Posted on by Powered by Bible Gateway

The Daily Audio Bible Reading for Tuesday November 23, 2021 (NIV)

Ezekiel 45:13-46:24

13 “‘This is the offering you must offer: a sixth of an ephah from a homer of wheat, a sixth of an ephah from a homer of barley, 14 and as the prescribed portion of olive oil, one-tenth of a bath from each cor (which is ten baths or a homer, for ten baths make a homer); 15 and one sheep from each flock of 200, from the watered places of Israel, for a grain offering, burnt offering, and peace offering, to make atonement for them, declares the Sovereign Lord. 16 All the people of the land will contribute[a] to this offering for the prince of Israel. 17 It will be the duty of the prince to provide the burnt offerings, the grain offering, and the drink offering at festivals, on the new moons and Sabbaths, at all the appointed feasts of the house of Israel; he will provide the sin offering, the grain offering, the burnt offering, and the peace offerings to make atonement for the house of Israel.

18 “‘This is what the Sovereign Lord says: In the first month, on the first day of the month, you must take an unblemished young bull and purify the sanctuary. 19 The priest will take some of the blood of the sin offering and place it on the doorpost of the temple, on the four corners of the ledge of the altar, and on the doorpost of the gate of the inner court. 20 This is what you must do on the seventh day of the month for anyone who sins inadvertently or through ignorance; so you will make atonement for the temple.

21 “‘In the first month, on the fourteenth day of the month, you will celebrate the Passover, and for the seven days of the festival bread made without yeast will be eaten. 22 On that day the prince will provide for himself and for all the people of the land a bull for a sin offering. 23 And during the seven days of the feast he will provide as a burnt offering to the Lord seven bulls and seven rams, all without blemish, on each of the seven days, and a male goat daily for a sin offering. 24 He will provide as a grain offering an ephah for each bull, an ephah for each ram, and a gallon[b] of olive oil for each ephah of grain.[c] 25 In the seventh month, on the fifteenth day of the month, at the feast,[d] he will make the same provisions for the sin offering, burnt offering, and grain offering, and for the olive oil, for the seven days.

The Prince’s Offerings

46 “‘This is what the Sovereign Lord says: The gate of the inner court that faces east[e] will be closed six working days, but on the Sabbath day it will be opened and on the day of the new moon it will be opened. 2 The prince will enter by way of the porch of the gate from the outside and will stand by the doorpost of the gate. The priests will provide his burnt offering and his peace offerings, and he will bow down at the threshold of the gate and then go out. But the gate will not be closed until evening. 3 The people of the land will bow down at the entrance of that gate before the Lord on the Sabbaths and on the new moons. 4 The burnt offering that the prince will offer to the Lord on the Sabbath day will be six unblemished lambs and one unblemished ram. 5 The grain offering will be an ephah with the ram, and the grain offering with the lambs will be as much as he is able to give,[f] and a gallon[g] of olive oil with an ephah. 6 On the day of the new moon he will offer[h] an unblemished young bull and six lambs and a ram, all without blemish. 7 He will provide a grain offering: an ephah with the bull and an ephah with the ram, and with the lambs as much as he wishes,[i] and a gallon[j] of olive oil with each ephah of grain.[k] 8 When the prince enters, he will come by way of the porch of the gate and will go out the same way.

9 “‘When the people of the land come before the Lord at the appointed feasts, whoever enters by way of the north gate to worship will go out by way of the south gate; whoever enters by way of the south gate will go out by way of the north gate. No one will return by way of the gate they entered but will go out straight ahead. 10 When they come in, the prince will come in with them, and when they go out, he will go out.

