Month: November 2021

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11/25/2021 DAB Transcript

Daniel 1:1-2:23, 1 Peter 3:8-4:6, Psalm 119:65-80, Proverbs 28:14

Today is the 25th day of November, welcome to the Daily Audio Bible. I am Brian, it is wonderful to be here with you today in our neck of the woods or our part of the world here in the rolling hills of Tennessee and for that matter from coast-to-coast in the United States, this is Thanksgiving Day, so happy Thanksgiving. May your heart be full of gratitude today.

Introduction to the Book of Daniel:

And so now that we have observed that let’s observe the fact that we are moving into some new territory in the Scriptures. I thought we were gonna be finishing the book of Ezekiel today, but we actually concluded the book of Ezekiel yesterday. Which brings us to the book of Daniel and Daniel is indeed an intriguing book. We’ll enjoy the historical account in narrative form of the story and we’ll encounter really famous portions of the Scripture that we’ve probably known since Sunday school, like Daniel in the lion’s den, this is the Daniel that we’re talking about. Or Shadrach, Meshack and Abednego in the fiery furnace, we’ll be encountering those stories, but that’s not all that Daniel is, Daniel has visions and he writes these visions down and they have been consulted for thousands of years in terms of what they represent and what their timeline is. So, they are studied in eschatological studies all the time, eschatological studies or eschatology, being the study of the end of all things, the end time, so Daniel was contemporary with Ezekiel and we read, we’ve been camping out in the book of Ezekiel, but we concluded the book of Ezekiel yesterday. Daniel was one who was taken into exile when Jerusalem fell to Babylon, which is a topic that we have been on for a while in the Old Testament. We know that when the exiles went into exile it wasn’t a good time, it was a sad, depressing time when all seemed lost and so Daniel certainly had to experience this disruption in fear of the unknown. But through it all, Daniel was favored by God, and he was gifted and so it was recognized and he rose to become an advisor and then an influential advisor and an authority in the kingdom of Babylon. So, Daniel was exiled so he’s in exile, an exiled Hebrew so, he’s a Hebrew. He was also a prophet; it’s just a little different because he wasn’t assigned to be a prophet for Israel. His prophecies aren’t for or against Israel, and the visions that Daniel sees and writes down in this book there not, there not particularly Jewish. So, Daniel has a unique voice in the Bible and this book of Daniel is going to carry us, it’s gonna carry us into the final month of the year. We still have a lot of ground to cover, but Daniel is going to carry us over into the month of December. And so, let’s dive in, we’re reading from the New English Translation this week, Daniel chapter 1 verse 1 through 2 verse 23.

Prayer:

Father, we thank You for Your word, we thank You for this day. It’s a good day to be thankful. This is a celebration day in this country but it’s a good day to be thankful no matter where we are on this earth. So we do focus our attention toward gratitude. We are grateful, we are thankful that You have given us the gift of life and are allowing us to share with one another as we continue our journey through the Scriptures. We are also grateful for this new territory as we move into the book of Daniel and we invite Your Holy Spirit to lead us, to quicken us, to awaken us to the things that that we need to grasp, the things that we need to hold onto in our own lives as we continue this journey forward. Come, Holy Spirit, lead us into all truth, lead us deeper in our relationship with Jesus, light our way, guide us, we pray in the name of Jesus we ask. Amen.

Announcements:

dailyaudiobible.com is home base, it is the website, it’s where you find out what’s going on around here and there are plenty of things going on around here. It’s Thanksgiving, we’re being grateful today and I know that doesn’t affect everybody in the whole world, but it affects those of us who live in the United States.

For the last couple of days, I’ve been talking about our new Christmas album that is available: a beautiful contemplative modern composers production from my son Maxwell, a beautiful treatment. Very thoughtful treatment of the Christmas carols that we know and love. Very, very much appropriate for the time of day when you kind of winding down, everything is decorated, you’re getting ready for the season. It’s been a busy time and you just kind of shut the lights off and just leave the tree on right, or just like the Christmas lights on and just kind of wind down for the night. This is the album for that time of day, and it’s available for preorder right now, it will become the full thing will become available on the 1st of December. But when you preorder the album, you immediately get three of the tracks, and this is available for preorder on the iTunes store, somewhat like apple music, the iTunes store. So, I guess if you just go to Apple music and just look for Maxwell Hardin and Christmas time, you’ll find it. It’s also available for preorder in the Amazon store. So, I’m a proud papa but I mean music was my life and my vocation and record production is what I did before this fairly radical transformation into ministry that I find myself doing now. So, I’m pretty picky about that kind of stuff. But I love, I love what he’s done and I hope that you get the chance to love it too. And you can get it now at the iTunes store or the Amazon music store.

We’ve also announced the release of the Daily Audio Bible Christmas box for 2021 and I won’t go into all that today. You can check that out in the Daily Audio Bible Shop in the Christmas section.

And then the other item that we have been talking about is Promised Land, Photographs from the Land of the Bible. Another project that was long in the waiting, long in the making, but worth it. It is a beautiful coffee table or end table book that will stand up and will hold up to be passed down but allows us to kinda drop into the different regions of the land of the Bible and get a little glimpse of what it is we’re talking about when we read these stories so you can check that out in the Daily Audio Bible Shop as well.

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And that’s it for today, Happy Thanksgiving everybody, I love you and I’ll be waiting for you here tomorrow.

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The Daily Audio Bible Reading for Thursday November 25, 2021 (NIV)

Daniel 1:1-2:23

Daniel Finds Favor in Babylon

1 In the third[a] year of the reign of King Jehoiakim of Judah, King Nebuchadnezzar[b] of Babylon advanced against Jerusalem and laid it under siege.[c] 2 Now the Lord[d] delivered[e] King Jehoiakim of Judah into his power,[f] along with some of the vessels[g] of the temple of God.[h] He brought them to the land of Babylonia[i] to the temple of his god[j] and put[k] the vessels in the treasury of his god.

3 The king commanded[l] Ashpenaz,[m] who was in charge of his court officials,[n] to choose[o] some of the Israelites who were of royal and noble descent[p]— 4 young men in whom there was no physical defect and who were handsome,[q] well versed in all kinds of wisdom, well educated[r] and having keen insight,[s] and who were capable[t] of entering the king’s royal service[u]—and to teach them the literature and language[v] of the Babylonians.[w] 5 So the king assigned them a daily ration[x] from his royal delicacies[y] and from the wine he himself drank. They were to be trained[z] for the next three years. At the end of that time they were to enter the king’s service.[aa] 6 As it turned out,[ab] among these young men[ac] were some from Judah:[ad] Daniel, Hananiah, Mishael, and Azariah.[ae] 7 But the overseer of the court officials renamed them. He gave[af] Daniel the name Belteshazzar, Hananiah he named Shadrach, Mishael he named Meshach, and Azariah he named Abednego.[ag]

8 But Daniel made up his mind[ah] that he would not defile[ai] himself with the royal delicacies or the royal wine.[aj] He therefore asked the overseer of the court officials for permission not to defile himself. 9 Then God made the overseer of the court officials sympathetic to Daniel.[ak] 10 But he[al] responded to Daniel, “I fear my master the king. He is the one who has decided[am] your food and drink. What would happen if he saw that you looked malnourished in comparison to the other young men your age?[an] If that happened,[ao] you would endanger my life[ap] with the king!” 11 Daniel then spoke to the warden[aq] whom the overseer of the court officials had appointed over Daniel, Hananiah, Mishael, and Azariah: 12 “Please test your servants for ten days by providing us with some vegetables to eat and water to drink. 13 Then compare our appearance[ar] with that of[as] the young men who are eating the royal delicacies;[at] deal with us[au] in light of what you see.” 14 So the warden[av] agreed to their proposal[aw] and tested them for ten[ax] days.

15 At the end of the ten days their appearance was better and their bodies were healthier[ay] than all the young men who had been eating the royal delicacies. 16 So the warden removed the delicacies and the wine[az] from their diet[ba] and gave them a diet of vegetables instead. 17 Now as for these four young men, God endowed them with knowledge and skill in all sorts of literature and wisdom—and Daniel had insight into all kinds of visions and dreams.

18 When the time appointed by the king arrived,[bb] the overseer of the court officials brought them into Nebuchadnezzar’s presence. 19 When the king spoke with them, he did not find among the entire group[bc] anyone like Daniel, Hananiah, Mishael, or Azariah. So they entered the king’s service.[bd] 20 In every matter of wisdom and[be] insight the king asked them about, he found them to be ten times[bf] better than any of the magicians and astrologers that were in his entire empire. 21 Now Daniel lived on until the first[bg] year of Cyrus the king.

Nebuchadnezzar Has a Disturbing Dream

2 In the second year of his[bh] reign Nebuchadnezzar had many dreams.[bi] His mind[bj] was disturbed and he suffered from insomnia.[bk] 2 The king issued an order[bl] to summon the magicians, astrologers, sorcerers, and wise men[bm] in order to explain his dreams to him.[bn] So they came and awaited the king’s instructions.[bo]

3 The king told them, “I have had a dream,[bp] and I[bq] am anxious to understand the dream.” 4 The wise men replied to the king: [What follows is in Aramaic[br]] “O king, live forever! Tell your servants the dream, and we will disclose its[bs] interpretation.” 5 The king replied[bt] to the wise men, “My decision is firm.[bu] If you do not inform me of both the dream and its interpretation, you will be dismembered[bv] and your homes reduced to rubble! 6 But if you can disclose the dream and its interpretation, you will receive from me gifts, a reward, and considerable honor. So disclose to me the dream and its interpretation.” 7 They again replied, “Let the king inform us[bw] of the dream; then we will disclose its[bx] interpretation.” 8 The king replied, “I know for sure that you are attempting to gain time, because you see that my decision is firm. 9 If you don’t inform me of the dream, there is only one thing that is going to happen to you.[by] For you have agreed among yourselves to report to me something false and deceitful[bz] until such time as things might change. So tell me the dream, and I will have confidence[ca] that you can disclose its interpretation.”

10 The wise men replied to the king, “There is no man on earth who is able to disclose the king’s secret,[cb] for no king, regardless of his position and power, has ever requested such a thing from any magician, astrologer, or wise man. 11 What the king is asking is too difficult, and no one exists who can disclose it to the king, except for the gods—but they don’t live among mortals!”[cc]

12 Because of this the king got furiously angry[cd] and gave orders to destroy all the wise men of Babylon. 13 So a decree went out, and the wise men were about[ce] to be executed. They also sought[cf] Daniel and his friends so that they could be executed.

14 Then Daniel spoke with prudent counsel[cg] to Arioch, who was in charge of the king’s executioners and who had gone out to execute the wise men of Babylon. 15 He inquired of Arioch the king’s deputy, “Why is the decree from the king so urgent?”[ch] Then Arioch informed Daniel about the matter. 16 So Daniel went in and[ci] requested the king to grant him time, that he might disclose the interpretation to the king. 17 Then Daniel went to his home and informed his friends Hananiah, Mishael, and Azariah of the matter. 18 He asked them to pray for mercy from the God of heaven concerning this mystery so that he[cj] and his friends would not be destroyed along with the rest of the wise men of Babylon. 19 Then in a night vision the mystery was revealed to Daniel. So Daniel praised[ck] the God of heaven, 20 saying:[cl]

“Let the name of God[cm] be praised[cn] forever and ever,
for wisdom and power belong to him.
21 He changes times and seasons,
deposing some kings
and establishing others.[co]
He gives wisdom to the wise;
he imparts knowledge to those with understanding;[cp]
22 he reveals deep and hidden things.
He knows what is in the darkness,
and light resides with him.
23 O God of my fathers, I acknowledge and glorify you,
for you have bestowed wisdom and power on me.
Now you have enabled me to understand what we[cq] requested from you.
For you have enabled us to understand the king’s dilemma.”[cr]

Footnotes:

  1. Daniel 1:1 sn The third year of the reign of Jehoiakim would be ca. 605 b.c. At this time Daniel would have been a teenager. The reference to Jehoiakim’s third year poses a serious crux interpretum, since elsewhere these events are linked to his fourth year (Jer 25:1; cf. 2 Kgs 24:1; 2 Chr 36:5-8). Apparently Daniel is following an accession year chronology, whereby the first partial year of a king’s reign was reckoned as the accession year rather than as the first year of his reign. Jeremiah, on the other hand, is following a nonaccession year chronology, whereby the accession year is reckoned as the first year of the king’s reign. In that case, the conflict is only superficial. Most modern scholars, however, have concluded that Daniel is historically inaccurate here.
  2. Daniel 1:1 sn King Nebuchadnezzar ruled Babylon from ca. 605-562 b.c.
  3. Daniel 1:1 sn This attack culminated in the first of three major deportations of Jews to Babylon. The second one occurred in 597 b.c. and included among many other Jewish captives the prophet Ezekiel. The third deportation occurred in 586 b.c., at which time the temple and the city of Jerusalem were thoroughly destroyed.
  4. Daniel 1:2 tn The Hebrew term translated “Lord” here is אֲדֹנָי (ʾadonay).
  5. Daniel 1:2 tn Heb “gave.”
  6. Daniel 1:2 tn Heb “hand,” which is often used idiomatically for one’s power and authority. See BDB 390 s.v. יָד 2.
  7. Daniel 1:2 tn Or “utensils”; or “articles.”
  8. Daniel 1:2 tn Heb “house of God.”
  9. Daniel 1:2 sn The land of Babylonia (Heb “the land of Shinar”) is another name for Sumer and Akkad, where Babylon was located (cf. Gen 10:10; 11:2; 14:1, 9; Josh 7:21; Isa 11:11; Zech 5:11).
  10. Daniel 1:2 tn Or “gods” (NCV, NRSV, TEV; also later in this verse). The Hebrew term can be used as a numerical plural for many gods or as a plural of majesty for one particular god. Since Nebuchadnezzar was a polytheist, it is not clear if the reference here is to many gods or one particular deity. The plural of majesty, while normally used for Israel’s God, is occasionally used of foreign gods (cf. BDB 43 s.v. אֱלֹהִים 1, 2). See Judg 11:24 (of the Moabite god Chemosh); 1 Sam 5:7 (of the Philistine god Dagon); 1 Kgs 11:33 (of the Canaanite goddess Astarte, the Moabite god Chemosh, and the Ammonite god Milcom); and 2 Kgs 19:37 (of the Assyrian god Nisroch). Since gods normally had their own individual temples, Dan 1:2 probably refers to a particular deity, perhaps Marduk, the supreme god of Babylon, or Marduk’s son Nabu, after whom Nebuchadnezzar was named. The name Nebuchadnezzar means “Nabu has protected the son who will inherit” (HALOT 660 s.v. נְבוּכַדְרֶאצַּר). For a discussion of how temples functioned in Babylonian religion, see H. Ringgren, Religions of the Ancient Near East, 77-81.
  11. Daniel 1:2 tn Heb “brought.” Though the Hebrew verb “brought” is repeated in this verse, the translation uses “brought…put” for stylistic variation.
  12. Daniel 1:3 tn Or “gave orders to.” Heb “said to.”
  13. Daniel 1:3 sn It is possible that the word Ashpenaz is not a proper name at all but a general term for “innkeeper.” See J. J. Collins, Daniel (Hermeneia), 127, n. 9. However, the ancient versions understand the term to be a name, and the present translation (along with most English versions) understands the word in this way.
  14. Daniel 1:3 sn The word court official (Hebrew saris) need not mean “eunuch” in a technical sense (see Gen 37:36, where the term refers to Potiphar, who had a wife), although in the case of the book of Daniel there was in Jewish literature a common tradition to that effect. On the OT usage of this word see HALOT 769-70 s.v. סָרֹיס.
  15. Daniel 1:3 tn Heb “bring.”
  16. Daniel 1:3 tn Heb “and from the seed of royalty and from the nobles.”
  17. Daniel 1:4 tn Heb “good of appearance.”
  18. Daniel 1:4 tn Heb “knowers of knowledge.”
  19. Daniel 1:4 tn Heb “understanders of knowledge.”
  20. Daniel 1:4 tn Heb “who had strength.”
  21. Daniel 1:4 tn Heb “to stand in the palace of the king” (cf. vv. 5, 19).
  22. Daniel 1:4 sn The language of the Chaldeans referred to here is Akkadian, an East Semitic cuneiform language.
  23. Daniel 1:4 tn Heb “Chaldeans” (so KJV, NAB, NASB, NRSV). This is an ancient name for the Babylonians.
  24. Daniel 1:5 tn Heb “a thing of a day in its day.”
  25. Daniel 1:5 tn Heb “from the delicacies of the king.”
  26. Daniel 1:5 tn Or “educated.” See HALOT 179 s.v. I גדל.
  27. Daniel 1:5 tn Heb “stand before the king.”
  28. Daniel 1:6 tn Heb “and it happened that.”
  29. Daniel 1:6 tn Heb “among them.” The referent (the young men taken captive from Judah) has been specified in the translation for clarity.
  30. Daniel 1:6 tn Heb “the sons of Judah.”
  31. Daniel 1:6 sn The names reflect a Jewish heritage. In Hebrew Daniel means “God is my judge”; Hananiah means “the Lord is gracious”; Mishael means “who is what God is?”; and Azariah means “the Lord has helped.”
  32. Daniel 1:7 tc The LXX and Vulgate lack the verb here.
  33. Daniel 1:7 sn The meanings of the Babylonian names are more conjectural than is the case with the Hebrew names. The probable etymologies are as follows: Belteshazzar means “protect his life,” although the MT vocalization may suggest “Belti, protect the king” (cf. Dan 4:8); Shadrach perhaps means “command of Aku”; Meshach is of uncertain meaning; and Abednego means “servant of Nego.” Assigning Babylonian names to the Hebrew youths may have been an attempt to erase from their memory their Israelite heritage.
  34. Daniel 1:8 tn Heb “placed on his heart.”
  35. Daniel 1:8 tn Or “would not make himself ceremonially unclean”; TEV “become ritually unclean.”sn Various reasons have been suggested as to why such food would defile Daniel. Perhaps it had to do with violations of Mosaic law with regard to unclean foods, or perhaps it was food that had been offered to idols. Daniel’s practice in this regard is strikingly different from that of Esther, who was able successfully to conceal her Jewish identity.
  36. Daniel 1:8 tn Heb “with the delicacies of the king and with the wine of his drinking.”
  37. Daniel 1:9 tn Heb “Then God granted Daniel loyal love and compassion before the overseer of the court officials.” The expression “loyal love and compassion” is a hendiadys; the two words combine to express one idea.
  38. Daniel 1:10 tn Heb “The overseer of the court officials.” The subject has been specified in the translation for the sake of clarity.
  39. Daniel 1:10 tn Heb “assigned” (see v. 5).
  40. Daniel 1:10 tn Heb “Why should he see your faces thin from the young men who are according to your age?” The term translated “thin” occurs only here and in Gen 40:6, where it appears to refer to a dejected facial expression. The word is related to an Arabic root meaning “be weak.” See HALOT 277 s.v. II זעף.
  41. Daniel 1:10 tn The words “if that happened” are not in the Hebrew text but have been added in the translation for clarity.
  42. Daniel 1:10 tn Heb “my head.” Presumably this is an implicit reference to capital punishment (cf. NCV, TEV, CEV, NLT), although this is not entirely clear.
  43. Daniel 1:11 sn Having failed to convince the overseer, Daniel sought the favor of the warden whom the overseer had appointed to care for the young men.
  44. Daniel 1:13 tn Heb “let our appearance be seen before you.”
  45. Daniel 1:13 tn Heb “the appearance of.”
  46. Daniel 1:13 tn Heb “delicacies of the king,” as also in v. 15.
  47. Daniel 1:13 tn Heb “your servants.”
  48. Daniel 1:14 tn Heb “he”; the referent (the warden mentioned in v. 11) has been specified in the translation for clarity.
  49. Daniel 1:14 tn Heb “listened to them with regard to this matter.”
  50. Daniel 1:14 sn The number ten is sometimes used in the OT as an ideal number of completeness (cf. v. 20; Zech 8:23; Rev 2:10).
  51. Daniel 1:15 tn Heb “fat of flesh”; KJV, ASV “fatter in flesh”; NASB, NRSV “fatter” (although this is no longer a sign of health in Western culture).
  52. Daniel 1:16 tn Heb “the wine of their drinking.”
  53. Daniel 1:16 tn The words “from their diet” are not in the Hebrew text but have been added in the translation for clarity.
  54. Daniel 1:18 tn Heb “at the end of the days that the king said to bring them.”
  55. Daniel 1:19 tn Heb “from all of them.”
  56. Daniel 1:19 tn Heb “stood before the king.”
  57. Daniel 1:20 tc The MT lacks the conjunction, reading the first word in the phrase as a construct (“wisdom of insight”). While this reading is not impossible, it seems better to follow Theodotion, the Syriac, the Vulgate, and the Sahidic Coptic, all of which have the conjunction.
  58. Daniel 1:20 tn Heb “hands.”
  59. Daniel 1:21 sn The Persian king Cyrus’ first year in control of Babylon was 539 b.c. Daniel actually lived beyond the first year of Cyrus, as is clear from 10:1. The purpose of the statement in 1:21 is merely to say that Daniel’s life spanned the entire period of the neo-Babylonian empire. His life span also included the early years of the Persian control of Babylon. However, by that time his age was quite advanced; he probably died sometime in the 530’s b.c.
  60. Daniel 2:1 tn Heb “Nebuchadnezzar’s.” The possessive pronoun is substituted in the translation for stylistic reasons.
  61. Daniel 2:1 tn Heb “dreamed dreams.” The plural is used here and in v. 2, but the singular in v. 3. The plural “dreams” has been variously explained. Some interpreters take the plural as denoting an indefinite singular (so GKC 400 §124.o). But it may be that it is describing a stream of related dreams, or a dream state. In the latter case, one might translate: “Nebuchadnezzar was in a trance.” See further, J. A. Montgomery, Daniel (ICC), 142.
  62. Daniel 2:1 tn Heb “his spirit.”
  63. Daniel 2:1 tn Heb “his sleep left (?) him.” The use of the verb הָיָה (hayah, “to be”) here is unusual. The context suggests a meaning such as “to be finished” or “gone” (cf. Dan 8:27). Some scholars emend the verb to read נָדְדָה (nadedah, “fled”); cf. Dan 6:19. See further, DCH 2:540 s.v. היה I Ni.3; HALOT 244 s.v. היה nif; BDB 227-28 s.v. הָיָה Niph.2.
  64. Daniel 2:2 tn Heb “said.” So also in v. 12.
  65. Daniel 2:2 tn Heb “Chaldeans.” The term Chaldeans (Hebrew כַּשְׂדִּים, kasdim) is used in the book of Daniel both in an ethnic sense and, as here, to refer to a caste of Babylonian wise men and astrologers.
  66. Daniel 2:2 tn Heb “to explain to the king his dreams.”
  67. Daniel 2:2 tn Heb “stood before the king.”
  68. Daniel 2:3 tn Heb “I have dreamed a dream” (so KJV, ASV).
  69. Daniel 2:3 tn Heb “my spirit.”
  70. Daniel 2:4 sn Contrary to common belief, the point here is not that the wise men (Chaldeans) replied to the king in the Aramaic language, or that this language was uniquely the language of the Chaldeans. It was this view that led in the past to Aramaic being referred to as “Chaldee.” Aramaic was used as a lingua franca during this period; its origins and usage were not restricted to the Babylonians. Rather, this phrase is better understood as an editorial note (cf. NAB) marking the fact that from 2:4b through 7:28 the language of the book shifts from Hebrew to Aramaic. In 8:1, and for the remainder of the book, the language returns to Hebrew. Various views have been advanced to account for this change of language, most of which are unconvincing. The change in language likely reflects stages in the transmission history of the book of Daniel or factors in its composition history.
  71. Daniel 2:4 tn Or “the.”
  72. Daniel 2:5 tn Aram “answered and said,” a common idiom to indicate a reply, but redundant in contemporary English.
  73. Daniel 2:5 tn It seems clear from what follows that Nebuchadnezzar clearly recalls the content of the dream, although obviously he does not know what to make of it. By not divulging the dream itself to the would-be interpreters, he intends to find out whether they are simply leading him on. If they can tell him the dream’s content, which he is able to verify, he then can have confidence in their interpretation, which is what eludes him. The translation “the matter is gone from me” (cf. KJV, ASV), suggesting that the king had simply forgotten the dream, is incorrect. The Aramaic word used here (אַזְדָּא, ʾazdaʾ) is probably of Persian origin; it occurs in the OT only here and in v. 8. There are two main possibilities for the meaning of the word: “the matter is promulgated by me” (see KBL 1048 s.v.) and therefore “publicly known” (cf. NRSV; F. Rosenthal, Grammar, 62-63, §189), or “the matter is irrevocable” (cf. NAB, NIV, TEV, CEV, NLT; HALOT 1808 s.v. אזד; cf. also BDB 1079 s.v.). The present translation reflects this latter option. See further E. Vogt, Lexicon linguae aramaicae, 3.
  74. Daniel 2:5 tn Aram “made limbs” (cf. 3:29).
  75. Daniel 2:7 tn Aram “his servants.”
  76. Daniel 2:7 tn Or “the.”
  77. Daniel 2:9 tn Aram “one is your law,” i.e., only one thing is applicable to you.
  78. Daniel 2:9 tn Aram “a lying and corrupt word.”
  79. Daniel 2:9 tn Aram “I will know.”
  80. Daniel 2:10 tn Aram “matter, thing.”
  81. Daniel 2:11 tn Aram “whose dwelling is not with flesh.”
  82. Daniel 2:12 tn Aram “was angry and very furious.” The expression is a hendiadys (two words or phrases expressing a single idea).
  83. Daniel 2:13 tn The Aramaic participle is used here to express the imminent future.
  84. Daniel 2:13 tn The impersonal active plural (“they sought”) of the Aramaic verb could also be translated as an English passive: “Daniel and his friends were sought” (cf. NAB).
  85. Daniel 2:14 tn Aram “returned prudence and counsel.” The expression is a hendiadys.
  86. Daniel 2:15 tn The Aramaic word מְהַחְצְפָה (mehakhtsefah) may refer to the severity of the king’s decree (i.e., “harsh”; so HALOT 1879 s.v. חצף; BDB 1093 s.v. חֲצַף), although it would seem that in a delicate situation such as this Daniel would avoid this kind of criticism of the king’s actions. The translation above understands the word to refer to the immediacy, not harshness, of the decree. See further, F. Rosenthal, Grammar, 50, §116; E. Vogt, Lexicon linguae aramaicae, 67.
  87. Daniel 2:16 tc Theodotion and the Syriac lack the words “went in and.”
  88. Daniel 2:18 tn Aram “Daniel.” The proper name is redundant here in English and has not been included in the translation.
  89. Daniel 2:19 tn Or “blessed.”
  90. Daniel 2:20 tn Aram “Daniel answered and said.”
  91. Daniel 2:20 sn As is often the case in the Bible, here the name represents the person.
  92. Daniel 2:20 tn Or “blessed.”
  93. Daniel 2:21 tn Aram “kings.”
  94. Daniel 2:21 tn Aram “the knowers of understanding.”
  95. Daniel 2:23 tn Various explanations have been offered for the plurals we and us. They could be editorial plurals, or refer to Daniel and his three friends who were also praying about the matter.
  96. Daniel 2:23 tn Aram “the word of the king.”
New English Translation (NET)

