qal perfect (with vav [ו] consecutive), first common singular, from שׁוּב (shuv, “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the Lord.” The term שׁוּב (shuv) appears only here with the following phrase בְּבֵית (bevet). The form should be emended to וְשִׁבְתִּי (veshivti; an infinitive construct from יָשַׁב [yashav, “live”] with pronominal suffix) or to וְיָשַׁבְתִּי (veyashavti; a Qal perfect with vav [ו] consecutive, first common singular, from ישׁב [see BHS, note c]). In either case one could then translate, “and I will live [in the house of the Lord].” The phrase “in the house” frequently follows the verb יָשַׁב in the OT.
  21. Psalm 23:6 tn Heb “the house of the Lord.” The phrase may be purely metaphorical here, referring to the royal palace where the royal host of v. 5 holds his banquet and lives. If one takes the phrase more literally, it would refer to the earthly tabernacle (if one accepts Davidic authorship) or the later temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).
  22. Psalm 23:6 tn The phrase אֹרֶךְ יָמִים (ʾorekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the Lord’s blessings and should not be taken literally.
New English Translation (NET)

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Proverbs 20:11

11 Even a young man[a] is known[b] by his actions,
whether his activity is pure and whether it is right.[c]

Footnotes:

  1. Proverbs 20:11 sn In the first nine chapters of the book of Proverbs the Hebrew term נַעַר (naʿar) referred to an adolescent, a young person whose character was being formed in his early life.
  2. Proverbs 20:11 sn The Hebrew verb נָכַר (nakhar) means “to recognize” more than simply “to know.” Certain character traits can be recognized in a child by what he does (cf. NCV “by their behavior”).
  3. Proverbs 20:11 sn Character is demonstrated by actions at any age. But the emphasis of the book of Proverbs would also be that if the young child begins to show such actions, then the parents must try to foster and cultivate them; if not, they must try to develop them through teaching and discipline.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.