11 “‘At the festivals and at the appointed feasts the grain offering will be an ephah with the bull and an ephah with the ram, and with the lambs as much as one is able,[l] and a gallon[m] of olive oil with each ephah of grain.[n] 12 When the prince provides a freewill offering, a burnt offering, or peace offerings as a voluntary offering to the Lord, the gate facing east will be opened for him, and he will provide his burnt offering and his peace offerings just as he did on the Sabbath. Then he will go out, and the gate will be closed after he goes out.[o]

13 “‘You[p] will provide a lamb a year old without blemish for a burnt offering daily to the Lord; morning by morning he will provide it. 14 And you[q] will provide a grain offering with it morning by morning, a sixth of an ephah, and a third of a gallon[r] of olive oil to moisten the choice flour, as a grain offering to the Lord; this is a perpetual statute. 15 Thus they will provide the lamb, the grain offering, and the olive oil morning by morning, as a perpetual burnt offering.

16 “‘This is what the Sovereign Lord says: If the prince should give a gift to one of his sons as[s] his inheritance, it will belong to his sons; it is their property by inheritance. 17 But if he gives a gift from his inheritance to one of his servants, it will be his until the year of liberty;[t] then it will revert to the prince. His inheritance will only remain with his sons. 18 The prince will not take away any of the people’s inheritance by oppressively removing them from their property. He will give his sons an inheritance from his own possessions so that my people will not be scattered, each from his own property.’”

19 Then he brought me through the entrance, which was at the side of the gate, into the holy chambers for the priests, which faced north. There I saw[u] a place at the extreme western end. 20 He said to me, “This is the place where the priests will boil the guilt offering and the sin offering, and where they will bake the grain offering, so that they do not bring them out to the outer court to transmit holiness to the people.”

21 Then he brought me out to the outer court and led me past the four corners of the court, and I noticed[v] that in every corner of the court there was a court. 22 In the four corners of the court were small[w] courts, 70 feet[x] in length and 52½ feet[y] in width; the four were all the same size. 23 There was a row of masonry around each of the four courts, and places for boiling offerings were made under the rows all around. 24 Then he said to me, “These are the houses for boiling, where the ministers of the temple boil the sacrifices of the people.”

Footnotes:

  1. Ezekiel 45:16 tn Heb “will be.”
  2. Ezekiel 45:24 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
  3. Ezekiel 45:24 tn Heb “ephah.” The words “of grain” are supplied in the translation as a clarification.
  4. Ezekiel 45:25 sn That is, the Feast of Temporary Shelters, traditionally known as the Feast of Tabernacles (Exod 23:16; 34:22; Deut 16:16).
  5. Ezekiel 46:1 sn The east gate of the outer court was permanently closed (Ezek 44:2).
  6. Ezekiel 46:5 tn Or “as much as he wishes.” Heb “a gift of his hand.”
  7. Ezekiel 46:5 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
  8. Ezekiel 46:6 tn The phrase “he will offer” is not in the Hebrew text but is warranted from the context.
  9. Ezekiel 46:7 tn Heb “with the lambs as his hand can reach.”
  10. Ezekiel 46:7 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
  11. Ezekiel 46:7 tn Heb “ephah.” The words “of grain” are supplied in the translation as a clarification.
  12. Ezekiel 46:11 tn Or “as much as he wishes.” Heb “a gift of his hand.”
  13. Ezekiel 46:11 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
  14. Ezekiel 46:11 tn Heb “ephah.” The words “of grain” are supplied in the translation as a clarification.
  15. Ezekiel 46:12 tn Heb “he shall shut the gate after he goes out.”
  16. Ezekiel 46:13 tc A few Hebrew mss, the LXX, and the Vulgate read the verb as third person singular (referring to the prince), both here and later in the verse.
  17. Ezekiel 46:14 tc Two medieval Hebrew mss, the LXX, the Syriac, and the Vulgate read the verb as third person singular.
  18. Ezekiel 46:14 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
  19. Ezekiel 46:16 tn The Hebrew text has no preposition; the LXX reads “from” (see v. 17).
  20. Ezekiel 46:17 sn That is, the Year of Jubilee (Lev 25:8-15).
  21. Ezekiel 46:19 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
  22. Ezekiel 46:21 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
  23. Ezekiel 46:22 tc The meaning of the Hebrew term is unclear. The LXX and Syriac render: “small.”
  24. Ezekiel 46:22 tn Heb “40 cubits” (i.e., 21 meters).
  25. Ezekiel 46:22 tn Heb “30 cubits” (i.e., 15.75 meters).
New English Translation (NET)