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

1 Peter 3:8-4:6

Suffering for Doing Good

8 Finally, all of you be harmonious,[a] sympathetic, affectionate, compassionate, and humble. 9 Do not return evil for evil or insult for insult, but instead bless[b] others[c] because you were called to inherit a blessing. 10 For

the one who wants to love life and see good days must keep[d] his tongue from evil and his lips from uttering deceit.
11 And he must turn away from evil and do good;
he must seek peace and pursue it.
12 For the eyes of the Lord are[e] upon the righteous and his ears are open to their prayer.
But the Lord’s face is against those who do evil.[f]

13 For[g] who is going to harm you if you are devoted to what is good? 14 But in fact, if you happen to suffer[h] for doing what is right,[i] you are blessed. But do not be terrified of them[j] or be shaken.[k] 15 But set Christ[l] apart[m] as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess.[n] 16 Yet do it with courtesy and respect,[o] keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you.[p] 17 For it is better to suffer for doing good, if God wills it,[q] than for doing evil.

18 [r] Because Christ also suffered[s] once for sins,
the just for the unjust,[t]
to bring you to God,
by being put to death in the flesh
but[u] by being made alive in the spirit.[v]
19 In it[w] he went and preached to the spirits in prison,[x]

20 after they were disobedient long ago[y] when God patiently waited[z] in the days of Noah as an ark was being constructed. In the ark[aa] a few, that is eight souls, were delivered through water. 21 And this prefigured baptism, which now saves you[ab]—not the washing off of physical dirt[ac] but the pledge[ad] of a good conscience to God—through the resurrection of Jesus Christ, 22 who went into heaven and is at the right hand of God[ae] with angels and authorities and powers subject to him.[af]

4 So, since Christ suffered[ag] in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin,[ah] 2 in that he spends the rest of his time[ai] on earth concerned about the will of God and not human desires. 3 For the time that has passed was sufficient for you to do what the non-Christians[aj] desire.[ak] You lived then[al] in debauchery, evil desires, drunkenness, carousing, drinking bouts,[am] and wanton idolatries.[an] 4 So[ao] they are astonished[ap] when you do not rush with them into the same flood of wickedness, and they vilify you.[aq] 5 They will face a reckoning before[ar] Jesus Christ[as] who stands ready to judge the living and the dead. 6 Now it was for this very purpose[at] that the gospel was preached to those who are now dead,[au] so that though[av] they were judged in the flesh[aw] by human standards[ax] they may live spiritually[ay] by God’s standards.[az]

Footnotes:

  1. 1 Peter 3:8 tn There is no main verb in this verse (Grk “Finally, all [ ] harmonious”), but it continues the sense of command from the previous paragraphs.
  2. 1 Peter 3:9 tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.
  3. 1 Peter 3:9 tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.
  4. 1 Peter 3:10 tn Grk “stop.”
  5. 1 Peter 3:12 tn The verbs are implied but not expressed in this verse: “the Lord’s eyes [ ] on the righteous and his ears [ ] to their prayer, but his face [ ] against those who do evil.”
  6. 1 Peter 3:12 sn Verses 10-12 are a quotation from Ps 34:12-16.
  7. 1 Peter 3:13 tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.
  8. 1 Peter 3:14 sn The Greek construction here implies that such suffering was not the norm, even though it could happen, and in fact may well have happened to some of the readers (cf. 4:4, 12-19).
  9. 1 Peter 3:14 tn Grk “because of righteousness.”
  10. 1 Peter 3:14 tn Grk “do not fear their fear,” referring to those who cause their suffering. The phrase “their fear” may mean “what they fear” (subjective genitive), but in a situation of persecution it more likely means “fear of them” (objective genitive).
  11. 1 Peter 3:14 sn A quotation from Isa 8:12.
  12. 1 Peter 3:15 tc Most later mss, including some significant ones (P 5 81 436 442 1735 2344 2492 M) have θεόν (theon, “God”) instead of Χριστόν (Christon; “Christ”) here. But Χριστόν is widely supported by excellent and early witnesses (P72 א A B C Ψ 33 1175 1243 1611 1739 1852 latt sy co), and as a less common idiom better explains the rise of the other reading.
  13. 1 Peter 3:15 tn Or “sanctify Christ as Lord.”
  14. 1 Peter 3:15 tn Grk “the hope in you.”
  15. 1 Peter 3:16 tn Grk “but with courtesy and respect,” continuing the command of v. 15. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  16. 1 Peter 3:16 tn Grk “when you are spoken against.”
  17. 1 Peter 3:17 tn Grk “if the will of God should will it.” As in 3:14 the Greek construction here implies that suffering for doing good was not what God normally willed, even though it could happen, and in fact may have happened to some of the readers (cf. 4:4, 12-19).
  18. 1 Peter 3:18 sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
  19. 1 Peter 3:18 tc The variants here are legion (B. M. Metzger produces eight variants in a nice layout of the evidence [TCGNT 622]). Most of these variants involve pronouns, prepositions, or word order changes, but the major problem involves whether Christ “suffered” (ἔπαθεν, epathen) or “died” (ἀπέθανεν, apethanen). The witnesses that read ἀπέθανεν are P72 א*,2 A Cvid Ψ 0285 5 436 442 614 630 945 1175 1241 1243 1505 1611 1735 1739 1852 2344; the witnesses that read ἔπαθεν are B L P 81 2492 M. Although the external evidence slightly favors ἀπέθανεν, such may be a secondary reading. Intrinsically, ἔπαθεν both fits the context better, especially the verbal link between v. 17 and v. 18 (note in particular the introductory causal ὅτι [hoti, “because”] and the emphatic καί [kai, “also”]), and fits the author’s style (1 Peter never uses ἀποθνῄσκω [apothnēskō], but uses πάσχω [paschō] 11 other times, more than any other NT book). However, scribes would most likely realize this, and might conform the verb in v. 18 to the author’s typical usage. It may be argued, however, that scribes tended to alter the text in light of more common NT idioms, and did not have as much sensitivity to the literary features in the immediate context. In this instance, it may not be insignificant that the NT collocates ἀποθνῄσκω with ἁμαρτία (hamartia, “sin”) seven other times, though only once (1 Cor 15:3) with a meaning similar to what would be demanded here, but collocates πάσχω with ἁμαρτία in only one other place, 1 Pet 4:1, where the meaning also detours from what is seen here. All in all, a decision is difficult, but ἔπαθεν is to be preferred slightly.
  20. 1 Peter 3:18 sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.
  21. 1 Peter 3:18 tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
  22. 1 Peter 3:18 sn Put to death in the flesh…made alive in the spirit. The contrast of flesh and spirit is not between two parts of Christ’s person (material versus immaterial) but between two broader modes of existence: the realm of unregenerate earthly life versus eternal heavenly life. The reference may not be to the Holy Spirit directly, but indirectly, since the Spirit permeates and characterizes the spiritual mode of existence. However, ExSyn 343 (n. 76) states “It is often objected that the Holy Spirit cannot be in view because the two datives of v 18 (σαρκί, πνεύματι [sarki, pneumati]) would then have a different syntactical force (sphere, means). But if 1 Pet 3:18 is a hymnic or liturgical fragment, this can be no objection because of ‘poetic license’: poetry is replete with examples of grammatical and lexical license, not the least of which is the use of the same morpho-syntactic categories, in parallel lines, with entirely different senses (note, e.g., the dat. expressions in 1 Tim 3:16).”
  23. 1 Peter 3:19 tn Grk “in which.” ExSyn 343 notes: “The antecedent of the RP [relative pronoun] is by no means certain. Some take it to refer to πνεύματι immediately preceding, the meaning of which might be either the Holy Spirit or the spiritual state. Others see the phrase as causal (‘for which reason,’ ‘because of this’), referring back to the entire clause, while still other scholars read the phrase as temporal (if so, it could be with or without an antecedent: ‘on which occasion’ or ‘meanwhile’). None of these options is excluded by syntax. It may be significant, however, that every other time ἐν ᾧ is used in 1 Peter it bears an adverbial/conjunctive force (cf. 1:6; 2:12; 3:16 [here, temporal]; 4:4).” Also, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  24. 1 Peter 3:19 sn And preached to the spirits in prison. The meaning of this preaching and the spirits to whom he preached are much debated. It is commonly understood to be: (1) Christ’s announcement of his victory over evil to the fallen angels who await judgment for their role in leading the Noahic generation into sin; this proclamation occurred sometime between Christ’s death and ascension; or (2) Christ’s preaching of repentance through Noah to the unrighteous humans, now dead and confined in hell, who lived in the days of Noah. The latter is preferred because of the temporal indications in v. 20a and the wider argument of the book. These verses encourage Christians to stand for righteousness and try to influence their contemporaries for the gospel in spite of the suffering that may come to them. All who identify with them and their Savior will be saved from the coming judgment, just as in Noah’s day.
  25. 1 Peter 3:20 tn This reflects a Greek participle, literally “having been disobedient formerly,” that refers to the “spirits” in v. 19. Many translations take this as adjectival describing the spirits (“who had once been disobedient”; cf. NASB, NIV, NKJV, NLT, NRSV, TEV), but the grammatical construction strongly favors an adverbial interpretation describing the time of the preaching, as reflected above.
  26. 1 Peter 3:20 tn Grk “the patience of God waited.”
  27. 1 Peter 3:20 tn Grk “in which,” referring to the ark; the referent (the ark) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  28. 1 Peter 3:21 tn Grk “which also, [as] an antitype, now saves you, [that is] baptism.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  29. 1 Peter 3:21 tn Grk “the removal of the dirt of the flesh,” where flesh refers to the physical make-up of the body with no moral connotations.
  30. 1 Peter 3:21 tn Or “response”; “answer.”
  31. 1 Peter 3:22 tn Grk “who is at the right hand…having gone into heaven.”
  32. 1 Peter 3:22 tn Grk “angels…having been subjected to him.”
  33. 1 Peter 4:1 tc Most mss (א2 A P 5 33 81 436 442 1175 1611 1852 M) add ὑπὲρ ἡμῶν (huper hēmōn, “for us”); others (א* 69 1505 syp) add ὑπὲρ ὑμῶν (huper humōn, “for you”), the first hand of א also has ἀποθανόντος (apothanontos, “since he died”) instead of παθόντος (pathontos, “since he suffered”). But the reading without ὑπὲρ ἡ/ὑμῶν best explains the rise of the other readings, for not only is there confusion as to which pronoun belongs here, but the longer readings, being clarifications, are evidently scribally motivated. The shortest reading is found in significant and early witnesses (P72 B C Ψ 323 1243 1739 sa) and is strongly preferred.
  34. 1 Peter 4:1 sn Has finished with sin. The last sentence in v. 1 may refer to Christ as the one who suffered in the flesh (cf. 2:21, 23; 3:18; 4:1a) and the latter part would then mean, “he has finished dealing with sin.” But it is more likely that it refers to the Christian who suffers unjustly (cf. 2:19-20; 3:14, 17). This shows that he has made a break with sin as vs. 2 describes.
  35. 1 Peter 4:2 tn This verse may give the purpose or result of their “arming” themselves as called for in v. 1b and then the translation would be: “so that you may spend the rest of your time…” But it is better to take it as explanatory of the last phrase in v. 1: what it means to be finished with sin.
  36. 1 Peter 4:3 tn Grk “the Gentiles,” used here of those who are not God’s people.
  37. 1 Peter 4:3 tn Grk “to accomplish the desire of the Gentiles.”
  38. 1 Peter 4:3 tn Grk “having gone along,” referring to the readers’ behavior in time past.
  39. 1 Peter 4:3 tn According to BDAG 857 s.v. πότος the term refers to a social gathering at which wine is served, hence “drinking parties” (cf. TEV, NASB). However, the collocation with the other terms in v. 4 suggests something less sophisticated and more along the lines of wild and frenzied drinking bouts.
  40. 1 Peter 4:3 tn The Greek words here all occur in the plural to describe their common practice in the past.
  41. 1 Peter 4:4 tn Grk “in/by which,” referring to the change of behavior described in v. 3. The unbelievers are astonished by the readers’ moral transformation. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  42. 1 Peter 4:4 tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.
  43. 1 Peter 4:4 tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.
  44. 1 Peter 4:5 tn Grk “give an account to.”
  45. 1 Peter 4:5 tn Grk “the one”; the referent (Jesus Christ) has been specified in the translation for clarity.
  46. 1 Peter 4:6 tn Grk “since for this purpose the gospel was preached even to the dead,” referring to the purpose described in the clause to follow in v. 6b.
  47. 1 Peter 4:6 sn In context the phrase those who are dead refers to those now dead who had accepted the gospel while they were still living and had suffered persecution for their faith. Though they “suffered judgment” in this earthly life (i.e., they died, in the midst of physical abuse from the ungodly), they will enjoy life from God in the spiritual, heavenly realm because of the gospel (v. 6b). It clearly does not assume a second chance for conversion offered to unbelievers who had died; why would Peter urge people to suffer in this life for the sake of the gospel if he believed that mercy would be extended to all the dead in the hereafter (cf. 2:7-8; 4:1-5, 12-19)?
  48. 1 Peter 4:6 tn Grk “so that they may be judged…but may live.” Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
  49. 1 Peter 4:6 tn Or “in their earthly lives,” since “flesh” here denotes the physical, earthly life. The phrase “in the flesh” is retained to preserve the links with 3:18 and 4:1 which use the same wording.
  50. 1 Peter 4:6 tn Grk “according to men.”
  51. 1 Peter 4:6 tn Grk “in spirit,” referring to the heavenly, eternal realm of existence (cf. 3:18).
  52. 1 Peter 4:6 tn Grk “according to God.”
New English Translation (NET)

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

Psalm 119:65-80

ט (Tet)

65 You are good[a] to your servant,
O Lord, just as you promised.[b]
66 Teach me proper discernment[c] and understanding.
For I consider your commands to be reliable.[d]
67 Before I was afflicted I used to stray off,[e]
but now I keep your instructions.[f]
68 You are good and you do good.
Teach me your statutes.
69 Arrogant people smear my reputation with lies,[g]
but I observe your precepts with all my heart.
70 Their hearts are calloused,[h]
but I find delight in your law.
71 It was good for me to suffer,
so that I might learn your statutes.
72 The law you have revealed is more important to me
than thousands of pieces of gold and silver.[i]

י (Yod)

73 Your hands made me and formed me.[j]
Give me understanding so that I might learn[k] your commands.
74 Your loyal followers will be glad when they see me,[l]
for I find hope in your word.
75 I know, Lord, that your regulations[m] are just.
You disciplined me because of your faithful devotion to me.[n]
76 May your loyal love console me,
as you promised your servant.[o]
77 May I experience your compassion,[p] so I might live.
For I find delight in your law.
78 May the arrogant be humiliated, for they have slandered me.[q]
But I meditate on your precepts.
79 May your loyal followers[r] turn to me,
those who know your rules.
80 May I be fully committed to your statutes,[s]
so that I might not be ashamed.