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

1 Peter 1:13-2:10

13 Therefore, get your minds ready for action[a] by being fully sober, and set your hope[b] completely on the grace that will be brought to you when Jesus Christ is revealed.[c] 14 Like obedient children, do not comply with[d] the evil urges you used to follow in your ignorance,[e] 15 but, like the Holy One who called you, become holy yourselves in all of your conduct, 16 for it is written, “You shall be holy, because I am holy.”[f] 17 And if you address as Father the one who impartially judges according to each one’s work, live out the time of your temporary residence here[g] in reverence. 18 You know that from your empty way of life inherited from your ancestors you were ransomed—not by perishable things like silver or gold, 19 but by precious blood like that of an unblemished and spotless lamb, namely Christ. 20 He was foreknown[h] before the foundation of the world but[i] was manifested in these last times[j] for your sake. 21 Through him you now trust[k] in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

22 You have purified[l] your souls by obeying the truth[m] in order to show sincere mutual love.[n] So[o] love one another earnestly from a pure heart.[p] 23 You have been born anew, not from perishable but from imperishable seed, through the living and enduring word of God. 24 For

all flesh[q] is like grass
and all its glory like the flower of the grass;[r]
the grass withers and the flower falls off,
25 but the word of the Lord[s] endures forever.[t]

And this is the word that was proclaimed to you.

2 So get rid of[u] all evil and all deceit and hypocrisy and envy and all slander. 2 And[v] yearn[w] like newborn infants for pure, spiritual milk,[x] so that by it you may grow up to[y] salvation,[z] 3 if you have experienced[aa] the Lord’s kindness.[ab]

A Living Stone, a Chosen People

4 So as you come to him,[ac] a living stone rejected by men but[ad] chosen and precious[ae] in God’s sight, 5 you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer[af] spiritual sacrifices that are acceptable to God through Jesus Christ. 6 For it says[ag] in scripture, “Look, I lay in Zion a stone, a chosen and precious cornerstone,[ah] and whoever believes[ai] in him[aj] will never[ak] be put to shame.”[al] 7 So you who believe see[am] his value,[an] but for those who do not believe, the stone that the builders rejected has become the[ao] cornerstone,[ap] 8 and a stumbling-stone[aq] and a rock to trip over.[ar] They stumble[as] because they disobey the word, as they were destined to do.[at] 9 But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim the virtues[au] of the one who called you out of darkness into his marvelous light. 10 You[av] once were not a people, but now you are God’s people. You were shown no mercy,[aw] but now you have received mercy.

Footnotes:

  1. 1 Peter 1:13 tn Grk “binding up the loins of your mind,” a figure of speech drawn from the Middle Eastern practice of gathering up long robes around the waist to prepare for work or action.
  2. 1 Peter 1:13 tn Grk “having bound up…, being sober, set your hope…”
  3. 1 Peter 1:13 tn Grk “at the revelation of Jesus Christ” (cf. v. 7).
  4. 1 Peter 1:14 tn Or “do not be conformed to”; Grk “not being conformed to.”
  5. 1 Peter 1:14 tn Grk “the former lusts in your ignorance.”
  6. 1 Peter 1:16 sn A quotation from Lev 19:2.
  7. 1 Peter 1:17 tn Grk “the time of your sojourn,” picturing the Christian’s life in this world as a temporary stay in a foreign country (cf. 1:1).
  8. 1 Peter 1:20 tn Grk “who was foreknown,” describing Christ in v. 19. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  9. 1 Peter 1:20 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
  10. 1 Peter 1:20 tn Grk “at the last of the times.”
  11. 1 Peter 1:21 tc Although there may be only a slight difference in translation, the term translated as “trust” is the adjective πιστούς (pistous). This is neither as common nor as clear as the verb πιστεύω (pisteuō, “believe, trust”). Consequently, most mss have the present participle πιστεύοντας (pisteuontas; P72 א C P Ψ 5 81 436 442 1175 1243 1611 1739 1852 2492 M), or the aorist participle πιστεύσαντες (pisteusantes; 33 2344), while A B 307c 1735 vg have the adjective. Though the external evidence on its behalf is not in itself compelling, internally πιστούς is to be preferred. In the NT the adjective is routinely taken passively in the sense of “faithful” (BDAG 820 s.v. πιστός 1). That may be part of the force here as well: “you are now faithful to God,” although the primary force in this context seems to be that of trusting. Nevertheless, it is difficult to separate faith from faithfulness in NT descriptions of Christians’ dependence on God.tn Grk “who through him [are] trusting,” describing the “you” of v. 20. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  12. 1 Peter 1:22 tn Grk “having purified,” as the preparation for the love described in the second half of the verse.
  13. 1 Peter 1:22 tc Most later mss (P M) have διὰ πνεύματος (dia pneumatos, “through the Spirit”) after ἀληθείας (alētheias, “truth”), while the words are lacking in a broad spectrum of early and significant witnesses (P72 א A B C Ψ 33 81 323 945 1241 1739 vg sy co). On external grounds, the shorter reading cannot be easily explained if it were not autographic. The longer reading is clearly secondary, added to show more strongly God’s part in man’s obedience to the truth. But the addition ignores the force that the author gives to “purified” and ruins the balance between v. 22 and v. 23 (for in v. 23 the emphasis is on God’s part; here, on mankind’s).
  14. 1 Peter 1:22 tn Grk “for sincere brotherly love.”
  15. 1 Peter 1:22 tn Verses 22-23 are a single sentence in the Greek text. To improve clarity (and because contemporary English tends to use shorter sentences) these verses have been divided into three sentences in the translation. In addition, “So” has been supplied at the beginning of the second English sentence (v. 22b) to indicate the relationship with the preceding statement.
  16. 1 Peter 1:22 tc A few mss (A B 1852 vg) lack καθαρᾶς (katharas, “pure”) and read simply καρδίας (kardias, “from the heart”) ”) or καρδίας ἀληθινῆς (kardias alēthinēs, “from a true heart,” found in א2 vgms), but there is excellent ms support (P72 א* C P Ψ 33 1739 M co) for the word. The omission may have been accidental. In the majuscule script (kaqaras kardias) an accidental omission could have happened via homoioteleuton or homoioarcton. καθαρᾶς should be considered the initial reading. The NA28 prints καθαρᾶς καρδίας with a diamond, indicating that the decision was a toss-up or, in the words of the preface, “there are two variants which in the editors’ judgement could equally well be adopted in the reconstructed initial text.”
  17. 1 Peter 1:24 sn Here all flesh is a metaphor for humanity—human beings as both frail and temporary.
  18. 1 Peter 1:24 tn Or “a wildflower.”
  19. 1 Peter 1:25 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; here and in Luke 22:61, Acts 11:16) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8; 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
  20. 1 Peter 1:25 sn A quotation from Isa 40:6, 8.
  21. 1 Peter 2:1 tn Or “put away.”
  22. 1 Peter 2:2 tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.
  23. 1 Peter 2:2 tn Grk “getting rid of…yearn for.”
  24. 1 Peter 2:2 tn The word for spiritual in Greek is λογικός (logikos), which is a play on words with the reference in 1:23-25 to the living and enduring word (λόγος, logos) of God, through which they were born anew. This is a subtle indication that the nourishment for their growth must be the word of God.
  25. 1 Peter 2:2 tn Or “in, in regard to.” But the focus of “salvation” here, as in 1:5, 9, is the future deliverance of these who have been born anew and protected by God’s power.
  26. 1 Peter 2:2 tc The Byzantine text lacks εἰς σωτηρίαν (eis sōtērian, “to salvation”), while the words are found in the earliest and best witnesses, along with others (P72 א A B C K P Ψ 33 81 630 1241 1505 1739 al latt sy co). Not only is the longer reading superior externally, but since the notion of growing up [in]to salvation may have seemed theologically objectionable, it is easy to see why some scribes would omit it.
  27. 1 Peter 2:3 tn Grk “have tasted that the Lord is kind.”
  28. 1 Peter 2:3 sn A quotation from Ps 34:8.
  29. 1 Peter 2:4 tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3.
  30. 1 Peter 2:4 tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
  31. 1 Peter 2:4 tn Grk “chosen, precious.”
  32. 1 Peter 2:5 tn Grk “unto a holy priesthood to offer.”
  33. 1 Peter 2:6 tn Grk “it contains,” “it stands.”
  34. 1 Peter 2:6 tn Grk “chosen, precious.”
  35. 1 Peter 2:6 tn Grk “the one who believes.”
  36. 1 Peter 2:6 tn Grk either “in him” or “in it,” but the OT and NT uses personify the stone as the King, the Messiah whom God will establish in Jerusalem.
  37. 1 Peter 2:6 tn The negative (οὐ μή, ou mē) is emphatic: “will certainly not.”
  38. 1 Peter 2:6 sn A quotation from Isa 28:16.
  39. 1 Peter 2:7 tn Grk “to you who believe is the value,” referring to their perception of the stone in contrast to those who reject (vv. 7b-8). But the expression may also be translated as “to you who believe is this honor,” referring to the lack of shame cited in v. 6b.
  40. 1 Peter 2:7 tn Grk “the value” or “the honor,” but the former is preferred since it comes from the same root as “priceless” in vv. 4, 6, and it is in contrast to the negative estimate of the stone by those who reject (vv. 7b-8).
  41. 1 Peter 2:7 tn Grk “the head of the corner.”
  42. 1 Peter 2:7 sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).
  43. 1 Peter 2:8 tn Grk “a stone of stumbling and a rock of offense.” The latter phrase uses the term σκάνδαλον (skandalon), denoting an obstacle to faith, something that arouses anger and rejection.
  44. 1 Peter 2:8 sn A quotation from Isa 8:14.
  45. 1 Peter 2:8 tn Grk “who stumble,” referring to “those who do not believe” in vs. 7. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  46. 1 Peter 2:8 tn Grk “to which they were also destined.”
  47. 1 Peter 2:9 sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.
  48. 1 Peter 2:10 tn Grk “who,” continuing the description of the readers from vs. 9. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  49. 1 Peter 2:10 sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.
New English Translation (NET)