Footnotes:

  1. Psalm 119:65 tn Heb “do good.”
  2. Psalm 119:65 tn Heb “according to your word.”
  3. Psalm 119:66 tn Heb “goodness of taste.” Here “taste” refers to moral and ethical discernment.
  4. Psalm 119:66 tn Heb “for I believe in your commands.”
  5. Psalm 119:67 tn Heb “before I suffered, I was straying off.”
  6. Psalm 119:67 tn Heb “your word.”
  7. Psalm 119:69 tn Heb “smear over me a lie.”
  8. Psalm 119:70 tn Heb “their heart is insensitive like fat.”
  9. Psalm 119:72 tn Heb “better to me [is] the law of your mouth than thousands of gold and silver.”
  10. Psalm 119:73 tn Heb “made me and established me.” The two verbs also appear together in Deut 32:6, where God, compared to a father, is said to have “made and established” Israel.
  11. Psalm 119:73 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
  12. Psalm 119:74 tn Heb “those who fear you will see me and rejoice.”
  13. Psalm 119:75 tn In this context (note the second line) the Hebrew term מִשְׁפָּטִים (mishpatim), which so often refers to the regulations of God’s law elsewhere in this psalm, may refer instead to his decisions or disciplinary judgment.
  14. Psalm 119:75 tn Heb “and [in] faithfulness you afflicted me.”
  15. Psalm 119:76 tn Heb “according to your word to your servant.”
  16. Psalm 119:77 tn Heb “and may your compassion come to me.”
  17. Psalm 119:78 tn Heb “for [with] falsehood they have denied me justice.”
  18. Psalm 119:79 tn Heb “those who fear you.”
  19. Psalm 119:80 tn Heb “may my heart be complete in your statutes.”
New English Translation (NET)

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

Proverbs 28:14

14 Blessed is the one who is always cautious,[a]
but whoever hardens his heart[b] will fall into evil.

Footnotes:

  1. Proverbs 28:14 tn Most commentators (and some English versions, e.g., NIV) assume that the participle מְפַחֵד (mefakhed, “fears”) means “fears the Lord,” even though “the Lord” is not present in the text. Such an assumption would be more convincing if the word יִרְאַת (yirʾat) had been used. It is possible that the verse refers to fearing sin or its consequences. In other words, the one who is always apprehensive about the nature and consequences of sin will avoid sin and find God’s blessing. Of course the assumption that the phrase means “fear the Lord” could be correct as well. There would be little difference in the outcome; in either case sin would be avoided.
  2. Proverbs 28:14 sn The one who “hardens his heart” in this context is the person who refuses to fear sin and its consequences. The image of the “hard heart” is one of a stubborn will, unyielding and unbending (cf. NCV, TEV, NLT). This individual will fall into sin.
New English Translation (NET)

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

Posted on

11/24/2021 DAB Transcript

Ezekiel 47:1-48:35, 1 Peter 2:11-3:7, Psalm 119:49-64, Proverbs 28:12-13

Today is the 24th day of November; welcome to the Daily Audio Bible, I’m Brian it is wonderful to be here with you today. It is a joy for us to take the next step forward together. That next step lands us in the Old Testament in the book of Ezekiel, we will conclude the book of Ezekiel tomorrow which will be Thanksgiving Day here in the United States and maybe…maybe even more importantly to me personally, will be my daughter, China’s birthday. So, this year we’ve had two birthdays in our family on national holidays because Jill’s birthday is always the 4th July which is a national holiday in United States, Independence Day and then now China on Thanksgiving Day. But I digress. We have come around the Global Campfire to take the next step forward in the Scriptures, so let’s do that, we’re reading from the new English Translation this week, Ezekiel chapters 47 and 48.

Commentary:

Okay, so the apostle Peter in his first letter, at least the letter known as first Peter in the New Testament and he is giving us wisdom and guidance for life. Yes, indeed for the holiday season where it is upon us, but for life and I swear it couldn’t be more poignant because if…if we can be self-reflective, as Christian people as the body of Christ, we would have to know that we are arguing with each other constantly and that is spilled into social media to the point that it’s really, really disheartening and sad the way that we need to be right all the time against each other and what is that look like if you are on the outside of this, knowing that something inside of you is tugging you toward spirituality. But you look at this and say, but that, that who wants to be involved in that, some of that would be deserved. We brought it upon ourselves. Some of it would be a stereotype, it’s not fair, it doesn’t represent all but once you become a part of the stereotype then it’s very, very easy to dismiss the stereotype because it’s not actual people anymore. It’s a set of behaviors and characteristics that are brought together in some kind of melting pot and an isolated in some sort of way, dismissed in some sort of way. That has been the story of the Christian faith through different parts of our church history. It has also been certain that we have been on the other side of that, marginalizing others and stereotyping others in the same way, which is what’s really easy to find going on. If we leave here the 21st-century and go back to the first century, go back to when this letter was written, we’ve talked plenty through our year about the back story, about the culture that Jesus came into about the culture of the early church and what they were facing when they were being marginalized and stereotyped by Jew and Gentile alike, where they were being kind of shot at from every direction and persecution had begun because marginalization had begun because stereotyping that happened. And now, these aren’t people anymore right, this is a group of people with a select group of behaviors that are weird, and so all kinds of assumptions were being said about these early believers. So now, with the freedoms of the internet and the freedoms of speech and the freedoms that we take for granted often, if somebody maligned us we feel slighted in some way or stereotyped in some way, usually we’ll just go right back, right eye for eye, tooth for tooth, whatever we gotta knock out, whatever we feel likes been brought against us we’re gonna come back that much stronger and dominate and be right. The people that Peter is writing to, these Jewish people who are being dominated by the Roman Empire, who really don’t have a spiritual home anymore because they’re also being dominated and pushed around and stereotyped by their fellow Hebrew people, they don’t really have the opportunity to rise up and do that. But even if they had the opportunity to rise up and do that that’s not the council that the apostle Peter them with. And honestly, if we have to sum up what Peter is saying it’s: hey guys, you’re better than this, don’t you know that you’re better than this. Let me just quote Peter and it’s really simple, it’s is the 15th verse of the second chapter of first Peter “God wants you to silence the ignorance of foolish people.” I mean just stop there because we could be like; well, that is what I’m doing if we’re the one that is constantly doing this. Let me read the whole thing, God wants you to silence the ignorance of foolish people by doing good, live as free people, not using your freedom as a pretext for evil but as God’s slaves, honor all people, love the family of Christ, fear God, honor the king. I guess there’s plenty to say, doesn’t it, doesn’t just say it for itself, like if that’s not how we’re conducting ourselves, then there is at bare minimum, a disconnect from what Peter is suggesting what we live into as the body of Christ. Like, it’s not, the things aren’t being said or marginalization or stereotyping isn’t happening. It’s the response. Do you, do you fight back with the same tactics or do you say no, that’s not, that’s not who I am and just move on and rise above it all and be better than that because eventually your true character has to shine through. And isn’t that what makes us human, isn’t that what humanizes us away from a stereotype and makes us a person like everybody else doing their very best to try to live true. This advice will change our lives. It’s as simple as that. If we change our speech, we change our lives and this could change our lives and maybe we only have control over that. We can’t change the world we can just change our lives. But if God’s people would see things like this directly and clearly from the Scriptures and obey it, instead of all of the different nuances that we fight over we would change the world by rising above it all and revealing a better way to be a human being, but may we at least personalize it. May we at least take ownership of ourselves and determine for ourselves that we are going to rise above it all. We will be a witness to the good news of the gospel of Jesus Christ not by the next clever meme, but by the weightiness of our very lives.

Prayer:

So, Holy Spirit, come into that, O we need You, more than ever we need You. We are all over the map, all of the time. And so, on some days we are actually doing well and on other days we’ve lost ground. We need You because we need to consistently live into the principles that you have taught us and this one specifically in first Peter today, understand our posture of heart and how it is that we should be in this world and how that will change things. Come Holy Spirit into this, we will not be successful without Your leadership and we humble ourselves to Your leadership and pray this in the name of Jesus. Amen.

Announcements:

dailyaudiobible.com that is home base and that’s where you find out what’s going on around here and there’s a lot of stuff going on around here right now as we move into the holiday season. So, yesterday we announced our brand-new Christmas album that releases one week from today on December 1st and is available for preorder right now and you instantly get 1/3 of the album, three songs, well, it’s a 10 song album. This is a contemplative kind of atmospheric treatment of the classic Christmas carols that we know and love and it was produced and arranged and performed by my son Maxwell. So, during this preorder week, it is available in the iTunes store for the Apple devices and it’s also available in the Amazon store for download. So, that is available now, I’m excited for you to hear it. I’ve been listening to it for over, well, about a week. It’s beautiful. It’s right down my alley and enjoyed since I was a kid, shutting all the lights off in the house and just leaving the Christmas lights on and just kinda, just being quiet, just enjoy, just having Christmas music in the background to set the tone and just appreciating the season and this record is made for that so just search for Maxwell Hardin Christmas Time and you’ll find it. I hope you can pick up a copy when we have preorder pricing.

The other thing is that tomorrow is going to be Thanksgiving here in the United States and then the day after that is a Friday and it’s Black Friday all over the world. I think big, big shopping day and so our email inboxes are about to get jammed with every conceivable Black Friday configuration known to man, so just letting you know a little bit, a couple of days ahead of the game here. The Daily Audio Bible Christmas box that we’ve done annually for a long time, we didn’t do it last year due to COVID, but we are doing it this year and it becomes available, now today. So, if you go to the Daily Audio Bible Shop using a web browser or using the Daily Audio Bible app you will see in the Shop a new category, it’s called Christmas and the Christmas category you will find Family Christmas 2021. And this year in the box we have a copy of the God of Your story, a written resource that is, I mean the Daily Audio Bible is what the Daily Audio Bible is and this is happening in real time, we’re doing this together every day but if there were a written version of the things that we talk about as were navigating and moving through the Bible in the fashion that we do it would be the God of Your Story. It’s a 365 day dated devotional, that’s not my favorite word because it just plugs right into the Daily Audio Bible here but if you’re ever without Internet access, or you’re kinda of taking break from the Internet and you continue the rhythm in the Scriptures, than the God of Your Story is a perfect companion to the Daily Audio Bible. This is a beautiful hardback edition. It’s a lovely piece that I thought would be fairly simple to write but it took two years to really dive in and write this and so I’m glad that it is available and it will be in the Christmas box this year. We also will be including the Daily Audio Bible writing notebook, the Daily Audio Bible journal 3.0 and yeah, we’ve just been over time kind of trying to create a journal that you can carry with you, that you can have with you that is fun, uses good quality paper and is good to write and I personally use black wing pencils that we sell in the shop as well and the journal is perfect for writing in a pencil. But I’ve also written plenty of notes in pen. But if you’re planning to take the journey through the Bible next year and if you feel like God speaks to you through His word, then it’s good to have something to take notes with. If the Lord is speaking it’s good to take notes and so a Daily Audio Bible journal will be included in the Christmas box this year. We are also including the Global Campfire candle which is well, it’s a Global Campfire candle. It’s got the Global Campfire logo on it. It’s a beautiful tin candle and we worked with the perfumer to create an aroma that smells like a campfire. And I’m not talking about a smoldering campfire that just had water poured all of it and just smells like soot and smoke. It’s a lovely aroma that evokes a campfire and evokes the community that we are around the Global Campfire. Also, included your choice of either the DAB blend of fresh roasted coffee or if you are a tea drinker, we are including as the tea selection, our honey bush and rebus herbal tea, which is one of our more sought-after teas, so it’s your pick either coffee or tea. Also included will be our 2021 Christmas ornament. So, it’s got Daily Audio Bible 2021 on it and the word for the year which has been “mend” and I love these. I’ve got them since we started doing them. I think 10, 11, 12 years ago, I don’t know, a long time ago. I got one for each year, goes on the tree and it just reminds me of the journey through the Bible in a year in community. There’s no possible way I could have everybody over for hot cocoa and cookies at our house and that would be impossible, but it’s one of the ways, one of the things that I have in our Christmas tradition that brings the community home and close in nearby. So, that ornament is available in the Christmas box for this year. In fact, that’s the only place you can get it, is in the Christmas box. We are also including a Global Campfire pop socket. So, pop socket is that little handhold device he can come to stick to your tablet or your phone and then you have a little grip. We’ve made one with the Global Campfire logo on it. Also, two Global Campfire stickers and a pack of five Global Campfire frame-able postcards, it’s a series of Global Campfire postcards. It can be used as postcards to write, put a stamp on, send away or to kind of hang onto and put in different places to remind you of the community that we are as we moved to the Scriptures together. And then lastly, we will be including a mystery item from the vault, while supplies last. So, you can check out the Christmas box. The family Christmas box for 2021 in the Daily Audio Bible Shop which you can access at dailyaudiobible.com or using the Daily Audio Bible by pressing the drawer icon in the upper left-hand corner and in the Shop you will find Christmas category now that it’s Christmas time and you’ll find the Daily Audio Bible Christmas box for 2021 there in the Christmas section. Another new resource that we’ve been talking about for about a week is the Promised Land, Photographs from the Land of the Bible which is beautiful coffee table book full of photographs from the land of the Bible that have been curated from nine different seasons in the land of the Bible that can also be found in the Daily Audio Bible Shop. In fact, we even put it in the Christmas section to make it easy to find. You can find it in a couple of other sections but if you just go to the Shop, click Christmas, then you’ll find Christmas box as well, as well as the Promised Land book, so check that out.

If you want to partner with the Daily Audio Bible, here as we begin to approach the end of the year, I thank you humbly, humbly, deeply with a deep gratitude. We wouldn’t be here if we weren’t in this together. And so, thank you. There is a link on the homepage at dailyaudiobible.com. If you’re using the app, you can press the Give button in the upper right-hand corner or the mailing address is P.O. Box 1996 Springhill, Tennessee 37174.

And as always, if you have a prayer request or encouragement, you can hit the Hotline button in the app or you can dial 877-942-4253.

And that’s it for today, I’m Brian. I love you and I’ll be waiting for you here tomorrow.

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The Daily Audio Bible Reading for Wednesday November 24, 2021 (NIV)

Ezekiel 47-48

Water from the Temple

47 Then he brought me back to the entrance of the temple. I noticed[a] that water was flowing from under the threshold of the temple toward the east (for the temple faced east). The water was flowing down from under the right side of the temple, from south of the altar. 2 He led me out by way of the north gate and brought me around the outside of the outer gate that faces toward the east; I noticed[b] that the water was trickling out from the south side.

3 When the man went out toward the east with a measuring line in his hand, he measured 1,750 feet,[c] and then he led me through water, which was ankle deep. 4 Again he measured 1,750 feet and led me through the water, which was now knee deep. Once more he measured 1,750 feet and led me through the water, which was waist deep. 5 Again he measured 1,750 feet, and it was a river I could not cross, for the water had risen; it was deep enough to swim in, a river that could not be crossed. 6 He said to me, “Son of man, have you seen this?”

Then he led me back to the bank of the river. 7 When I had returned, I noticed[d] a vast number of trees on the banks of the river, on both sides. 8 He said to me, “These waters go out toward the eastern region and flow down into the rift valley; when they enter the Dead Sea,[e] where the sea is stagnant,[f] the waters become fresh.[g] 9 Every living creature that swarms where the river[h] flows will live; there will be many fish, for these waters flow there. It will become fresh,[i] and everything will live where the river flows. 10 Fishermen will stand beside it; from En Gedi to En Eglaim they will spread nets. They will catch many kinds of fish, like the fish of the Great Sea.[j] 11 But its swamps and its marshes will not become fresh; they will remain salty. 12 On both sides of the river’s banks, every kind of tree will grow for food. Their leaves will not wither nor will their fruit fail, but they will bear fruit every month, because their water source flows from the sanctuary. Their fruit will be for food and their leaves for healing.”[k]

Boundaries for the Land

13 This is what the Sovereign Lord says: “Here[l] are the borders[m] you will observe as you allot the land to the twelve tribes of Israel. (Joseph will have two portions.)[n] 14 You must divide it equally just as I vowed to give it to your forefathers;[o] this land will be assigned as your inheritance.[p]

15 “This will be the border of the land:[q] On the north side, from the Great Sea by way of Hethlon to the entrance of Zedad; 16 Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath, as far as Hazer Hattikon, which is on the border of Hauran. 17 The border will run from the sea to Hazar Enan, at the border of Damascus, and on the north is the border of Hamath. This is the north side. 18 On the east side, between Hauran and Damascus, and between Gilead and the land of Israel, will be the Jordan. You will measure from the border to the eastern sea. This is the east side. 19 On the south side it will run from Tamar to the waters of Meribah Kadesh, the river,[r] to the Great Sea. This is the south side. 20 On the west side the Great Sea will be the boundary to a point opposite Lebo Hamath. This is the west side.

21 “This is how you will divide this land for yourselves among the tribes of Israel. 22 You must allot it as an inheritance among yourselves and for the resident foreigners who live among you, who have fathered sons among you. You must treat them as native-born among the people of Israel; they will be allotted an inheritance with you among the tribes of Israel.[s] 23 In whatever tribe the resident foreigner lives, there you will give him his inheritance,” declares the Sovereign Lord.

The Tribal Portions

48 “These are the names of the tribes: From the northern end beside the road of Hethlon to Lebo Hamath, as far as Hazar Enan (which is on the border of Damascus, toward the north beside Hamath), extending from the east side to the west, Dan will have one portion. 2 Next to the border of Dan, from the east side to the west side, Asher[t] will have one portion. 3 Next to the border of Asher from the east side to the west side, Naphtali will have one portion. 4 Next to the border of Naphtali from the east side to the west side, Manasseh will have one portion. 5 Next to the border of Manasseh from the east side to the west side, Ephraim will have one portion. 6 Next to the border of Ephraim from the east side to the west side, Reuben will have one portion. 7 Next to the border of Reuben from the east side to the west side, Judah[u] will have one portion.

8 “Next to the border of Judah from the east side to the west side will be the allotment you must set apart. It is to be 8¼ miles[v] wide, and the same length as one of the tribal portions, from the east side to the west side; the sanctuary will be in the middle of it. 9 The allotment you set apart to the Lord will be 8¼ miles[w] in length and 3⅓ miles[x] in width. 10 These will be the allotments for the holy portion: for the priests, toward the north 8¼ miles[y] in length, toward the west 3⅓ miles[z] in width, toward the east 3⅓ miles[aa] in width, and toward the south 8¼ miles[ab] in length; the sanctuary of the Lord will be in the middle. 11 This will be for the priests who are set apart from the descendants of Zadok who kept my charge and did not go astray when the people of Israel strayed off, as the Levites did.[ac] 12 It will be their portion from the allotment of the land, a Most Holy Place, next to the border of the Levites.

13 “Alongside the border of the priests, the Levites will have an allotment 8¼ miles[ad] in length and 3⅓ miles[ae] in width. The whole length will be 8¼ miles[af] and the width 3⅓ miles.[ag] 14 They must not sell or exchange any of it; they must not transfer this choice portion of land, for it is set apart[ah] to the Lord.

15 “The remainder, 1⅔ miles[ai] in width and 8¼ miles[aj] in length, will be for common use by the city, for houses and for open space. The city will be in the middle of it; 16 these will be its measurements: The north side will be 1½ miles,[ak] the south side 1½ miles, the east side 1½ miles, and the west side 1½ miles. 17 The city will have open spaces: On the north there will be 437½ feet,[al] on the south 437½ feet, on the east 437½ feet, and on the west 437½ feet. 18 The remainder of the length alongside the holy allotment will be 3⅓ miles[am] to the east and 3⅓ miles toward the west, and it will be beside the holy allotment. Its produce will be for food for the workers of the city. 19 The workers of the city from all the tribes of Israel will cultivate it. 20 The whole allotment will be 8¼ miles[an] square; you must set apart the holy allotment with the possession of the city.

21 “The rest, on both sides of the holy allotment and the property of the city, will belong to the prince. Extending from the 8¼ miles[ao] of the holy allotment to the east border, and westward from the 8¼ miles[ap] to the west border, alongside the portions, it will belong to the prince. The holy allotment and the sanctuary of the temple will be in the middle of it. 22 The property of the Levites and of the city will be in the middle of that which belongs to the prince. The portion between the border of Judah and the border of Benjamin will be for the prince.

23 “As for the rest of the tribes: From the east side to the west side, Benjamin will have one portion. 24 Next to the border of Benjamin, from the east side to the west side, Simeon will have one portion. 25 Next to the border of Simeon, from the east side to the west side, Issachar will have one portion. 26 Next to the border of Issachar, from the east side to the west side, Zebulun will have one portion. 27 Next to the border of Zebulun, from the east side to the west side, Gad will have one portion. 28 Next to the border of Gad, at the south side, the border will run from Tamar to the waters of Meribah Kadesh, to the Stream of Egypt,[aq] and on to the Great Sea. 29 This is the land that you will allot to the tribes of Israel, and these are their portions, declares the Sovereign Lord.

30 “These are the exits of the city: On the north side, 1½ miles[ar] by measure, 31 the gates of the city[as] will be named for the tribes of Israel. There will be three gates to the north: one gate for Reuben, one gate for Judah, and one gate for Levi. 32 On the east side, 1½ miles in length, there will be three gates: one gate for Joseph, one gate for Benjamin, and one gate for Dan. 33 On the south side, 1½ miles by measure, there will be three gates: one gate for Simeon, one gate for Issachar, and one gate for Zebulun. 34 On the west side, 1½ miles in length, there will be three gates: one gate for Gad, one gate for Asher, and one gate for Naphtali. 35 The circumference of the city will be 6 miles.[at] The name of the city from that day forward will be: ‘The Lord Is There.’”[au]

Footnotes:

  1. Ezekiel 47:1 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
  2. Ezekiel 47:2 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
  3. Ezekiel 47:3 tn Heb “1,000 cubits” (i.e., 525 meters); this phrase occurs three times in the next two verses.
  4. Ezekiel 47:7 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
  5. Ezekiel 47:8 tn Heb “the sea,” referring to the Dead Sea. This has been specified in the translation for clarity.
  6. Ezekiel 47:8 tn Heb “to the sea, those which are brought out.” The reading makes no sense. The text is best emended to read “filthy” (i.e., stagnant). See L. C. Allen, Ezekiel (WBC), 2:273.
  7. Ezekiel 47:8 tn Heb “the waters become healed.”
  8. Ezekiel 47:9 tn Heb “two rivers,” perhaps under the influence of Zech 14:8. The translation follows the LXX and other ancient versions in reading the singular, which is demanded by the context (see vv. 5-7, 9b, 12).
  9. Ezekiel 47:9 tn Heb “will be healed.”
  10. Ezekiel 47:10 sn The Great Sea refers to the Mediterranean Sea (also in vv. 15, 19, 20).
  11. Ezekiel 47:12 sn See Rev 22:1-2.
  12. Ezekiel 47:13 tc This translation follows the reading זֶה (zeh) instead of גֵּה (geh), a nonexistent word, as supported by the LXX.
  13. Ezekiel 47:13 tn Or “territory”; see D. I. Block, Ezekiel (NICOT), 2:715.
  14. Ezekiel 47:13 tc The grammar is awkward, though the presence of these words is supported by the versions. L. C. Allen (Ezekiel [WBC], 2:274) suggests that it is an explanatory gloss.sn One portion for Ephraim, the other for Manasseh (Gen 48:17-20).
  15. Ezekiel 47:14 sn Gen 15:9-21.
  16. Ezekiel 47:14 tn Heb “will fall to you as an inheritance.”
  17. Ezekiel 47:15 sn The measurements resemble those in Num 34:1-2.
  18. Ezekiel 47:19 tn Or “valley.” The syntax is difficult. Some translate “to the river,” others “from the river”; in either case the preposition is supplied for the sake of English.
  19. Ezekiel 47:22 sn A similar attitude toward non-Israelites is found in Isa 56:3-8. There the term is נֵכָר (nekar, “foreigner”) and specifically the descendant (בֶּן, ben) of a nekar who becomes a follower of the Lord. Likewise the resident foreigner גֵּר (ger) in this verse is one who has given allegiance to the Lord (see notes at Exod 12:19 and Deut 29:11). What is new for the resident foreigner (גֵּר, ger) in this prophecy is having an inheritance in Israel. Previously the resident foreigner could own a house but not land.
  20. Ezekiel 48:2 sn The tribes descended from Jacob’s maidservants are placed farthest from the sanctuary. See Gen 30.
  21. Ezekiel 48:7 sn The tribe from which the Davidic prince would come is given the most prestigious allotment (see Gen 49:8-12).
  22. Ezekiel 48:8 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  23. Ezekiel 48:9 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  24. Ezekiel 48:9 tn Heb “10,000 cubits” (i.e., 5.25 kilometers).
  25. Ezekiel 48:10 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  26. Ezekiel 48:10 tn Heb “10,000 cubits” (i.e., 5.25 kilometers).
  27. Ezekiel 48:10 tn Heb “10,000 cubits” (i.e., 5.25 kilometers).
  28. Ezekiel 48:10 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  29. Ezekiel 48:11 tn Heb “strayed off.”
  30. Ezekiel 48:13 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  31. Ezekiel 48:13 tn Heb “10,000 cubits” (i.e., 5.25 kilometers).
  32. Ezekiel 48:13 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  33. Ezekiel 48:13 tn Heb “10,000 cubits” (i.e., 5.25 kilometers).
  34. Ezekiel 48:14 tn Or “holy.”
  35. Ezekiel 48:15 tn Heb “5,000 cubits” (i.e., 2.625 kilometers).
  36. Ezekiel 48:15 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  37. Ezekiel 48:16 tn Heb “4,500 cubits” (i.e., 2.36 kilometers); the phrase occurs three more times in this verse.
  38. Ezekiel 48:17 tn Heb “250 cubits” (i.e., 131.25 meters); the phrase occurs three more times in this verse.
  39. Ezekiel 48:18 tn Heb “10,000 cubits” (i.e., 5.25 kilometers); the phrase occurs again later in this verse.
  40. Ezekiel 48:20 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  41. Ezekiel 48:21 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  42. Ezekiel 48:21 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  43. Ezekiel 48:28 tn Traditionally “the Brook of Egypt,” although a number of recent translations have “the Wadi of Egypt” (cf. NAB, NIV, NRSV). The word “Egypt” is not in the Hebrew text but is implied.
  44. Ezekiel 48:30 tn Heb “4,500 cubits” (i.e., 2.36 kilometers); the phrase occurs again in vv. 32-34.
  45. Ezekiel 48:31 sn See Rev 21:12-14.
  46. Ezekiel 48:35 tn Heb “18,000 cubits” (i.e., 9.45 kilometers).
  47. Ezekiel 48:35 sn See Rev 21:12-21.
New English Translation (NET)

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1 Peter 2:11-3:7

11 Dear friends, I urge you as foreigners and exiles to keep away from fleshly desires that do battle against the soul, 12 and maintain good conduct[a] among the non-Christians,[b] so that though[c] they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears.[d]

Submission to Authorities

13 Be subject to every human institution[e] for the Lord’s sake, whether to a king as supreme 14 or to governors as those he commissions[f] to punish wrongdoers and praise[g] those who do good. 15 For God wants you[h] to silence the ignorance of foolish people by doing good. 16 Live[i] as free people, not using your freedom as a pretext for evil, but as God’s slaves.[j] 17 Honor all people, love the family of believers,[k] fear God, honor the king.

18 Slaves,[l] be subject[m] to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse. 19 For this finds God’s favor,[n] if because of conscience toward God[o] someone endures hardships in suffering unjustly. 20 For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God.[p] 21 For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps. 22 He[q] committed no sin nor was deceit found in his mouth.[r] 23 When he was maligned, he[s] did not answer back; when he suffered, he threatened[t] no retaliation,[u] but committed himself to God[v] who judges justly. 24 He[w] himself bore our sins[x] in his body on the tree, that we may cease from sinning[y] and live for righteousness. By his[z] wounds[aa] you were healed.[ab] 25 For you were going astray like sheep[ac] but now you have turned back to the shepherd and guardian of your souls.

Wives and Husbands

3 In the same way, wives, be subject to your own husbands. Then,[ad] even if some are disobedient to the word, they will be won over without a word by the way you live,[ae] 2 when they see your pure and reverent conduct.[af] 3 Let your[ag] beauty[ah] not be external—the braiding of hair and wearing of gold jewelry[ai] or fine clothes— 4 but the inner person[aj] of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight. 5 For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands, 6 like Sarah who obeyed[ak] Abraham, calling him lord. You become her children[al] when you do what is good and have no fear in doing so.[am] 7 Husbands, in the same way, treat your wives with consideration as the weaker partners and show them honor[an] as fellow heirs of the grace of life. In this way nothing will hinder your prayers.[ao]

Footnotes:

  1. 1 Peter 2:12 tn Grk “keeping your conduct good.”
  2. 1 Peter 2:12 tn Grk “the Gentiles,” used here of those who are not God’s people.
  3. 1 Peter 2:12 tn Grk “in order that in what they malign you.”
  4. 1 Peter 2:12 tn Or “when he visits.” Grk “in the day of visitation,” denoting a time when God intervenes directly in human affairs, either for blessing (Luke 1:68, 78; 7:16; 19:44) or for judgment (Isa 10:3; Jer 6:15). This phrase may be a quotation from Isa 10:3, in which case judgment is in view here. But blessing seems to be the point, since part of the motive for good behavior is winning the non-Christian over to the faith (as in 3:1; also apparently in 3:15; cf. Matt 5:16).
  5. 1 Peter 2:13 tn Or “every human being”; Grk “every human creation,” denoting either everything created for mankind (NRSV mg: “every institution ordained for human beings”) or every creature who is human. The meaning of the verb “be subject” and the following context supports the rendering adopted in the text.
  6. 1 Peter 2:14 tn Grk “those sent by him.”
  7. 1 Peter 2:14 tn Grk “for the punishment…and the praise.”
  8. 1 Peter 2:15 tn Grk “because thus it is God’s will.”
  9. 1 Peter 2:16 tn There is no main verb in this verse, but it continues the sense of command from v. 13, “be subject…, as free people…not using…but as slaves of God.”
  10. 1 Peter 2:16 tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
  11. 1 Peter 2:17 tn Grk “love the brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God. BDAG 19 s.v. ἀδελφότης 1 suggests “a fellowship,” but in the present context “love the fellowship of believers” could be taken to mean “love to participate in fellowship with believers,” whereas the present verse suggests the Christian community as a whole, in familial terms, is in view. This same word occurs in 5:9; there it has been translated “brothers and sisters.”
  12. 1 Peter 2:18 tn The Greek term here is οἰκέτης (oiketēs), often used of a servant in a household (who would have been a slave).
  13. 1 Peter 2:18 tn Grk “being subject,” but continuing the sense of command from vs. 13.
  14. 1 Peter 2:19 tn Grk “For this [is] favor/grace,” used as a metonymy of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2). Cf. 1 Pet 2:20.
  15. 1 Peter 2:19 tc The expression “consciousness/conscience of God” (συνείδησιν θεοῦ; suneidēsin theou) is unusual, occurring only here in the NT. Because θεοῦ was liable to misinterpretation, several witnesses altered the text, either replacing it with ἀγαθήν (agathēn; C Ψ 323 442 614 630 945 1175 1241 1243 1505 1611 1739 1852 2492 sy) or expanding the expression by adding ἀγαθήν before θεοῦ (P72 [A* 33 2344] 81). Replacing θεοῦ with ἀγαθήν conforms to other NT phrases, notably in this same letter (Acts 23:1; 1 Tim 1:5, 19; 1 Pet 3:16, 21), suggesting that such a reading is motivated. The reading θεοῦ, however, has superior support (א Ac B P 049 5 436 1735 M lat co), and best explains the rise of the others.tn Grk “conscious(ness) of God,” an awareness of God and allegiance to him.
  16. 1 Peter 2:20 tn Grk “For this [is] favor/grace with God,” used as a metonymy as in vs. 19 of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2).
  17. 1 Peter 2:22 tn Grk “who,” referring to Christ and applying the quotations from Isa 53 to him. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  18. 1 Peter 2:22 sn A quotation from Isa 53:9.
  19. 1 Peter 2:23 tn Grk “who being maligned,” continuing the reference to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  20. 1 Peter 2:23 tn Grk “he did not threaten, but.”
  21. 1 Peter 2:23 sn An allusion to Isa 53:7.
  22. 1 Peter 2:23 tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.
  23. 1 Peter 2:24 tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  24. 1 Peter 2:24 sn A quotation from Isa 53:4, 12.
  25. 1 Peter 2:24 tn The verb ἀπογίνομαι (apoginomai) occurs only here in the NT. It can have a literal meaning (“to die”; L&N 74.27) and a figurative meaning (“to cease”; L&N 68.40). Because it is opposite the verb ζάω (zaō, “to live”), many argue that the meaning of the verb here must be “die” (so BDAG 108 s.v.), but even so literal death would not be in view. “In place of ἀποθνῃσκιεν, the common verb for ‘die,’ ἀπογινεθαι serves Peter as a euphemism, with the meaning ‘to be away’ or ‘to depart’” (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers “may cease from sinning.”
  26. 1 Peter 2:24 tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  27. 1 Peter 2:24 tn Grk the singular: “wound”; “injury.”
  28. 1 Peter 2:24 sn A quotation from Isa 53:5.
  29. 1 Peter 2:25 sn A quotation from Isa 53:6.
  30. 1 Peter 3:1 tn Grk “that…they may be won over,” showing the purpose of “being subject” (vs. 1b). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  31. 1 Peter 3:1 tn Grk “by the wives’ behavior.”
  32. 1 Peter 3:2 tn Grk “behavior,” the same word translated “the way you live” in vs. 1.
  33. 1 Peter 3:3 tn Grk “whose,” referring to the wives.
  34. 1 Peter 3:3 tn Or “adornment.”
  35. 1 Peter 3:3 tn The word “jewelry” is not in the Greek text, but has been supplied to indicate that gold ornaments or jewelry is intended; otherwise the reader might assume wearing gold-colored clothing was forbidden.
  36. 1 Peter 3:4 tn Grk “the hidden man.” KJV’s “the hidden man of the heart,” referring to a wife, could be seriously misunderstood by the modern English reader.
  37. 1 Peter 3:6 tn Grk “as Sarah obeyed.”
  38. 1 Peter 3:6 tn Grk “whose children you become.”
  39. 1 Peter 3:6 tn Grk “doing good and not fearing any intimidation.”
  40. 1 Peter 3:7 tn Grk “living together according to knowledge, as to the weaker, female vessel.” The primary verbal ideas of v. 7 are contained in participles (“living together…showing honor”) but they continue the sense of command from the previous paragraphs.
  41. 1 Peter 3:7 tn Grk “so that your prayers may not be hindered.” Because of the length and complexity of the Greek, this clause was translated as a separate sentence.
New English Translation (NET)

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Psalm 119:49-64

ז (Zayin)

49 Remember your word to your servant,
for you have given me hope.
50 This[a] is what comforts me in my trouble,
for your promise revives me.[b]
51 Arrogant people do nothing but scoff at me.[c]
Yet I do not turn aside from your law.
52 I remember your ancient regulations,[d]
O Lord, and console myself.[e]
53 Rage takes hold of me because of the wicked,
those who reject your law.
54 Your statutes have been my songs[f]
in the house where I live.[g]
55 I remember your name during the night, O Lord,
and I will keep[h] your law.
56 This[i] has been my practice,
for I observe your precepts.

ח (Khet)

57 The Lord is my source of security.[j]
I have determined[k] to follow your instructions.[l]
58 I seek your favor[m] with all my heart.
Have mercy on me as you promised.[n]
59 I consider my actions[o]
and follow[p] your rules.
60 I keep your commands eagerly
and without delay.[q]
61 The ropes of the wicked tighten around[r] me,
but I do not forget your law.
62 In the middle of the night I arise[s] to thank you
for your just regulations.
63 I am a friend to all your loyal followers,[t]
and to those who keep your precepts.
64 O Lord, your loyal love fills the earth.
Teach me your statutes!

Footnotes:

  1. Psalm 119:50 tn The demonstrative “this” refers back to the hope just mentioned or forward to the statement in the second line concerning the promise’s power to revive. See the note on the word “me” at the end of the verse for further discussion.
  2. Psalm 119:50 tn The hope generated by the promise (see v. 49b) brings comfort because (note “for” at the beginning of the line) the promise revives the psalmist’s spirits. Another option is to take כִּי (ki) at the beginning of the second line in the sense of “that,” in which case “this” refers to the promise’s power to revive.
  3. Psalm 119:51 tn Heb “scoff at me to excess.”
  4. Psalm 119:52 tn Heb “I remember your regulations from of old.” The prepositional phrase “from of old” apparently modifies “your regulations,” alluding to the fact that God revealed them to Israel in the distant past. Another option is to understand the prepositional phrase as modifying the verb, in which case one might translate, “I have long remembered your regulations.”
  5. Psalm 119:52 tn Or “find comfort.”
  6. Psalm 119:54 tn Heb “songs were your statutes to me.”
  7. Psalm 119:54 tn Heb “in the house of my dwelling place.” Some take the Hebrew noun מָגוֹר (magor) in the sense of “temporary abode,” and see this as a reference to the psalmist’s status as a resident foreigner (see v. 19). But the noun can refer to a dwelling place in general (see Ps 55:15).
  8. Psalm 119:55 tn The cohortative verbal form expresses the psalmist’s resolve to obey the law.
  9. Psalm 119:56 tn Heb “this has been to me.” The demonstrative “this” (1) refers back to the practices mentioned in vv. 54-55, or (2) looks forward to the statement in the second line, in which case the כִּי (ki) at the beginning of the second line should be translated “that.”
  10. Psalm 119:57 tn Heb “my portion [is] the Lord.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel (see Ps 16:5).
  11. Psalm 119:57 tn Heb “I said.”
  12. Psalm 119:57 tn Heb “to keep your words” (see v. 9).
  13. Psalm 119:58 tn Heb “I appease your face.”
  14. Psalm 119:58 tn Heb “according to your word.”
  15. Psalm 119:59 tn Heb “my ways.”
  16. Psalm 119:59 tn Heb “and I turn my feet toward.”
  17. Psalm 119:60 tn Heb “I hurry and I do not delay to keep your commands.”
  18. Psalm 119:61 tn Heb “surround.”
  19. Psalm 119:62 tn The psalmist uses an imperfect verbal form to emphasize that this is his continuing practice.
  20. Psalm 119:63 tn Heb “to all who fear you.”
New English Translation (NET)

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Proverbs 28:12-13

12 When the righteous rejoice,[a] great is the glory,[b]
but when the wicked rise to power, people are sought out.[c]
13 The one who covers[d] his transgressions will not prosper,[e]
but whoever confesses them and forsakes them will find mercy.[f]

Footnotes:

  1. Proverbs 28:12 tn The form בַּעֲלֹץ (baʿalots) is the infinitive construct with the preposition indicating a temporal clause (“when…”); the “righteous” are the subject of this clause (subjective genitive). The word may be taken as a metonymy of adjunct—the righteous exult or rejoice because they are prosperous (cf. NLT “succeed”).
  2. Proverbs 28:12 sn “Glory” here may have the sense of elation and praise.
  3. Proverbs 28:12 tn The meaning of “sought out” (יְחֻפַּשׂ, yekhuppas) indicates that people have gone into hiding. So the development of the ideas for this proverb requires in the first line that “rejoice” be connected with “triumph” that means they have come to power; and in the second line that “are sought out” means people have gone into hiding (cf. ASV, NIV, NRSV, NLT). C. H. Toy thinks this is too strained; he offers this rendering: “When the righteous are exalted there is great confidence, but when the wicked come into power men hide themselves” (Proverbs [ICC], 500). For the verb G. R. Driver posits an Arabic cognate hafasa, “prostrated; trampled on” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 192-93), which gives a clearer result of wicked rule, but is perhaps unnecessary (e.g., Prov 28:28; 29:2). See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-20.
  4. Proverbs 28:13 tn The Hebrew participles provide the subject matter in this contrast. On the one hand is the person who covers over (מְכַסֶּה, mekhasseh) his sins. This means refusing to acknowledge them in confession, and perhaps rationalizing them away. On the other hand there is the one who both “confesses” (מוֹדֶה, modeh) and “forsakes” (עֹזֵב, ʿozev) the sin. To “confess” sins means to acknowledge them, to say the same thing about them that God does.
  5. Proverbs 28:13 sn The verse contrasts the consequences of each. The person who refuses to confess will not prosper. This is an understatement (a figure of speech known as tapeinosis); the opposite is the truth, that eventually such a person will be undone and ruined. On the other hand, the penitent will find mercy. This expression is a metonymy of cause for the effect—although “mercy” is mentioned, what mercy provides is intended, i.e., forgiveness. In other passages the verb “conceal” is used of God’s forgiveness—he covers over the iniquity (Ps 32:1). Whoever acknowledges sin, God will cover it; whoever covers it, God will lay it open.
  6. Proverbs 28:13 sn This verse is unique in the book of Proverbs; it captures the theology of forgiveness (e.g., Pss 32; 51). Every part of the passage is essential to the point: Confession of sins as opposed to concealing them, coupled with a turning away from them, results in mercy.
New English Translation (NET)

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The Daily Audio Bible Reading for Wednesday November 24, 2021 (NIV)

Ezekiel 47-48

Water from the Temple

47 Then he brought me back to the entrance of the temple. I noticed[a] that water was flowing from under the threshold of the temple toward the east (for the temple faced east). The water was flowing down from under the right side of the temple, from south of the altar. 2 He led me out by way of the north gate and brought me around the outside of the outer gate that faces toward the east; I noticed[b] that the water was trickling out from the south side.

3 When the man went out toward the east with a measuring line in his hand, he measured 1,750 feet,[c] and then he led me through water, which was ankle deep. 4 Again he measured 1,750 feet and led me through the water, which was now knee deep. Once more he measured 1,750 feet and led me through the water, which was waist deep. 5 Again he measured 1,750 feet, and it was a river I could not cross, for the water had risen; it was deep enough to swim in, a river that could not be crossed. 6 He said to me, “Son of man, have you seen this?”

Then he led me back to the bank of the river. 7 When I had returned, I noticed[d] a vast number of trees on the banks of the river, on both sides. 8 He said to me, “These waters go out toward the eastern region and flow down into the rift valley; when they enter the Dead Sea,[e] where the sea is stagnant,[f] the waters become fresh.[g] 9 Every living creature that swarms where the river[h] flows will live; there will be many fish, for these waters flow there. It will become fresh,[i] and everything will live where the river flows. 10 Fishermen will stand beside it; from En Gedi to En Eglaim they will spread nets. They will catch many kinds of fish, like the fish of the Great Sea.[j] 11 But its swamps and its marshes will not become fresh; they will remain salty. 12 On both sides of the river’s banks, every kind of tree will grow for food. Their leaves will not wither nor will their fruit fail, but they will bear fruit every month, because their water source flows from the sanctuary. Their fruit will be for food and their leaves for healing.”[k]

Boundaries for the Land

13 This is what the Sovereign Lord says: “Here[l] are the borders[m] you will observe as you allot the land to the twelve tribes of Israel. (Joseph will have two portions.)[n] 14 You must divide it equally just as I vowed to give it to your forefathers;[o] this land will be assigned as your inheritance.[p]

15 “This will be the border of the land:[q] On the north side, from the Great Sea by way of Hethlon to the entrance of Zedad; 16 Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath, as far as Hazer Hattikon, which is on the border of Hauran. 17 The border will run from the sea to Hazar Enan, at the border of Damascus, and on the north is the border of Hamath. This is the north side. 18 On the east side, between Hauran and Damascus, and between Gilead and the land of Israel, will be the Jordan. You will measure from the border to the eastern sea. This is the east side. 19 On the south side it will run from Tamar to the waters of Meribah Kadesh, the river,[r] to the Great Sea. This is the south side. 20 On the west side the Great Sea will be the boundary to a point opposite Lebo Hamath. This is the west side.