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

Psalm 119:33-48

ה (He)

33 Teach me, O Lord, the lifestyle prescribed by your statutes,[a]
so that I might observe it continually.[b]
34 Give me understanding so that I might observe your law,
and keep it with all my heart.[c]
35 Guide me[d] in the path of your commands,
for I delight to walk in it.[e]
36 Give me a desire for your rules,[f]
rather than for wealth gained unjustly.[g]
37 Turn my eyes away from what is worthless.[h]
Revive me with your word.[i]
38 Confirm to your servant your promise,[j]
which you made to the one who honors you.[k]
39 Take away the insults that I dread.[l]
Indeed,[m] your regulations are good.
40 Look, I long for your precepts.
Revive me with your deliverance.[n]

ו (Vav)

41 May I experience your loyal love,[o] O Lord,
and your deliverance,[p] as you promised.[q]
42 Then I will have a reply for the one who insults me,[r]
for I trust in your word.
43 Do not completely deprive me of a truthful testimony,[s]
for I await your justice.
44 Then I will keep[t] your law continually
now and for all time.[u]
45 I will be secure,[v]
for I seek your precepts.
46 I will speak[w] about your regulations before kings
and not be ashamed.
47 I will find delight in your commands,
which I love.
48 I will lift my hands to[x] your commands,
which I love,
and I will meditate on your statutes.