21 “This is how you will divide this land for yourselves among the tribes of Israel. 22 You must allot it as an inheritance among yourselves and for the resident foreigners who live among you, who have fathered sons among you. You must treat them as native-born among the people of Israel; they will be allotted an inheritance with you among the tribes of Israel.[s] 23 In whatever tribe the resident foreigner lives, there you will give him his inheritance,” declares the Sovereign Lord.

The Tribal Portions

48 “These are the names of the tribes: From the northern end beside the road of Hethlon to Lebo Hamath, as far as Hazar Enan (which is on the border of Damascus, toward the north beside Hamath), extending from the east side to the west, Dan will have one portion. 2 Next to the border of Dan, from the east side to the west side, Asher[t] will have one portion. 3 Next to the border of Asher from the east side to the west side, Naphtali will have one portion. 4 Next to the border of Naphtali from the east side to the west side, Manasseh will have one portion. 5 Next to the border of Manasseh from the east side to the west side, Ephraim will have one portion. 6 Next to the border of Ephraim from the east side to the west side, Reuben will have one portion. 7 Next to the border of Reuben from the east side to the west side, Judah[u] will have one portion.

8 “Next to the border of Judah from the east side to the west side will be the allotment you must set apart. It is to be 8¼ miles[v] wide, and the same length as one of the tribal portions, from the east side to the west side; the sanctuary will be in the middle of it. 9 The allotment you set apart to the Lord will be 8¼ miles[w] in length and 3⅓ miles[x] in width. 10 These will be the allotments for the holy portion: for the priests, toward the north 8¼ miles[y] in length, toward the west 3⅓ miles[z] in width, toward the east 3⅓ miles[aa] in width, and toward the south 8¼ miles[ab] in length; the sanctuary of the Lord will be in the middle. 11 This will be for the priests who are set apart from the descendants of Zadok who kept my charge and did not go astray when the people of Israel strayed off, as the Levites did.[ac] 12 It will be their portion from the allotment of the land, a Most Holy Place, next to the border of the Levites.

13 “Alongside the border of the priests, the Levites will have an allotment 8¼ miles[ad] in length and 3⅓ miles[ae] in width. The whole length will be 8¼ miles[af] and the width 3⅓ miles.[ag] 14 They must not sell or exchange any of it; they must not transfer this choice portion of land, for it is set apart[ah] to the Lord.

15 “The remainder, 1⅔ miles[ai] in width and 8¼ miles[aj] in length, will be for common use by the city, for houses and for open space. The city will be in the middle of it; 16 these will be its measurements: The north side will be 1½ miles,[ak] the south side 1½ miles, the east side 1½ miles, and the west side 1½ miles. 17 The city will have open spaces: On the north there will be 437½ feet,[al] on the south 437½ feet, on the east 437½ feet, and on the west 437½ feet. 18 The remainder of the length alongside the holy allotment will be 3⅓ miles[am] to the east and 3⅓ miles toward the west, and it will be beside the holy allotment. Its produce will be for food for the workers of the city. 19 The workers of the city from all the tribes of Israel will cultivate it. 20 The whole allotment will be 8¼ miles[an] square; you must set apart the holy allotment with the possession of the city.

21 “The rest, on both sides of the holy allotment and the property of the city, will belong to the prince. Extending from the 8¼ miles[ao] of the holy allotment to the east border, and westward from the 8¼ miles[ap] to the west border, alongside the portions, it will belong to the prince. The holy allotment and the sanctuary of the temple will be in the middle of it. 22 The property of the Levites and of the city will be in the middle of that which belongs to the prince. The portion between the border of Judah and the border of Benjamin will be for the prince.

23 “As for the rest of the tribes: From the east side to the west side, Benjamin will have one portion. 24 Next to the border of Benjamin, from the east side to the west side, Simeon will have one portion. 25 Next to the border of Simeon, from the east side to the west side, Issachar will have one portion. 26 Next to the border of Issachar, from the east side to the west side, Zebulun will have one portion. 27 Next to the border of Zebulun, from the east side to the west side, Gad will have one portion. 28 Next to the border of Gad, at the south side, the border will run from Tamar to the waters of Meribah Kadesh, to the Stream of Egypt,[aq] and on to the Great Sea. 29 This is the land that you will allot to the tribes of Israel, and these are their portions, declares the Sovereign Lord.

30 “These are the exits of the city: On the north side, 1½ miles[ar] by measure, 31 the gates of the city[as] will be named for the tribes of Israel. There will be three gates to the north: one gate for Reuben, one gate for Judah, and one gate for Levi. 32 On the east side, 1½ miles in length, there will be three gates: one gate for Joseph, one gate for Benjamin, and one gate for Dan. 33 On the south side, 1½ miles by measure, there will be three gates: one gate for Simeon, one gate for Issachar, and one gate for Zebulun. 34 On the west side, 1½ miles in length, there will be three gates: one gate for Gad, one gate for Asher, and one gate for Naphtali. 35 The circumference of the city will be 6 miles.[at] The name of the city from that day forward will be: ‘The Lord Is There.’”[au]

Footnotes:

  1. Ezekiel 47:1 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
  2. Ezekiel 47:2 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
  3. Ezekiel 47:3 tn Heb “1,000 cubits” (i.e., 525 meters); this phrase occurs three times in the next two verses.
  4. Ezekiel 47:7 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
  5. Ezekiel 47:8 tn Heb “the sea,” referring to the Dead Sea. This has been specified in the translation for clarity.
  6. Ezekiel 47:8 tn Heb “to the sea, those which are brought out.” The reading makes no sense. The text is best emended to read “filthy” (i.e., stagnant). See L. C. Allen, Ezekiel (WBC), 2:273.
  7. Ezekiel 47:8 tn Heb “the waters become healed.”
  8. Ezekiel 47:9 tn Heb “two rivers,” perhaps under the influence of Zech 14:8. The translation follows the LXX and other ancient versions in reading the singular, which is demanded by the context (see vv. 5-7, 9b, 12).
  9. Ezekiel 47:9 tn Heb “will be healed.”
  10. Ezekiel 47:10 sn The Great Sea refers to the Mediterranean Sea (also in vv. 15, 19, 20).
  11. Ezekiel 47:12 sn See Rev 22:1-2.
  12. Ezekiel 47:13 tc This translation follows the reading זֶה (zeh) instead of גֵּה (geh), a nonexistent word, as supported by the LXX.
  13. Ezekiel 47:13 tn Or “territory”; see D. I. Block, Ezekiel (NICOT), 2:715.
  14. Ezekiel 47:13 tc The grammar is awkward, though the presence of these words is supported by the versions. L. C. Allen (Ezekiel [WBC], 2:274) suggests that it is an explanatory gloss.sn One portion for Ephraim, the other for Manasseh (Gen 48:17-20).
  15. Ezekiel 47:14 sn Gen 15:9-21.
  16. Ezekiel 47:14 tn Heb “will fall to you as an inheritance.”
  17. Ezekiel 47:15 sn The measurements resemble those in Num 34:1-2.
  18. Ezekiel 47:19 tn Or “valley.” The syntax is difficult. Some translate “to the river,” others “from the river”; in either case the preposition is supplied for the sake of English.
  19. Ezekiel 47:22 sn A similar attitude toward non-Israelites is found in Isa 56:3-8. There the term is נֵכָר (nekar, “foreigner”) and specifically the descendant (בֶּן, ben) of a nekar who becomes a follower of the Lord. Likewise the resident foreigner גֵּר (ger) in this verse is one who has given allegiance to the Lord (see notes at Exod 12:19 and Deut 29:11). What is new for the resident foreigner (גֵּר, ger) in this prophecy is having an inheritance in Israel. Previously the resident foreigner could own a house but not land.
  20. Ezekiel 48:2 sn The tribes descended from Jacob’s maidservants are placed farthest from the sanctuary. See Gen 30.
  21. Ezekiel 48:7 sn The tribe from which the Davidic prince would come is given the most prestigious allotment (see Gen 49:8-12).
  22. Ezekiel 48:8 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  23. Ezekiel 48:9 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  24. Ezekiel 48:9 tn Heb “10,000 cubits” (i.e., 5.25 kilometers).
  25. Ezekiel 48:10 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  26. Ezekiel 48:10 tn Heb “10,000 cubits” (i.e., 5.25 kilometers).
  27. Ezekiel 48:10 tn Heb “10,000 cubits” (i.e., 5.25 kilometers).
  28. Ezekiel 48:10 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  29. Ezekiel 48:11 tn Heb “strayed off.”
  30. Ezekiel 48:13 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  31. Ezekiel 48:13 tn Heb “10,000 cubits” (i.e., 5.25 kilometers).
  32. Ezekiel 48:13 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  33. Ezekiel 48:13 tn Heb “10,000 cubits” (i.e., 5.25 kilometers).
  34. Ezekiel 48:14 tn Or “holy.”
  35. Ezekiel 48:15 tn Heb “5,000 cubits” (i.e., 2.625 kilometers).
  36. Ezekiel 48:15 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  37. Ezekiel 48:16 tn Heb “4,500 cubits” (i.e., 2.36 kilometers); the phrase occurs three more times in this verse.
  38. Ezekiel 48:17 tn Heb “250 cubits” (i.e., 131.25 meters); the phrase occurs three more times in this verse.
  39. Ezekiel 48:18 tn Heb “10,000 cubits” (i.e., 5.25 kilometers); the phrase occurs again later in this verse.
  40. Ezekiel 48:20 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  41. Ezekiel 48:21 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  42. Ezekiel 48:21 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  43. Ezekiel 48:28 tn Traditionally “the Brook of Egypt,” although a number of recent translations have “the Wadi of Egypt” (cf. NAB, NIV, NRSV). The word “Egypt” is not in the Hebrew text but is implied.
  44. Ezekiel 48:30 tn Heb “4,500 cubits” (i.e., 2.36 kilometers); the phrase occurs again in vv. 32-34.
  45. Ezekiel 48:31 sn See Rev 21:12-14.
  46. Ezekiel 48:35 tn Heb “18,000 cubits” (i.e., 9.45 kilometers).
  47. Ezekiel 48:35 sn See Rev 21:12-21.
New English Translation (NET)

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1 Peter 2:11-3:7

11 Dear friends, I urge you as foreigners and exiles to keep away from fleshly desires that do battle against the soul, 12 and maintain good conduct[a] among the non-Christians,[b] so that though[c] they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears.[d]

Submission to Authorities

13 Be subject to every human institution[e] for the Lord’s sake, whether to a king as supreme 14 or to governors as those he commissions[f] to punish wrongdoers and praise[g] those who do good. 15 For God wants you[h] to silence the ignorance of foolish people by doing good. 16 Live[i] as free people, not using your freedom as a pretext for evil, but as God’s slaves.[j] 17 Honor all people, love the family of believers,[k] fear God, honor the king.

18 Slaves,[l] be subject[m] to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse. 19 For this finds God’s favor,[n] if because of conscience toward God[o] someone endures hardships in suffering unjustly. 20 For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God.[p] 21 For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps. 22 He[q] committed no sin nor was deceit found in his mouth.[r] 23 When he was maligned, he[s] did not answer back; when he suffered, he threatened[t] no retaliation,[u] but committed himself to God[v] who judges justly. 24 He[w] himself bore our sins[x] in his body on the tree, that we may cease from sinning[y] and live for righteousness. By his[z] wounds[aa] you were healed.[ab] 25 For you were going astray like sheep[ac] but now you have turned back to the shepherd and guardian of your souls.

Wives and Husbands

3 In the same way, wives, be subject to your own husbands. Then,[ad] even if some are disobedient to the word, they will be won over without a word by the way you live,[ae] 2 when they see your pure and reverent conduct.[af] 3 Let your[ag] beauty[ah] not be external—the braiding of hair and wearing of gold jewelry[ai] or fine clothes— 4 but the inner person[aj] of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight. 5 For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands, 6 like Sarah who obeyed[ak] Abraham, calling him lord. You become her children[al] when you do what is good and have no fear in doing so.[am] 7 Husbands, in the same way, treat your wives with consideration as the weaker partners and show them honor[an] as fellow heirs of the grace of life. In this way nothing will hinder your prayers.[ao]

Footnotes:

  1. 1 Peter 2:12 tn Grk “keeping your conduct good.”
  2. 1 Peter 2:12 tn Grk “the Gentiles,” used here of those who are not God’s people.
  3. 1 Peter 2:12 tn Grk “in order that in what they malign you.”
  4. 1 Peter 2:12 tn Or “when he visits.” Grk “in the day of visitation,” denoting a time when God intervenes directly in human affairs, either for blessing (Luke 1:68, 78; 7:16; 19:44) or for judgment (Isa 10:3; Jer 6:15). This phrase may be a quotation from Isa 10:3, in which case judgment is in view here. But blessing seems to be the point, since part of the motive for good behavior is winning the non-Christian over to the faith (as in 3:1; also apparently in 3:15; cf. Matt 5:16).
  5. 1 Peter 2:13 tn Or “every human being”; Grk “every human creation,” denoting either everything created for mankind (NRSV mg: “every institution ordained for human beings”) or every creature who is human. The meaning of the verb “be subject” and the following context supports the rendering adopted in the text.
  6. 1 Peter 2:14 tn Grk “those sent by him.”
  7. 1 Peter 2:14 tn Grk “for the punishment…and the praise.”
  8. 1 Peter 2:15 tn Grk “because thus it is God’s will.”
  9. 1 Peter 2:16 tn There is no main verb in this verse, but it continues the sense of command from v. 13, “be subject…, as free people…not using…but as slaves of God.”
  10. 1 Peter 2:16 tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
  11. 1 Peter 2:17 tn Grk “love the brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God. BDAG 19 s.v. ἀδελφότης 1 suggests “a fellowship,” but in the present context “love the fellowship of believers” could be taken to mean “love to participate in fellowship with believers,” whereas the present verse suggests the Christian community as a whole, in familial terms, is in view. This same word occurs in 5:9; there it has been translated “brothers and sisters.”
  12. 1 Peter 2:18 tn The Greek term here is οἰκέτης (oiketēs), often used of a servant in a household (who would have been a slave).
  13. 1 Peter 2:18 tn Grk “being subject,” but continuing the sense of command from vs. 13.
  14. 1 Peter 2:19 tn Grk “For this [is] favor/grace,” used as a metonymy of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2). Cf. 1 Pet 2:20.
  15. 1 Peter 2:19 tc The expression “consciousness/conscience of God” (συνείδησιν θεοῦ; suneidēsin theou) is unusual, occurring only here in the NT. Because θεοῦ was liable to misinterpretation, several witnesses altered the text, either replacing it with ἀγαθήν (agathēn; C Ψ 323 442 614 630 945 1175 1241 1243 1505 1611 1739 1852 2492 sy) or expanding the expression by adding ἀγαθήν before θεοῦ (P72 [A* 33 2344] 81). Replacing θεοῦ with ἀγαθήν conforms to other NT phrases, notably in this same letter (Acts 23:1; 1 Tim 1:5, 19; 1 Pet 3:16, 21), suggesting that such a reading is motivated. The reading θεοῦ, however, has superior support (א Ac B P 049 5 436 1735 M lat co), and best explains the rise of the others.tn Grk “conscious(ness) of God,” an awareness of God and allegiance to him.
  16. 1 Peter 2:20 tn Grk “For this [is] favor/grace with God,” used as a metonymy as in vs. 19 of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2).
  17. 1 Peter 2:22 tn Grk “who,” referring to Christ and applying the quotations from Isa 53 to him. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  18. 1 Peter 2:22 sn A quotation from Isa 53:9.
  19. 1 Peter 2:23 tn Grk “who being maligned,” continuing the reference to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  20. 1 Peter 2:23 tn Grk “he did not threaten, but.”
  21. 1 Peter 2:23 sn An allusion to Isa 53:7.
  22. 1 Peter 2:23 tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.
  23. 1 Peter 2:24 tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  24. 1 Peter 2:24 sn A quotation from Isa 53:4, 12.
  25. 1 Peter 2:24 tn The verb ἀπογίνομαι (apoginomai) occurs only here in the NT. It can have a literal meaning (“to die”; L&N 74.27) and a figurative meaning (“to cease”; L&N 68.40). Because it is opposite the verb ζάω (zaō, “to live”), many argue that the meaning of the verb here must be “die” (so BDAG 108 s.v.), but even so literal death would not be in view. “In place of ἀποθνῃσκιεν, the common verb for ‘die,’ ἀπογινεθαι serves Peter as a euphemism, with the meaning ‘to be away’ or ‘to depart’” (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers “may cease from sinning.”
  26. 1 Peter 2:24 tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  27. 1 Peter 2:24 tn Grk the singular: “wound”; “injury.”
  28. 1 Peter 2:24 sn A quotation from Isa 53:5.
  29. 1 Peter 2:25 sn A quotation from Isa 53:6.
  30. 1 Peter 3:1 tn Grk “that…they may be won over,” showing the purpose of “being subject” (vs. 1b). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  31. 1 Peter 3:1 tn Grk “by the wives’ behavior.”
  32. 1 Peter 3:2 tn Grk “behavior,” the same word translated “the way you live” in vs. 1.
  33. 1 Peter 3:3 tn Grk “whose,” referring to the wives.
  34. 1 Peter 3:3 tn Or “adornment.”
  35. 1 Peter 3:3 tn The word “jewelry” is not in the Greek text, but has been supplied to indicate that gold ornaments or jewelry is intended; otherwise the reader might assume wearing gold-colored clothing was forbidden.
  36. 1 Peter 3:4 tn Grk “the hidden man.” KJV’s “the hidden man of the heart,” referring to a wife, could be seriously misunderstood by the modern English reader.
  37. 1 Peter 3:6 tn Grk “as Sarah obeyed.”
  38. 1 Peter 3:6 tn Grk “whose children you become.”
  39. 1 Peter 3:6 tn Grk “doing good and not fearing any intimidation.”
  40. 1 Peter 3:7 tn Grk “living together according to knowledge, as to the weaker, female vessel.” The primary verbal ideas of v. 7 are contained in participles (“living together…showing honor”) but they continue the sense of command from the previous paragraphs.
  41. 1 Peter 3:7 tn Grk “so that your prayers may not be hindered.” Because of the length and complexity of the Greek, this clause was translated as a separate sentence.
New English Translation (NET)

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Psalm 119:49-64

ז (Zayin)

49 Remember your word to your servant,
for you have given me hope.
50 This[a] is what comforts me in my trouble,
for your promise revives me.[b]
51 Arrogant people do nothing but scoff at me.[c]
Yet I do not turn aside from your law.
52 I remember your ancient regulations,[d]
O Lord, and console myself.[e]
53 Rage takes hold of me because of the wicked,
those who reject your law.
54 Your statutes have been my songs[f]
in the house where I live.[g]
55 I remember your name during the night, O Lord,
and I will keep[h] your law.
56 This[i] has been my practice,
for I observe your precepts.

ח (Khet)

57 The Lord is my source of security.[j]
I have determined[k] to follow your instructions.[l]
58 I seek your favor[m] with all my heart.
Have mercy on me as you promised.[n]
59 I consider my actions[o]
and follow[p] your rules.
60 I keep your commands eagerly
and without delay.[q]
61 The ropes of the wicked tighten around[r] me,
but I do not forget your law.
62 In the middle of the night I arise[s] to thank you
for your just regulations.
63 I am a friend to all your loyal followers,[t]
and to those who keep your precepts.
64 O Lord, your loyal love fills the earth.
Teach me your statutes!

Footnotes:

  1. Psalm 119:50 tn The demonstrative “this” refers back to the hope just mentioned or forward to the statement in the second line concerning the promise’s power to revive. See the note on the word “me” at the end of the verse for further discussion.
  2. Psalm 119:50 tn The hope generated by the promise (see v. 49b) brings comfort because (note “for” at the beginning of the line) the promise revives the psalmist’s spirits. Another option is to take כִּי (ki) at the beginning of the second line in the sense of “that,” in which case “this” refers to the promise’s power to revive.
  3. Psalm 119:51 tn Heb “scoff at me to excess.”
  4. Psalm 119:52 tn Heb “I remember your regulations from of old.” The prepositional phrase “from of old” apparently modifies “your regulations,” alluding to the fact that God revealed them to Israel in the distant past. Another option is to understand the prepositional phrase as modifying the verb, in which case one might translate, “I have long remembered your regulations.”
  5. Psalm 119:52 tn Or “find comfort.”
  6. Psalm 119:54 tn Heb “songs were your statutes to me.”
  7. Psalm 119:54 tn Heb “in the house of my dwelling place.” Some take the Hebrew noun מָגוֹר (magor) in the sense of “temporary abode,” and see this as a reference to the psalmist’s status as a resident foreigner (see v. 19). But the noun can refer to a dwelling place in general (see Ps 55:15).
  8. Psalm 119:55 tn The cohortative verbal form expresses the psalmist’s resolve to obey the law.
  9. Psalm 119:56 tn Heb “this has been to me.” The demonstrative “this” (1) refers back to the practices mentioned in vv. 54-55, or (2) looks forward to the statement in the second line, in which case the כִּי (ki) at the beginning of the second line should be translated “that.”
  10. Psalm 119:57 tn Heb “my portion [is] the Lord.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel (see Ps 16:5).
  11. Psalm 119:57 tn Heb “I said.”
  12. Psalm 119:57 tn Heb “to keep your words” (see v. 9).
  13. Psalm 119:58 tn Heb “I appease your face.”
  14. Psalm 119:58 tn Heb “according to your word.”
  15. Psalm 119:59 tn Heb “my ways.”
  16. Psalm 119:59 tn Heb “and I turn my feet toward.”
  17. Psalm 119:60 tn Heb “I hurry and I do not delay to keep your commands.”
  18. Psalm 119:61 tn Heb “surround.”
  19. Psalm 119:62 tn The psalmist uses an imperfect verbal form to emphasize that this is his continuing practice.
  20. Psalm 119:63 tn Heb “to all who fear you.”
New English Translation (NET)

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

Proverbs 28:12-13

12 When the righteous rejoice,[a] great is the glory,[b]
but when the wicked rise to power, people are sought out.[c]
13 The one who covers[d] his transgressions will not prosper,[e]
but whoever confesses them and forsakes them will find mercy.[f]

Footnotes:

  1. Proverbs 28:12 tn The form בַּעֲלֹץ (baʿalots) is the infinitive construct with the preposition indicating a temporal clause (“when…”); the “righteous” are the subject of this clause (subjective genitive). The word may be taken as a metonymy of adjunct—the righteous exult or rejoice because they are prosperous (cf. NLT “succeed”).
  2. Proverbs 28:12 sn “Glory” here may have the sense of elation and praise.
  3. Proverbs 28:12 tn The meaning of “sought out” (יְחֻפַּשׂ, yekhuppas) indicates that people have gone into hiding. So the development of the ideas for this proverb requires in the first line that “rejoice” be connected with “triumph” that means they have come to power; and in the second line that “are sought out” means people have gone into hiding (cf. ASV, NIV, NRSV, NLT). C. H. Toy thinks this is too strained; he offers this rendering: “When the righteous are exalted there is great confidence, but when the wicked come into power men hide themselves” (Proverbs [ICC], 500). For the verb G. R. Driver posits an Arabic cognate hafasa, “prostrated; trampled on” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 192-93), which gives a clearer result of wicked rule, but is perhaps unnecessary (e.g., Prov 28:28; 29:2). See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-20.
  4. Proverbs 28:13 tn The Hebrew participles provide the subject matter in this contrast. On the one hand is the person who covers over (מְכַסֶּה, mekhasseh) his sins. This means refusing to acknowledge them in confession, and perhaps rationalizing them away. On the other hand there is the one who both “confesses” (מוֹדֶה, modeh) and “forsakes” (עֹזֵב, ʿozev) the sin. To “confess” sins means to acknowledge them, to say the same thing about them that God does.
  5. Proverbs 28:13 sn The verse contrasts the consequences of each. The person who refuses to confess will not prosper. This is an understatement (a figure of speech known as tapeinosis); the opposite is the truth, that eventually such a person will be undone and ruined. On the other hand, the penitent will find mercy. This expression is a metonymy of cause for the effect—although “mercy” is mentioned, what mercy provides is intended, i.e., forgiveness. In other passages the verb “conceal” is used of God’s forgiveness—he covers over the iniquity (Ps 32:1). Whoever acknowledges sin, God will cover it; whoever covers it, God will lay it open.
  6. Proverbs 28:13 sn This verse is unique in the book of Proverbs; it captures the theology of forgiveness (e.g., Pss 32; 51). Every part of the passage is essential to the point: Confession of sins as opposed to concealing them, coupled with a turning away from them, results in mercy.
New English Translation (NET)

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

Posted on

11/23/2021 DAB Transcript

Ezekiel 45:13-46:24, 1 Peter 1:13-2:10, Psalms 119:33-48, Proverbs 28:11

Today is the 23rd day of November welcome to the Daily Audio Bible I am Brian it’s awesome to be here with you today as we continue our journey through this week and continuing our journey through the book of Ezekiel. We have been moving through Ezekiel for a while now. Couple more days in Ezekiel and then we will…we will conclude that book. We began the first letter of Peter yesterday in the New Testament and so we will continue that journey today to let us dive in. We’re reading from the New English Translation this week. Ezekiel chapter 45 verse 13 through 46 verse 24.

Commentary:

Okay. So, today is the 23rd day of November and the day after tomorrow in the United States is Thanksgiving Day, which is a national holiday for us here in the United States, but typically the day after that which is Friday is known as Black Friday and that’s definitely true in the United States that…that's…that’s true around the world as well. It's…well…I guess it's…it’s not really a holiday. It’s just something that retailers definitely dive into. People are going to be out shopping for Christmas. So, all of these big sales begin and that kinda kicks off what we know as the holiday season or the Christmas season and it will only amp up all the way through the rest of the year pretty much. And, so, that’s where we’re sitting. We’re right on the cusp of things becoming busy, the busiest time of the year. And it’s in the busiest time of the year that we may be going too fast, and we find ourselves back in old ruts where we’re just reacting to things because we feel like we don’t really have the time to process everything that’s coming our way. Ironically, we see words that give counsel for this kind of attitude or this kind of behavior in first Peter today. Now, there…there was no Black Friday. Peter isn’t commenting on the holidays that exist in our day and time and in our parts of the world, but it is the holiday season that makes us feel full of joy but also feel very busy usually. And, so, it’s so easy because maybe we’re tired, we’re not getting enough rest, we’re running too fast, we’re trying to figure out how to pay for it all, all of the stresses that come put us in a position where one wrong word, right, can send us into a tornado of awfulness. And if we paid attention to James, we know that a lot of that awfulness comes from our mouths. That’s really where it lives. The awfulness might separate us bodily from one another, but it originated with words and behaviors that we had grown accustomed to and fall back into because we’re not paying attention. Listen to what Peter says. “Like obedient children, do not comply with the evil urges you used to follow in your ignorance, but like the holy one who called you become holy yourselves in all of your conduct. For it is written, you shall be holy because I am holy.” So, Peter’s obviously not talking about the Christmas season. He’s talking about every day, like this is what normal is supposed to look like. But the holidays can certainly give us a gut check and first Peter can certainly give us a reminder of where were supposed to be walking instead of in this old rut that we have fallen back into being reactionary and spewing things out of our mouths that should not be said. So, Peter gives us something that we can kinda just let sit there in our back pocket and we can kinda carry around with us. And if we can stay observant enough to know like, “okay it’s startin’ to heat up inside of me. I’m gonna boil over and when I do things are gonna come out of my mouth”, that’s how it’s gonna boil over. If we can catch ourselves there and simply say, “you must be holy because I am holy.” Let’s take that into the rest of this week because before this week is out many, many, many of us will be kind of in…in situations that we’re not normally in. We’ll be around family members that maybe we’d only see once a year or a couple times a year. We will be all pulled together and then all of a sudden, boom, it will be the holiday season. If we could hold on to this, “you must be holy because I am holy”, that could save us from all kinds of awfulness, which means its at least worth meditation, right? It’s at least worth thinking about.

Prayer:

Father we invite you into that. And we are inviting you into all kinds of things about us but if we had to break it right down we’re asking your Holy Spirit to help us keep guard over our tongues, because James is right, we can burn our whole life down with our tongue, and we’ve set fires with our tongues and we’re moving into a time that is the most joyful, but is also a volatile time for many. So come Holy Spirit, may we be aware of your presence and walk with you in all of our interactions. We pray this in the name of Jesus. Amen.

Announcements:

dailyaudiobible.com is home base. That’s the website, it’s where you find out what’s going on around here. And always something going on around here. But now we’re at the end of the year plenty is going on around here. So, something brand-new today. And I guess with every resource that becomes available around here there’s a story and I love to tell the stories and this story is about my son Max, Maxwell.

Manny years ago, when Maxwell was just a little fella, he’s a little bit younger than his bigger sister China. Well, China when she was a little girl had vision for Daily Audio Bible Kids and we launched Daily Audio Bible Kids when she was 10 I think…9 or 10…I can’t remember…I’d have to count the years. And once in a while Max would make a cameo appearance and then we started having the Maxwell minute., where he’d just come share some of his thoughts and he had the best thoughts. I’ve had so many great conversations with him throughout his life. But when he was a little kid just the way his mind would work I remember him talking to me about Adam and Eve and the tree of the knowledge of good and evil and the serpent. And he was like, “so the snake did he say like “sssssss” to them and they just understood what he meant? Stuff like that would be in the Maxwell minute. And then Max grew up a little bit more and learned how to read and then he began to do Daily Audio Bible Kids carrying that tradition forward that Ezekiel now has. And as Max got older and older, he got a little bit less interested in the day-to-day daily recording. And, so, big commitment for a kid, largely because he got bit by the music bug, and I began to teach Maxwell how to play piano about that same time and he really really took to it and he became really amazing at it. And then he got really really good at engineering, audio engineering and production kind of following in the pathway of his father because that was…that was my vocation before there was a Daily Audio Bible. Well…he’s not a little kid anymore. He’s a grown young man now, but through all the ups and downs of growing up and being a teen and moving through all of those uncomfortable years and all of those uncomfortable distinctions and all that stuff that goes with becoming a grown up. I would say music has been his anchor. It’s something that he has pursued throughout his life. And if I’m being honest, he has far surpassed me as a musician. And, so, earlier this year I asked him if he would begin to create a Christmas album for us around the Global Campfire. And he has been working on that throughout the course of the months of this year. And I love Christmas music. I don’t know, there’s some kind of connection point to my childhood through Christmas music because I’ve just loved it my whole life. I’ve been an avid collector of it. I have more Christmas music than anybody I know. So, I’m a little bit of a connoisseur of Christmas music when it comes Christmas time. And I love this record. It’s cool, it’s modern but it’s contemplative and thought-provoking. And this will be the second Christmas album that we’ve released over the years here around the Global Campfire. The first one was a few years ago called Family Christmas. That was a production that I was able to do. But I love Max’s production just the modern feel, just the way kid of modern composition…composing is going right now is…it’s to really pack life, to not sterilize the tracks, to actually have atmosphere and noises from recording and try all kind of unique instruments in different configurations. And I just love the treatments to these classic Christmas carols. I’ve had the advantage of listening to it all week. So, this brand-new Daily Audio Bible Christmas album is called Christmas Time. And like our other Christmas record it is the kind…it…it’s not the kind of music that’s gonna get you up and dancing and having a party. It’s the kind of music that…that you…that you listen to when you’re having a cup of coffee or cocoa or whatever and, you know, you turn the lights off in your house and just have the Christmas lights on and it’s peaceful and serene and different and very calming, that’s how this album Christmas Time feels. And it’s coming just in time for the holiday season. So, this brand-new recording will release on December 1st. So, a week from now, but it is available for preorder on…well…at the iTunes store for Apple devices and at the Amazon store. In about a week it’ll begin to move out into all the digital platforms worldwide, but Apple and Amazon allow us to do a pre-release with prerelease pricing. And when you get this new album Christmas Time, you’ll get three of the songs instantly and then the other ones will show up in your music collection on the first. So, if you like Christmas music as I do, if you like Christmas music that…that sets an atmosphere of reflection and contemplation then this will be a great addition to the collection. So, you can go to the iTunes store…and you’ll have to go to the iTunes store and not Apple music and search for Maxwell Hardin or Christmas Time. And I’m so excited for you to hear. This is the first thing he’s allowing to go out into the wild for a while now and I’m proud of it and I’m proud of him and I’m hoping you can pick up a copy for your holiday season. And, so, that’s brand-new today and moving us into the holiday season.

We also have the brand-new Promised Land, photographs from the land of the Bible. and I have loved the feedback that I’ve been able to hear so far. I love the pictures on social media when they arrive. I love that. And, so, that resource is available at the Daily Audio Bible Shop. Just go into the Books and Audiobooks section or go into the Lifestyle section and you’ll find it there while supplies last. We have some more on the way, but I think it’s starting to get doubtful that they are going to arrive before Christmas. There’s just this massive supply chain issue in the world right now. But Promised Land, photographs from the land of the Bible is available in the Daily Audio Bible Shop at dailyaudiobible.com.

Maxwell Hardin and the Christmas Time record are available in the iTunes store or the Amazon store. So, check those out.

If you want to partner with the Daily Audio Bible, if the mission here to bring the spoken word of God read fresh every day and offered freely to anyone who would listen to it anywhere on this planet any time of day or night, and build community around that rhythm, also known as the Global Campfire, if that has been life-giving to you than thank you for your partnership as we begin to move toward the end of the year. There is a link on the homepage at dailyaudiobible.com. If you’re using the app, you can press the Give button in the upper right-hand corner, or the mailing address is PO Box 1996 Spring Hill Tennessee 37174.

And, as always, if you have a prayer request or encouragement, you can hit the Hotline button in the app, the little red button at the top or you can dial 877-942-4253.

And that’s it for today. I’m Brian I love you and I’ll be waiting for you here tomorrow.

Community Prayer and Praise:

Hi, my DAB family this is Work in Progress here in California. Just got a prayer request for a woman named Marlene. Marlene works at a Grocery Outlet kind of in our neighborhood here. And…and, you know, a while ago I could tell, you know, I’ve kind of gotten to know her a little bit, and…and a while back I could, you know, saying hi I could tell something was kind of on her mind and kind of talked to her and she said that, you know, her cancer had come back. And, so, she allowed me to pray with her. And anyway, long story short with that, her cancer, she went in for surgery and everything was good…good with that. But today I saw her again and it was that same kind of thing where I could tell something was wrong and…and…and she told me that her…a week ago her husband was killed in a motorcycle accident and she was right there and, you know, saw…didn’t see it happen but, you know, she…she…she…it was a bad accident let's…let’s put it that way. And, so, she again…I hugged her and she just burst into tears and I told her that I’d be praying for her and I know you guys will be too. Her name is Marlene. Really really sweet gal. So, if you could just lift her up in prayer for healing and that she draws near to the Lord that would be great. Thanks DABbers have a great day.

Hello everyone, my name is Christina and I’m from Indiana. My family and I have posted multiple things on the Prayer Wall and have had plenty of responses and prayers and people keeping us in your thoughts and we want to reach out and say thank you for everything that you have done. Even the simple kindness of praying for someone that we’re not used to. We’re used to doing everything on our own and not having people here and I’m thankful that we do. I’m thankful to God that he showed this app to my husband, and he has shared it with me, and I’ve shared it with countless others. And that God is continuously helping us through the struggles that is life and the problems that we are having continuously. But I really want to say, please pray with me for my family for all of my family. Dear God I want to thank You for everything that You’ve given me, all the blessings of both of my kids, my two five year old’s that don’t understand what’s going on but still push through every single day like nothing’s happened. I want to say thank You for the life that You have given me and my husband and continually to push us and carry us through our struggles. Thank You for everything and that…

Hi family, it’s Machala from Gloucester. It is Saturday the 20th of November, and it is half one in the morning. Thank you for your thoughts and prayers over this past year. I have been struggling but things are getting back on track now. I’m moving in the right direction, and I can only thank God for that. I don’t know where I’d be without Him. I’d appreciate your prayers for sleep. Sleep is happening but not as much as I would like or as much as there should be and I can’t or I'm…I’m struggling to get my brain to switch off. Yeah. Father God thank You so much for this day You have given us. Thank You for all that has happened. Thank You for the opportunities and the things that have been achieved. Sorry if there’s opportunities that I’ve missed and those things that could have gone better. I give them all to You and submit them to Your care. Lord You know those thoughts that a whirling round, those things that are stopping us from sleep and we do commit them to You. I pray Lord that You would help us to rest, that You would help us to relax, that we would find peace so that we may be restored through sleep.

Hey friends this is Planted by the River in California, and I was just overtaken by the prayer request from…I am sorry I missed your name…but the woman whose has a husband who has had multiple strokes and they’re now calling in Hospice. And I was just emotionally overcome by your message about tears and pain and also laughter and joy. And all I could think of was the joy…the joy of the Lord is your strength, and you radiate it my friend. I’m just praying that the God will…that God will cradle your heart and protect you from the pain of the loss of your husband as…as he goes through his end of life and God…and God will be there with you. And I just want to say your husband is blessed to be having a woman beside him like you to take care of him through this…these multiple strokes and this process. And I just picture you and he and God together passing through this challenging time in life. And sister I just pour out God’s blessings on you and His favor and His peace. I love you friend. And just know that we’re all here with you going through it together and God is with you and we love you. Praise God. Take care.

Hello Daily Audio Bible family this is His Girl Warrior from Alabama it is Saturday November the 20th and my grateful for today is my parents…are my…bla…are my parents haha - Norman and Becky. I’m grateful for them being alive and still being a part of my life and that they are generally healthy. I’m thankful for their kindness and support in this last year of my life which has been kind of a Cray Cray one. Please pray for their salvation. My parents are not believers, and neither are my brothers. So, please pray for my brothers Shane, Joshua and Benjamin and please pray for my nephew Madison and Manesis, Brianna, and Riley. They need Jesus and I…they listen to me but they…just pray that God would move on their heart and the Holy Spirit would take the scales off their eyes and that the hard life stuff that they’ve experienced won’t keep them from the love of Jesus. Anyway…so it is a beautiful day here in Alabama. I’m about to head out and go hiking. Alright I love you guys. Thank you that I can know that a worldwide army of prayer warriors is going to be praying for the salvation of my family. Alright. See you guys later. Bye.

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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.

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11/22/2021 DAB Transcript

Ezekiel 44:1-45:12, 1 Peter 1:1-12, Psalms 119:17-32, Proverbs 28:8-10

Today is the 22nd day of November welcome to the Daily Audio Bible I am Brian it’s wonderful to be here with you today as we continue the journey that we are on, you know, the one that’s leading us all the way through the Bible and all the way through this year together. We are continuing our journey through the book of Ezekiel in the Old Testament. In the New Testament we’ve got some new territory to move into. We concluded the book of James yesterday, which will lead us to another letter, this one known as first Peter. And we’ll talk about that when we get there, but first we are reading from the New English Translation this week. Ezekiel chapter 44 verse 1 through 45 verse 12.

Introduction to first Peter:

Okay. So, I mentioned at the beginning that we were moving into new territory in the New Testament, a letter known as first Peter. And this is the apostle Peter that we’re talking about. So, whereas we had never really heard from James all that much before we read his letter, we do have a bit of an understanding about the apostle Peter, not only from the Gospels and the life and ministry of Jesus, but also from the book of Acts, which spends pretty much the first half of the book centered around the ministry of Peter. So, we kind of understand Peter and who he was. But this will definitely be the first time that we’re hearing directly from him in…in sort of a letter fashion. And it’s been a while. It’s been a while since we’ve been around the apostle Peter in the Scriptures. And, so, this is kind of like we’re being reunited. And if we remember much about the apostle Peter as depicted in the New Testament, we know he’s a passionate person. Maybe even a person who, at least at one point, spoke before he thought. But a very passionate person. And, so, we’re going to find that Peter is no less passionate in letter form. And if we thought that the book of James was direct and was pretty much looking at us square in the face as it told us the truth first Peter will do the same thing in its own sort of way. So, if we buckled up to go through James Then we should just stay buckled up as we move into this new territory. But let’s talk about Peter himself. Peter’s…Peter’s name is actually Simeon or Simon. And, so, it’s not unusual to hear him referred to as Simon Peter. But where does the Peter part come from? It comes from Jesus, who renamed Simon and gave him the name Cephas, and that should also be a familiar name that we’ve heard before – Cephas, this is Peter. Cephas in Aramaic in the language that they were using means rock. So, Cephas is an Aramaic term and when it is translated into Greek, which is largely the language of the New Testament than the word is not Cephas anymore. It’s Petro’s. And as you can see, that sounds quite a bit familiar to Peter which is how we get to the name Peter. And we definitely did some traveling with Peter. Like I said, in the Gospels and the book of Acts we might remember that it was Peter who…who denied Jesus three times in the courtyard of Caiaphas, the high priest as Jesus was being tried by the Jewish people before being turned over to the Romans. And we followed that story, but we follow Peter all the way to a dramatic transformation. We see Peter in the upper room on the day of Pentecost when tongues of fire hovered and came down as the Holy Spirit fell upon the people in the upper room. Peter pretty much right after that preaches a powerful message in which 3000 people believe. So, a dramatic transformation in Peter’s life. And like I said, he’s still passionate and direct in this letter. But just…just like James, James wasn’t being passionate and direct just to be mean or forthright or just confrontational. He was trying to expose some things so that freedom would be available. Peter is also very direct but also encouraging. He’s lifting up those who are suffering because of Jesus, because of their faith in Jesus and he wants to remind them and us that there is profound hope profound hope in Jesus. And, so, let’s dive in. First Peter chapter 1 verses 1 throug 12.