Footnotes:

  1. Psalm 119:33 tn Heb “the way of your statutes.”
  2. Psalm 119:33 tn Heb “and I will keep it to the end.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative. The Hebrew term עֵקֶב (ʿeqev) is understood to mean “end” here. Another option is to take עֵקֶב as meaning “reward” here (see Ps 19:11) and to translate, “so that I might observe it and be rewarded.”
  3. Psalm 119:34 tn The two prefixed verbal forms with vav (ו) conjunctive indicate purpose/result after the introductory imperative.
  4. Psalm 119:35 tn Or “make me walk.”
  5. Psalm 119:35 tn Heb “for in it I delight.”
  6. Psalm 119:36 tn Heb “turn my heart to your rules.”
  7. Psalm 119:36 tn Heb “and not unjust gain.”
  8. Psalm 119:37 tn Heb “Make my eyes pass by from looking at what is worthless.”
  9. Psalm 119:37 tn Heb “by your word.”
  10. Psalm 119:38 tn Heb “word.”
  11. Psalm 119:38 tn Heb “which [is] for your fear,” that is, the promise made to those who exhibit fear of God.
  12. Psalm 119:39 tn Heb “my reproach that I fear.”
  13. Psalm 119:39 tn Or “for.”
  14. Psalm 119:40 tn Or “righteousness.”
  15. Psalm 119:41 tn Heb “and may your loyal love come to me.”
  16. Psalm 119:41 tn Or “salvation” (so many English versions).
  17. Psalm 119:41 tn Heb “according to your word.”
  18. Psalm 119:42 tn Heb “and I will answer [the] one who insults me a word.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the jussive (see v. 41).
  19. Psalm 119:43 tn Heb “do not snatch from my mouth a word of truth to excess.” The psalmist wants to be able to give a reliable testimony about the Lord’s loyal love (vv. 41-42), but if God does not intervene, the psalmist will be deprived of doing so, for the evidence of such love (i.e., deliverance) will be lacking.
  20. Psalm 119:44 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the negated jussive (see v. 43).
  21. Psalm 119:44 tn Or “forever and ever.”
  22. Psalm 119:45 tn Heb “and I will walk about in a wide place.” The cohortative with prefixed vav (ו) conjunctive gives a further consequence of the anticipated positive divine response (see vv. 43-44). Another option is to take the cohortative as expressing the psalmist’s request. In this case one could translate, “and please give me security.”
  23. Psalm 119:46 tn The series of four cohortatives with prefixed vav (ו) conjunctive in vv. 46-48 list further consequences of the anticipated positive divine response to the request made in v. 43.
  24. Psalm 119:48 tn Lifting the hands is often associated with prayer (Pss 28:2; 63:4; Lam 2:19). (1) Because praying to God’s law borders on the extreme, some prefer to emend the text to “I lift up my hands to you,” eliminating “your commands, which I love” as dittographic. In this view these words were accidentally repeated from the previous verse. (2) However, it is possible that the psalmist closely associates the law with God himself because he views the law as the expression of the divine will. (3) Another option is that “lifting the hands” does not refer to prayer here, but to the psalmist’s desire to receive and appropriate the law. (4) Still others understand this to be an action praising God’s commands (so NCV; cf. TEV, CEV, NLT).
New English Translation (NET)

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

Proverbs 28:11

11 A rich person[a] is wise in his own opinion,[b]
but a discerning poor person can evaluate him properly.[c]

Footnotes:

  1. Proverbs 28:11 tn Heb “a rich man,” although the context does not indicate that this is limited only to males.
  2. Proverbs 28:11 sn The idiom “in his own eyes” means “in his own opinion,” that is, his self conceit. The rich person thinks he is wise because he is rich, that he has made all the right choices.
  3. Proverbs 28:11 tn The form יַחְקְרֶנּוּ (yakhqerennu) means “he searches him” (cf. KJV, ASV) or “he examines him”; a potential imperfect nuance fits well here to indicate that a discerning person, even though poor, can search the flaws of the rich and see through the pretension and the false assumptions (cf. NAB, NASB, NIV “sees through him”). Several commentators have connected the word to the Arabic root hqr, which means “despise” (D. W. Thomas, “Notes on Some Passages in the Book of Proverbs,” JTS 38 [1937]: 400-403), but that would be both predictable and flat.
New English Translation (NET)

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