Prayer:

Father, we thank You for Your word and we thank You for bringing us into this new week and this new territory with these new letters from Peter as we hear a voice that…that we got to know earlier in the year. And we pray Father that, You know, this is a really really old letter that it speak very very dynamically and personally to us as we continue our journey of growth, our journey through a year but a year that we repeat really want to grow in You. So, as we do most every day. Holy Spirit we need You. And You are always with us. We are just not always aware or paying attention. We need Your help. We need You to lead us into all truth. This is what the Scriptures tell us that You will do, and we believe that. And, so, we trust You that You will lead our thoughts, the things that we meditate on from the Scriptures, the attitudes that we take toward what we’re reading, that You will plant seeds in our lives and will bring a harvest of the fruit of the Spirit in our lives. We pray this in the name of Jesus. Amen.

Announcements:

dailyaudiobible.com is home base, it’s the website, it’s where you find out what is going on around here. Here in the United States where I live in the rolling hills of Tennessee this is a holiday week. It’s Thanksgiving week for us and so we have this holiday coming up on Thursday, Thanksgiving. And then the day after that is black Friday and I think that is worldwide as we have this sort of retail day to mark the beginning of the Christmas shopping season. So, that’s all on the radar for this week.

We also have a brand-new resource that we began to talk about just a little over a week ago and the response has been really humbling. When…when a creative process…process begins or some kind of project, some kind of idea…that…you can have the idea in your mind that you want to write something, or you want to do something, or you want to create something and that’s fun. It’s fun to dream it up. But then you’ve got to count the cost and figure out how that’s gonna happen and…and then get involved in the process, and there’s no way to plan for everything. So, there’s gonna be all kinds of obstacles that come up in and so often we just kind of give up and think it’s too hard, but when you have a vision and you want to see something, no matter how long it takes, and you want to see something be born into the world and then it finally does happen, that is really rewarding feeling. And Promised Land, photographs from the land of the Bible, this brand-new resource fits that perfectly. It took years to make this and a massive amount of time and creative energy to make this. And, so, for it to be real, for it to be more than a dream or an idea, for it to be real and sitting on the coffee table and be able to look at it, that’s been really really rewarding and beginning to hear feedback that it is…it is really beautiful and really treasured is also really, really rewarding. This resource…it wasn’t created so it will be really really rewarding. It was created to…to locate some of these stories into the geography where they happened and to get a glimpse of what the biblical geography even looks like, what…what diversity there is because there’s a vast amount of diversity in a very very small space. And, so, with this coffee-table edition of Promised Land it’s easy to flip through the pages and visit the different terrain and geography and locations where some of the most pivotal and monumental things that happened in the Bible actually occurred. So, this brand-new resource, Promised Land photographs from the land of the Bible is available in the Daily Audio Bible Shop and you can get there from the web or from the app. Just go to dailyaudiobible.com and you’ll see…you’ll see the Shop in the navigation bar at the top, or if you’re using the app push the Drawer icon in the upper left-hand corner and it will pop open a drawer. And one of the selections is the Daily Audio Bile Shop. So, once you’re in the shop if you go in the Lifestyle section or the Book and Audiobooks section you will find this brand-new edition Promised Land, photographs from the land of the Bible is available now. So, check it out.

If you want to partner with the Daily Audio Bible you can do that at dailyaudiobible.com also. There is a link on the homepage. If you’re using the app, you can press the Give button in the upper right-hand corner or with a mailing address is PO Box 1996 Spring Hill Tennessee 37174.

And, as always, if you have a prayer request or encouragement, you can hit the Hotline button in the app, which is the little red button up at the top or you can dial 877-942-4253.

And that’s it for today. I’m Brian I love you and I’ll be waiting for you here tomorrow.

Community Prayer and Praise:

Susan’s daughter, this is Christopher from the Pretzel City and I just heard your prayer request played on the 18th. You didn’t leave your name but your left your mom’s name and your needs. So, we will be praying for healing for her and wisdom and peace for all of you in the mighty name of Jesus. I covet the prayers of the DAB family in the matter of a friend of the family and her daughter who is a close friend of my daughter. They are dealing with COVID. They’re both hospitalized and the daughter is 15 years old and is in the pediatric ICU fighting for her for life. So, please pray for Jenn and Elizabeth and let’s bring them home. I hope all of you have a blessed Thanksgiving and keep your eyes on Jesus y'all. Thanks.

Hello Daily Audio Bible family this His Girl Warrior and it is November 18th and today I’m grateful for my baby girl. She’s my second born. She is drolly, humorous, a deep thinker, and she and I have been through a lot of life together – tears, struggles, shouting, scrunches, laughing, inside jokes, giggles, girl talk. I am grateful that at this point in her life we have a growing friendship and I look forward to the future. I would like to ask Daily Audio Bible to actively intercede for her salvation. She has seen a lot of stuff that isn’t great happen in my life and it…she just…she struggles. She’s honest. She’s like, “I believe God exists. I just don’t believe He’s good like the way you do, and I don’t see the need for Him.” So, if you guys would pray for her salvation, I would love that. Alright Daily Audio Bible I’m going to pray for all of our kids. Father, I pray for the children – small, middle school, high school age, grown children of the Daily Audio Bible participants. I pray for our children to know You and to have an intimate growing relationship with You Father. I thank You that they are never out of Your sight, never out of Your hands Father. We pray for their salvation in Jesus’ name. Amen. Alright guys I will talk to you later. Bye.

Good morning Daily Audio Bible this is Diane Olive Braun from Newburgh IN throwing my log the global campfire of the Daily Audio Bible community. And Jeff and I are heading for Beaver Island MI. I don’t know if you all heard the tragedy of the plane crash, the first in 107 years I think, where only one child…one child survived and the other people on the plane died. But Jeff and I are going there to be with these people and mourn with them. And please keep them in your prayers. And I’m so grateful and I’m so thankful for Daily Audio Bible. This is Thanksgiving and I’m thankful for the readings every day and I’ve added the Psalms, five-minute psalms to the readings of the Daily Audio Bible Chronological and Daily Audio Bible Kids and the traditional Daily Audio Bible, Brian. What more could I be thankful for? And all the friends, Radiant Rachel, Blind Tony. Happy birthday brother. I’m 72 and you’re in your 70s also. We’re in the same decade and oh, Radiant Rachel, oh it just so blesses my heart when your son comes on. And I’m grateful for…

Hello Daily Audio Bible prayer warriors this is Deb from Galbert again calling in for…for Samson and Clarence. They wanted to say that they appreciate your prayers for…especially Samson does it’s his son…but he hasn’t really heard by way of telephone for him. So, if you could continue to lift that need  up so that Sampson could get a call in here from his son that would be greatly appreciated. Samson wanted to thank Kingdom Seeker Daniel who wrote to him. And he wasn’t sure if you’d got it though. So, if you could give him a shout out that you received your letter. And for Little Sherry who wrote a beautiful letter to both Sampson and Clarence. But Clarence never received his letter. He…she mentiond it in her letter to Sampson. So, if you could resubmit a letter. I’ll give you Clarence’s address. Clarence is Clarence Daniel number 164876 PO Box 600 Grady Arkansas 71644-0600. Also wanted to let you know Samson’s birthday is coming up December 27th and it takes about two weeks for a birthday card to get there. So, if those of you who have, you know, a heart for Samson, would you please send him a card. His address again is Samson Ellis number 69299 PO Box 600 Grady Arkansas 71644-0600. But that would be a joy for them. If somebody would like to write to Clarence, he would love to write back to people. He considers me a blessing because I share with him through Samson, but I would like for somebody else to reach out and be his special person or family that would be lifting up his needs. So, I’d ask that you ask God if you could be that special person for Clarence. They…they just love being a part of this community and to get a personal letter is…is the best for them. So, Lord we just lift these needs up to you and thank you for the way you’re going to meet them. God bless.

I’m calling from my porch in Georgia with my dog and I just wanted to reach out today for a lady who called in, called herself Blind Angel I believe from Happy Valley and pretty much just asking God to bless her health. Just hearing her list off she sounds like a strong lady who has trusted God for a while and that is now in need of a miracle. So, I just pray that as the lady who touched the hem of Jesus’ garment and was healed, as the two beggars cried out even over the voices of the disciples who told him to be quiet, they kept crying out and wanted Jesus to heal them, and as the man who was lower to the ceiling by friends, was lowered to Jesus and he was healed, I pray that for her, that she would experiencing healing and she would acknowledge God through that healing and that…that Jesus would be glorified as she walks around and is able to share in how God healed her. And I ask all these things in Jesus’ name. Amen.

Hi Daily Audio Bible my name is Kaylee. I’ve actually never called before, and I am calling to lift up a coworker named Kendra who just found out about a month ago that she has breast cancer, but only recently did she find out that it has metastasized in her spine and her pelvis. And I felt so burdened to pray for her because this is the same diagnosis as my mother’s seven years ago. And we were surrounded by the church and so many people prayed for my mother and my family and she’s growing strong and is such an encouragement to others and so I wanted to do the same for this friend. Thank you so much.

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The Daily Audio Bible Reading for Monday November 22, 2021 (NIV)

Ezekiel 44:1-45:12

The Closed Gate

44 Then he brought me back by way of the outer gate of the sanctuary that faces east, but it was shut. 2 The Lord said to me: “This gate will be shut; it will not be opened, and no one will enter by it. For the Lord, the God of Israel, has entered by it; therefore it will remain shut. 3 Only the prince may sit in it to eat a sacrificial meal[a] before the Lord; he will enter by way of the porch of the gate and will go out by the same way.”

4 Then he brought me by way of the north gate to the front of the temple. As I watched, I noticed[b] the glory of the Lord filling the Lord’s temple, and I threw myself face down. 5 The Lord said to me: “Son of man, pay attention,[c] watch closely, and listen carefully to[d] everything I tell you concerning all the statutes of the Lord’s house and all its laws. Pay attention to the entrances[e] to the temple with all the exits of the sanctuary. 6 Say to the rebellious,[f] to the house of Israel, ‘This is what the Sovereign Lord says: Enough of all your abominable practices, O house of Israel! 7 When you bring foreigners, those uncircumcised in heart and in flesh, into my sanctuary, you desecrate[g] it—even my house—when you offer my food, the fat and the blood. You[h] have broken my covenant by all your abominable practices. 8 You have not kept charge of my holy things, but you have assigned foreigners[i] to keep charge of my sanctuary for you. 9 This is what the Sovereign Lord says: No foreigner who is uncircumcised in heart and flesh among all the foreigners who are among the people of Israel will enter into my sanctuary.[j]

10 “‘But the Levites who went far from me, straying off from me after their idols when Israel went astray, will be responsible for[k] their sin. 11 Yet they will be ministers in my sanctuary, having oversight at the gates of the temple, and serving the temple. They will slaughter the burnt offerings and the sacrifices for the people, and they will stand before them to minister to them. 12 Because they used to minister to them before their idols and became a sinful obstacle[l] to the house of Israel, consequently I have made a vow[m] concerning them, declares the Sovereign Lord, that they will be responsible for[n] their sin. 13 They will not come near me to serve me as priest, nor will they come near any of my holy things, the things that are most sacred. They will bear the shame of the abominable deeds they have committed. 14 Yet I will appoint them to keep charge of the temple, all its service, and all that will be done in it.

The Levitical Priests

15 “‘But the Levitical priests, the descendants of Zadok[o] who kept the charge of my sanctuary when the people of Israel went astray from me, will approach me to minister to me; they will stand before me to offer me the fat and the blood, declares the Sovereign Lord. 16 They will enter my sanctuary and approach my table to minister to me; they will keep my charge.

17 “‘When they enter the gates of the inner court, they must wear linen garments; they must not have any wool on them when they minister in the inner gates of the court and in the temple. 18 Linen turbans will be on their heads and linen undergarments will be around their waists; they must not bind themselves with anything that causes sweat. 19 When they go out to the outer court to the people, they must remove the garments they were ministering in and place them in the holy chambers; they must put on other garments so that they will not transmit holiness to the people with their garments.[p]

20 “‘They must not shave their heads[q] nor let their hair grow long;[r] they must only trim their heads. 21 No priest may drink wine when he enters the inner court. 22 They must not marry a widow or a divorcee, but they may marry a virgin from the house of Israel[s] or a widow who is a priest’s widow. 23 Moreover, they will teach my people the difference between the holy and the common and show them how to distinguish between the ceremonially unclean and the clean.[t]

24 “‘In a controversy they will act as judges;[u] they will judge according to my ordinances. They will keep my laws and my statutes regarding all my appointed festivals and will observe[v] my Sabbaths.

25 “‘They must not come near a dead person or they will be defiled;[w] however, for father, mother, son, daughter, brother, or unmarried sister, they may defile themselves. 26 After a priest[x] has become ceremonially clean, they[y] must count off a period of seven days for him. 27 On the day he enters the sanctuary into the inner court to serve in the sanctuary, he must offer his sin offering, declares the Sovereign Lord.

28 “‘This will be their inheritance: I am their inheritance, and you must give them no property in Israel; I am their property.[z] 29 They may eat the grain offering, the sin offering, and the guilt offering, and every devoted thing in Israel will be theirs. 30 The first of all the firstfruits and all contributions of any kind[aa] will be for the priests; you will also give to the priest the first portion of your dough, so that a blessing may rest on your house. 31 The priests will not eat any bird or animal that has died a natural death or was torn to pieces by a wild animal.[ab]

The Lord’s Portion of the Land

45 “‘When you allot the land as an inheritance, you will offer an allotment[ac] to the Lord, a holy portion from the land; the length will be 8¼ miles[ad] and the width 3⅓ miles.[ae] This entire area will be holy.[af] 2 Of this area a square 875 feet[ag] by 875 feet will be designated for the sanctuary, with 87½ feet[ah] set aside for its open space round about. 3 From this measured area you will measure a length of 8¼ miles[ai] and a width of 3⅓ miles;[aj] in it will be the sanctuary, the Most Holy Place. 4 It will be a holy portion of the land; it will be for the priests, the ministers of the sanctuary who approach the Lord to minister to him. It will be a place for their houses and a holy place for the sanctuary.[ak] 5 An area 8¼ miles[al] in length and 3⅓ miles[am] in width will be for the Levites, who minister at the temple, as the place for the cities[an] in which they will live.

6 “‘Alongside the portion set apart as the holy allotment, you will allot for the city an area 1⅔ miles[ao] wide and 8¼ miles[ap] long; it will be for the whole house of Israel.

7 “‘For the prince there will be land on both sides of the holy allotment and the allotted city, on the west side and on the east side; it will be comparable in length to one of the portions, from the west border to the east border 8 of the land. This will be his property in Israel. My princes will no longer oppress my people, but the land will be allotted to the house of Israel according to their tribes.

9 “‘This is what the Sovereign Lord says: Enough, you princes of Israel! Put away violence and destruction and do what is just and right. Put an end to your evictions of my people,[aq] declares the Sovereign Lord. 10 You must use just balances,[ar] a just dry measure (an ephah),[as] and a just liquid measure (a bath).[at] 11 The dry and liquid measures will be the same: The bath will contain a tenth of a homer,[au] and the ephah a tenth of a homer; the homer will be the standard measure. 12 The shekel will be twenty gerahs. Sixty shekels[av] will be a mina for you.

Footnotes:

  1. Ezekiel 44:3 tn Heb “to eat bread.”
  2. Ezekiel 44:4 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
  3. Ezekiel 44:5 tn Heb “set your heart” (so also in the latter part of the verse).
  4. Ezekiel 44:5 tn Heb “Set your mind, look with your eyes, and with your ears hear.”
  5. Ezekiel 44:5 tc The Syriac, Vulgate, and Targum read the plural. See D. I. Block, Ezekiel (NICOT), 2:618.
  6. Ezekiel 44:6 tc The LXX reads “house of rebellion.”
  7. Ezekiel 44:7 tn Heb “to desecrate.”
  8. Ezekiel 44:7 tc The Greek, Syriac, and Latin versions read “you.” The Masoretic text reads “they.”
  9. Ezekiel 44:8 tc Instead of an energic ו (nun), the text may have read a third masculine plural suffix ם (mem), “them,” which was confused with ן (nun) in the old script. See D. I. Block, Ezekiel (NICOT), 2:621. tn This word is not in the Hebrew text but is supplied from the context.
  10. Ezekiel 44:9 sn Tobiah, an Ammonite (Neh 13:8), was dismissed from the temple.
  11. Ezekiel 44:10 tn Heb “will bear.”
  12. Ezekiel 44:12 tn Heb “a stumbling block of iniquity.” This is a unique phrase of the prophet Ezekiel (cf. also Ezek 7:19; 14:3, 4, 7; 18:30).
  13. Ezekiel 44:12 tn Heb “I lifted up my hand.”
  14. Ezekiel 44:12 tn Heb “will bear.”
  15. Ezekiel 44:15 sn Zadok was a descendant of Aaron through Eleazar (1 Chr 6:50-53) who served as a priest during David’s reign (2 Sam 8:17).
  16. Ezekiel 44:19 sn For a similar concept of transmitting holiness, see Exod 19:12-14; Lev 10:1-2; 2 Sam 6:7. Comparable laws concerning the priest are found in Lev 10 and 21.
  17. Ezekiel 44:20 sn The shaving of the head was associated with mourning (Ezek 7:18).
  18. Ezekiel 44:20 sn Letting the hair grow was associated with taking a vow (Num 6:5; Acts 21:23-26).
  19. Ezekiel 44:22 tn Heb “from the offspring of the house of Israel.”
  20. Ezekiel 44:23 sn This task was a fundamental role of the priest (Lev 10:10).
  21. Ezekiel 44:24 sn For a historical illustration of the priest carrying out this function, see 2 Chr 19:9-11.
  22. Ezekiel 44:24 tn Heb “sanctify, set apart.”
  23. Ezekiel 44:25 sn This law was part of the legal code for priests (Lev 21:1-3).
  24. Ezekiel 44:26 tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.
  25. Ezekiel 44:26 tc One medieval Hebrew ms, the LXX, and the Syriac, along with Lev 15:13, 28, read the verb as singular.
  26. Ezekiel 44:28 sn See Num 18:20; Deut 10:9; 18:2; Josh 13:33; 18:7.
  27. Ezekiel 44:30 tn Heb has in addition “from your contributions,” a repetition unnecessary in English.
  28. Ezekiel 44:31 tn The words “by a wild animal” are not in the Hebrew text but have been supplied in the translation as a clarification of the circumstances.sn For this law, see Lev 7:24 and 17:15.
  29. Ezekiel 45:1 tn Heb “a contribution.”
  30. Ezekiel 45:1 tn Heb “25,000 cubits” (i.e., 13.125 kilometers). The measuring units here are the Hebrew “long” cubit, consisting of a cubit (about 18 inches or 45 cm) and a handbreadth (about 3 inches or 7.5 cm), for a total of 21 inches (52.5 cm). Because modern readers are not familiar with the cubit as a unit of measurement, and due to the additional complication of the “long” cubit as opposed to the regular cubit, all measurements have been converted to American standard miles (one mile = 5,280 feet), with the Hebrew measurements and the metric equivalents given in the notes.
  31. Ezekiel 45:1 tc The LXX reads “20,000 cubits.”tn Heb “10,000 cubits” (i.e., 5.25 kilometers).
  32. Ezekiel 45:1 tn Heb “holy it is in all its territory round about.”
  33. Ezekiel 45:2 tn Heb “500 cubits” (i.e., 262.5 meters); the phrase occurs twice in this verse.
  34. Ezekiel 45:2 tn Heb “50 cubits” (i.e., 26.25 meters).
  35. Ezekiel 45:3 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  36. Ezekiel 45:3 tn Heb “10,000 cubits” (i.e., 5.25 kilometers).
  37. Ezekiel 45:4 tc The LXX apparently understood “open land” instead of “sanctuary.”
  38. Ezekiel 45:5 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  39. Ezekiel 45:5 tn Heb “10,000 cubits” (i.e., 5.25 kilometers).
  40. Ezekiel 45:5 tc The translation follows the LXX here. The MT reads “twenty.” See L. C. Allen, Ezekiel (WBC), 2:246.
  41. Ezekiel 45:6 tn Heb “5,000 cubits” (i.e., 2.625 kilometers).
  42. Ezekiel 45:6 tn Heb “25,000 cubits” (i.e., 13.125 kilometers).
  43. Ezekiel 45:9 sn Evictions of the less fortunate by the powerful are described in 1 Kgs 21:1-16; Jer 22:1-5, 13-17; Ezek 22:25.
  44. Ezekiel 45:10 sn Previous legislation regarding this practice may be found in Lev 19:35-36; Deut 25:13-16; Mic 6:10-12.
  45. Ezekiel 45:10 tn Heb “ephah,” which was 1/2 bushel.
  46. Ezekiel 45:10 tn Heb “bath,” a liquid measure, was 5 1/2 gallons.
  47. Ezekiel 45:11 sn The homer was about 5 bushels as a dry measure and 55 gallons as a liquid measure.
  48. Ezekiel 45:12 tn Heb “twenty shekels, twenty-five shekels, fifteen shekels.”
New English Translation (NET)

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1 Peter 1:1-12

Salutation

1 From Peter,[a] an apostle of Jesus Christ, to those temporarily residing[b] abroad[c] (in Pontus, Galatia, Cappadocia, the province of Asia,[d] and Bithynia) who are chosen[e] 2 according to the foreknowledge of God the Father by being set apart by the Spirit for obedience and for sprinkling[f] with Jesus Christ’s blood. May grace and peace be yours in full measure![g]

New Birth to Joy and Holiness

3 Blessed be[h] the God and Father of our Lord Jesus Christ! By his great mercy he gave us new birth into a living hope through the resurrection of Jesus Christ from the dead, 4 that is,[i] into[j] an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you, 5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time. 6 This brings you great joy,[k] although you may have to suffer[l] for a short time in various trials. 7 Such trials show the proven character of your faith,[m] which is much more valuable than gold—gold that is tested by fire, even though it is passing away[n]—and will bring praise[o] and glory and honor when Jesus Christ is revealed.[p] 8 You[q] have not seen him, but you love him. You[r] do not see him now but you believe in him, and so you rejoice[s] with an indescribable and glorious[t] joy, 9 because you are attaining the goal of your faith—the salvation of your souls.

10 Concerning this salvation,[u] the prophets[v] who predicted the grace that would come to you[w] searched and investigated carefully. 11 They probed[x] into what person or time[y] the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ[z] and his subsequent glory.[aa] 12 They were shown[ab] that they were serving not themselves but you, in regard to the things now announced to you through those who proclaimed the gospel to you by the Holy Spirit sent from heaven—things angels long to catch a glimpse of.

Footnotes:

  1. 1 Peter 1:1 tn Grk “Peter.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. 1 Peter 1:1 tn Or “to those living as resident foreigners,” “to the exiles.” This term is used metaphorically of Christians who live in this world as foreigners, since their homeland is heaven.
  3. 1 Peter 1:1 tn Grk “in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles. But here it is probably metaphorical, used of Gentile Christians spread out as God’s people in the midst of a godless world.
  4. 1 Peter 1:1 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
  5. 1 Peter 1:1 tn Or “to the chosen sojourners…” On this reading the phrases in v. 2 describe their entire existence as sojourners, etc., not just their election.
  6. 1 Peter 1:2 sn For obedience and for sprinkling indicates the purpose of their choice or election by God.
  7. 1 Peter 1:2 tn Grk “be multiplied to you.”
  8. 1 Peter 1:3 tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (eulogētos) and the author’s intention at this point in the epistle must both come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. Two factors of the author’s style come into play. At this point the author is describing the reality of believers’ salvation and will soon explain believers’ necessary response; this is in emulation of Pauline style which generally follows the same logical order (although the author here discusses the reality in a much more compressed fashion). On the other hand, when imitating the Pauline greeting, which is normally verbless, the author inserts the optative (see v. 2 above). When considered as a whole, although a decision is difficult, the fact that the author in the immediate context has used the optative when imitating a Pauline stylized statement would argue for the optative here. The translation uses the term “blessed” in the sense “worthy of praise” as this is in keeping with the traditional translation of berakah psalms. Cf. also 2 Cor 1:3; Eph 1:3.
  9. 1 Peter 1:4 tn The phrase “that is” is supplied in the translation to indicate that the imperishable inheritance is in apposition to the living hope of v. 3.
  10. 1 Peter 1:4 tn Grk “into,” continuing the description of v. 3 without an “and.”
  11. 1 Peter 1:6 tn Grk “in which you exult.”
  12. 1 Peter 1:6 tc ‡ The oldest and best witnesses lack the verb (א* B, along with 1448 1611 syh), but most mss (P72 א2 A C P Ψ 048 33 1739 M) have ἐστίν here (estin, “[if] it is [necessary]”). The verb looks to be an explanatory gloss. But if no verb is present, this opens up the time frame in the author’s mind even more, since the conditional particle for both the first class condition and the fourth class condition is εἰ (ei). That may well be what was on the author’s mind, as evidenced by some of his other allusions to suffering in this little letter (3:14, 17). NA27 has the verb in brackets, indicating doubts as to its authenticity, while NA28 omits the brackets altogether.tn Grk “Though now, for a little while if necessary, you may have to suffer.”
  13. 1 Peter 1:7 tn Or “genuineness,” the result of testing. On the other hand it may denote the process of testing: “that the proving of your faith…may bring praise.”sn The author is not asserting that the quality of the readers’ faith is in doubt and will be proven by future trials. He declares their faith to be a present reality in v. 5 and 9, so in context v. 8 affirms that their faith is indeed genuine.
  14. 1 Peter 1:7 tn Grk “which is passing away but is tested by fire,” describing gold in a lesser-to-greater comparison with faith’s proven character.
  15. 1 Peter 1:7 tn Grk “that the testing of your faith…may be found unto praise,” showing the result of the trials mentioned in v. 6.
  16. 1 Peter 1:7 tn Grk “at the revelation of Jesus Christ” (cf. v. 13).
  17. 1 Peter 1:8 tn Grk “whom not having seen, you love.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  18. 1 Peter 1:8 tn Grk “in whom not now seeing…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  19. 1 Peter 1:8 tn Grk “in whom not now seeing but believing, you exult.” The participles have been translated as finite verbs due to requirements of contemporary English style.
  20. 1 Peter 1:8 tn Grk “glorified.”
  21. 1 Peter 1:10 tn Grk “about which salvation.”
  22. 1 Peter 1:10 sn Prophets refers to the OT prophets.
  23. 1 Peter 1:10 tn Grk “who prophesied about the grace that is to/for you.”
  24. 1 Peter 1:11 tn Grk “probing.” The participle continues the sentence from v. 10 but has been translated as an indicative for English style.
  25. 1 Peter 1:11 tn Or “time or circumstances,” focusing not on the person but on the timing and circumstances of the fulfillment.sn The OT prophets wondered about the person and the surrounding circumstances (time) through which God would fulfill his promised salvation.
  26. 1 Peter 1:11 tn Grk “the sufferings unto Christ,” i.e., sufferings directed toward him, what he was destined to suffer.
  27. 1 Peter 1:11 tn Grk “the glories after these things.”
  28. 1 Peter 1:12 tn Grk “to whom [pl.] it was revealed.”
New English Translation (NET)

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Psalm 119:17-32

ג (Gimel)

17 Be kind to your servant.
Then I will live[a] and keep[b] your instructions.[c]
18 Open[d] my eyes so I can truly see[e]
the marvelous things in your law.
19 I am a resident foreigner in this land.[f]
Do not hide your commands from me.
20 I desperately long to know[g]
your regulations at all times.
21 You reprimand arrogant people.
Those who stray from your commands are doomed.[h]
22 Spare me[i] shame and humiliation,
for I observe your rules.
23 Though rulers plot and slander me,[j]
your servant meditates on your statutes.
24 Yes, I find delight in your rules;
they give me guidance.[k]

ד (Dalet)

25 I collapse in the dirt.[l]
Revive me with your word.[m]
26 I told you about my ways[n] and you answered me.
Teach me your statutes.
27 Help me to understand what your precepts mean.[o]
Then I can meditate[p] on your marvelous teachings.[q]
28 I collapse[r] from grief.
Sustain me by your word.[s]
29 Remove me from the path of deceit.[t]
Graciously give me[u] your law.
30 I choose the path of faithfulness;
I am committed to[v] your regulations.
31 I hold fast[w] to your rules.
O Lord, do not let me be ashamed.
32 I run along the path of your commands,
for you enable me to do so.[x]

Footnotes:

  1. Psalm 119:17 tn The prefixed verbal form is probably a cohortative indicating purpose/result after the preceding imperative.
  2. Psalm 119:17 tn The cohortative with vav (ו) conjunctive indicates purpose/result after the imperative that begins the verse.
  3. Psalm 119:17 tn Heb “your word.” Many medieval Hebrew mss as well as several ancient versions read the plural here.
  4. Psalm 119:18 tn Heb “uncover.” The verb form גַּל (gal) is an apocopated Piel imperative from גָּלָה (galah, see GKC 214 §75.cc).
  5. Psalm 119:18 tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
  6. Psalm 119:19 sn Heb This metaphor probably derives from Lev 25:23, which uses the terms גֵּר (ger, “resident foreigner”) and תּוֹשָׁב; (toshav, “resident/temporary settler”). Lev 25:23 emphasizes that Israel would be a guest on God’s land. They were attached to the Lord’s household; they did not own the land. Cf. also Ps 39:12 and Gen 23:4.
  7. Psalm 119:20 tn Heb “my soul languishes for longing for.”
  8. Psalm 119:21 tn Heb “accursed.” The traditional punctuation of the Hebrew text takes “accursed” with the previous line (“arrogant, accursed ones”), but it is preferable to take it with the second line as the predicate of the statement.
  9. Psalm 119:22 tn Heb “roll away from upon me.” Some derive the imperatival form גַּל (gal) from גָּלָה (galah, “uncover,” as in v. 18), but here the form is from גָּלַל (galal, “roll”; see Josh 5:9, where חֶרְפָּה [kherpah, “shame; reproach”] also appears as object of the verb). Some, following the lead of a Dead Sea scroll (11QPsa), emend the form to גֹּל (gol).
  10. Psalm 119:23 tn Heb “though rulers sit, about me they talk together.” (For another example of the Niphal of דָּבַר (davar) used with a suffixed form of the preposition ב (bet), see Ezek 33:30.)
  11. Psalm 119:24 tn Heb “men of my counsel.” That is, God’s rules are like advisers to the psalmist, for they teach him how to live in a godly manner that refutes the accusations of his enemies.
  12. Psalm 119:25 tn Heb “my soul clings to the dirt.” The Hebrew term נֶפֶשׁ (nefesh, “being; soul”) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
  13. Psalm 119:25 tn Heb “according to your word.” Many medieval Hebrew mss read the plural “your words.”
  14. Psalm 119:26 tn Heb “my ways I proclaimed.”
  15. Psalm 119:27 tn Heb “the way of your precepts make me understand.”
  16. Psalm 119:27 tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
  17. Psalm 119:27 tn Heb “your amazing things,” which refers here to the teachings of the law (see v. 18).
  18. Psalm 119:28 tn Some translate “my soul weeps,” taking the verb דָלַף (dalaf) from a root meaning “to drip; to drop” (BDB 196 s.v. דֶּלַף). On the basis of cognate evidence from Arabic and Akkadian, HALOT 223 s.v. II דלף proposes a homonymic root here, meaning “be sleepless.” Following L. C. Allen (Psalms 101-150 [WBC], 127, 135) the translation assumes that the verb is cognate with Ugaritic dlp, “to collapse; to crumple” in CTA 2 iv. 17, 26. See G. R. Driver, Canaanite Myths and Legends, 44, 144.
  19. Psalm 119:28 tn Heb “according to your word.” Many medieval Hebrew mss read the plural “your words.”
  20. Psalm 119:29 tn The “path of deceit” refers to a lifestyle characterized by deceit and disloyalty to God. It stands in contrast to the “way of faithfulness” in v. 30.
  21. Psalm 119:29 tn Heb “be gracious to me.” The verb is used metonymically here for “graciously giving” the law. (See Gen 33:5, where Jacob uses this verb in describing how God had graciously given him children.)
  22. Psalm 119:30 tn BDB 1000-1001 s.v. I שָׁוָה derives the verb from the first homonym listed, meaning “to agree with; to be like; to resemble.” It here means (in the Piel stem) “to be accounted suitable,” which in turn would mean by metonymy “to accept; to be committed to.” Some prefer to derive the verb from a homonym meaning “to place; to set,” but in this case an elliptical prepositional phrase must be understood, “I place your regulations [before me]” (see Ps 16:8).
  23. Psalm 119:31 tn Or “cling to.”
  24. Psalm 119:32 tn Heb “for you make wide my heart.” The “heart” is viewed here as the seat of the psalmist’s volition and understanding. The Lord gives the psalmist the desire and moral understanding that are foundational to the willing obedience depicted metaphorically in the preceding line. In Isa 60:5 the expression “your heart will be wide” means “your heart will swell with pride,” but here the nuance appears to be different.
New English Translation (NET)

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Proverbs 28:8-10

8 The one who increases his wealth by increasing interest[a]
gathers it for someone who is gracious[b] to the needy.
9 The one who turns away his ear[c] from hearing the law,
even his prayer[d] is an abomination.[e]
10 The one who leads the upright astray in an evil way
will himself fall into his own pit,[f]
but the blameless will inherit what is good.[g]

Footnotes:

  1. Proverbs 28:8 tn Heb “by interest and increase” (so ASV; NASB “by interest and usury”; NAB “by interest and overcharge.” The two words seem to be synonyms; they probably form a nominal hendiadys, meaning “by increasing [exorbitant] interest.” The law prohibited making a commission or charging interest (Exod 22:25; Lev 25:36-37; Deut 23:20; Ps 15:5). If the poor needed help, the rich were to help them—but not charge them interest.
  2. Proverbs 28:8 tn The term חוֹנֵן (khonen, “someone who shows favor”) is the active participle. sn The verse is saying that in God’s justice wealth amassed unjustly will eventually go to the poor. God will take the wealth away from them and give it to people who will distribute it better to the poor.
  3. Proverbs 28:9 sn The expression “turn away the ear from hearing” uses a metonymy to mean that this individual will not listen—it indicates a deliberate refusal to follow the instruction of the law.
  4. Proverbs 28:9 sn It is hard to imagine how someone who willfully refuses to obey the law of God would pray according to the will of God. Such a person is more apt to pray for some physical thing or make demands on God. (Of course a prayer of repentance would be an exception and would not be an abomination to the Lord.)
  5. Proverbs 28:9 sn C. H. Toy says, “If a man, on his part, is deaf to instruction, then God, on his part, is deaf to prayer” (Proverbs [ICC], 499). And W. McKane observes that one who fails to attend to God’s law is a wicked person, even if he is a man of prayer (Proverbs [OTL], 623).
  6. Proverbs 28:10 sn The image of falling into a pit (a figure of speech known as hypocatastasis, involving implied comparison) is meant to say that the evil to which he guides people will ultimately destroy him.
  7. Proverbs 28:10 sn This proverb is teaching that those who corrupt others will be destroyed, usually by their own devices, but those who manage to avoid being corrupted will be rewarded. According to this proverb the righteous can be led astray (e.g., 26:27).
New English Translation (NET)

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11/21/2021 DAB Transcript

Ezekiel 42:1-43:27, James 5:1-20, Psalms 119:1-16, Proverbs 28:6-7

Today is the 21st day of November welcome to the Daily Audio Bible I am Brian it’s great to be here with you today. What an honor. Here we are again at the threshold of a brand-new sparkly week and it’s just bright and clean and we haven’t amassed anything up. We haven’t done anything good either. It’s in the future. It’s out in front of us. And here we are. Not to many more of these beginnings of a week left for us in this journey through this particular year, but this is a…a shiny new sparkly threshold for us to walk into and so let’s walk into it together. It’s pretty much not a secret that before this week’s out we will pretty much find ourselves officially in the holiday season, this being Thanksgiving week for us here in the United States. And things have been getting a little more hasty. That’s how the year works, but, yeah, when we get done with this week and prepare to move into next month, it it seems to be the most fast-paced busiest season and month of the year. And, so, let’s remind ourselves that finishing well…we didn’t start this to not finish, right? And if we’ve made it this far, we gotta…we gotta keep putting one foot in front of the other day by day, step-by-step, and that’s exactly what we will do. Our next step leads us back into the book of Ezekiel, we will read from the New English Translation this week. Ezekiel chapters 42 and 43.

Prayer:

Father, we thank You for Your word and we thank You for this threshold of a brand-new week. And You give it to us every week and You give us a fresh start. Your mercies are new every morning, every day. And, so, we pay attention to the fact that every time that we acknowledge that we have a new beginning we understand that You are making all things new all of the time, including remaking our hearts into Your own image. And, so, as we move into this shiny week, we invite Your Holy Spirit to do just that. May we be different at the end of this week then we are now in a good way because we paid attention, not only to what You are saying in Your word, but in how You were leading and directing us and how our motivations were shifting and how our attitudes were shifting and how our speech shifts as a result. We need Your help. We can’t do this without You. And yet You are offering and You have only ever come for us. And, so, we accept and humble ourselves before You, inviting You to lead us forward. We ask this in the name of Jesus. Amen.

Community Prayer and Praise:

Hi this is Royal and the Holy Spirit’s been thumping my heart to share my testimony. So, here goes. I was born out of wedlock. My dad left my mom before I was one. I was molested by one of my grandpas when I was only six. I asked Jesus into my heart when I was eight. I was molested by my brother and stepbrother when I…from the time I was 10 to 13. When I was 16 my boyfriend was killed in a car accident. So, that’s when eternity became very real to me when I said goodbye to him in his open casket. So, I got plugged into youth group. When I was 19 my fiancé was killed in a car accident. He was a Bosnian refugee who survived a terrible war. So, I was mad at God in my grief over that for a long time. I started reading the left behind series and listening to Christian radio. I got married when I was 22 to a man I’d only known two months who claimed to be a Christian, but right away there was physical and emotional abuse. I felt trapped but despite the abuse I really wanted to be a mom, so I stayed in the heartache, but the hopes of motherhood never came to pass. My husband left our marriage after nine years and eventually disclosed he was with my best friend and broke up her family. My faith and fellowship were in pieces as I went through the divorce. Honestly, the most painful thing I’ve ever experienced though was losing my beloved aunt who was like a mother and a mentor to me. The day after Thanksgiving she got in an accident. So, I have battled so many seasons of deep depression and multiple close calls with suicide. So, fast forward to today. I found my biological dad. He’s buried in Las Vegas, and I was able to forgive him. I was able to forgive my ex-husband. I found healing in God’s word through worship. My faith is fed and lifted up by countless answered prayers. My cousin asked me to get ordained and I got the honor to be a minister. So, I just hope this encourages someone. Don’t give up on your faith.

So, I wept much because no one was found worthy to open and to read the scroll or to look at it. But one of the elders said to me do not weep, behold the lion of the tribe of Judah the root of David has prevailed to open the scroll and to lose its seven seals. Heavenly Father we come before You today Lord as this family and community all over this planet Lord and we thank You that You alone are worthy. We thank You Lord that You are…have provided salvation for us in our Lord and savior Jesus Christ. You have provided healing for us. By His stripes we are healed. And heavenly Father we just come before You Lord and we just stand on Your healing promises. We stand on Your word to be transformed into the image of Your son. And Father I just want to lift up Blind Angel before You this…this morning Lord. And we pray for Blind Angel Lord that You’ll send laborers to come along and to hold her hand to be here, to love her Lord, to share her Your word and to read Your scriptures to You. Father You said that You comfort us so that we can be a comfort, by the same comfort where would You comfort us when we were going through these sufferings and trials. And heavenly Father I pray that we won’t just be looking for comfort, but we will go forth and…and be that comfort to those around us. Father send laborers for the fields are  ripe for the harvest for salvation, for healing, for love. And time is growing short Father. And we just pray Lord that You’ll help us to be what it is that we’re looking for in this world. And we pray Lord Jesus and I just want to pray and let all Your brothers and sisters know that…that sometimes it just is overwhelming hearing some of some of the desires that hurts that are going on in Your lives and…and I just pray…

Hi family this is Grateful to be a Mother. I had called last week two with a praise report because our son had asked if he could come home and try to get his life on track. And he has no ID. So, I could not quarter a bus ticket for him. So, I sent him some money and I guess that was the wrong thing to do but it was the only thing…only way I knew how to do it and he’s back on the streets. We are so disappointed. I don’t know what to do. I keep trying to give it to the Lord and taking it back and it’s like every minute there’s a struggle inside of me to…that goes to worry because I want my child to be…to be right. So, I ask your prayers and as I continue to pray for all of our children and all of our family he is on the streets in Gulfport Ms, and we’re in another state. Just…just please pray. Pray, pray. Thank you.

Good morning DABbers it’s your girl Val in Vegas. I’m late calling in. It’s the morning of the 18th. Hallelujah guys. Hey, I just wanted to let you guys know praise report. I got a promotion. Most of you guys knows I started my job April 6th 2021, right? Yeah…yeah…no 2020…2020. Oh, my goodness. And anywho a year and a half later I’ve been promoted. I start my new role January 21st 2022 and it’s a huge raise guys and I’m so grateful. You know, but there’s people that are struggling financially and don’t have jobs. So, let’s pray for them. Lord God right now I ask that You open up doors Lord, open up windows Lord open up ways heavenly Father, open up resources Father. Give us more than we need Lord Jesus. Lord God provide work for everyone on this call Lord but good work God. We know that we work for You Lord Jesus. So, God provide us with the work that we can do that is pleasing to You Lord Jesus. And God in that work, bless us Lord so that we can be a blessing. Lord open up so much Father that we can’t even hold it in our store houses Lord. I love You guys so much. And I just want everyone to have everything they need. Thank You, Father.

Good morning DAB this is Mike from Harrisburg PA. First and foremost, I just want to thank Brian and the whole Hardin family for their dedication over these past 15, 16, 17 years. I’ve lost track. But just the amazing platform that they’ve created for us all to just pray for anyone and everyone all around the world. That in itself is a miracle. And the ability to know that every single day you’re going to hear the word from Brian or Jill or little E and just the way that that’s going to impact everyone is just…it’s mind boggling. My son is 11 years old. He just was baptized a few weeks ago and during my last call both my parents had passed in January and with that that brought together my son’s mother and her fiancé as well as myself and my wife. And on that Sunday when he was baptized, he asked us all to be in the water with him. And I can’t express how beautiful it was to hear his story and to hear how he prayed for a miracle that my mom and my dad would be saved but instead he ended up bringing both families together. That’s a miracle.