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The Daily Audio Bible Reading for Thursday May 26, 2022 (NIV)

2 Samuel 9-11

David Finds Mephibosheth

9 [a] Then David asked, “Is anyone still left from the family[b] of Saul, so that I may extend kindness to him for the sake of Jonathan?”

2 Now there was a servant from Saul’s house named Ziba, so he was summoned to David. The king asked him, “Are you Ziba?” He replied, “At your service.”[c] 3 The king asked, “Is there not someone left from Saul’s family[d] that I may extend God’s kindness to him?” Ziba said to the king, “One of Jonathan’s sons is left; both of his feet are crippled.” 4 The king asked him, “Where is he?” Ziba told the king, “He is at the house of Makir son of Ammiel in Lo Debar.”

5 So King David had him brought[e] from the house of Makir son of Ammiel in[f] Lo Debar. 6 When Mephibosheth son of Jonathan, the son of Saul, came to David, he bowed low with his face toward the ground.[g] David said, “Mephibosheth?” He replied, “Yes, at your service.”[h]

7 David said to him, “Don’t be afraid, because I will certainly extend kindness to you for the sake of Jonathan your father. I will give back to you all the land that belonged to your grandfather Saul, and you will be a regular guest at my table.”[i] 8 Then Mephibosheth[j] bowed and said, “Of what importance am I, your servant, that you show regard for a dead dog like me?”[k]

9 Then the king summoned Ziba, Saul’s attendant, and said to him, “Everything that belonged to Saul and to his entire house I hereby give to your master’s grandson. 10 You will cultivate[l] the land for him—you and your sons and your servants. You will bring its produce[m] and it will be[n] food for your master’s grandson to eat.[o] But Mephibosheth, your master’s grandson, will be a regular guest at my table.” (Now Ziba had fifteen sons and twenty servants.)

11 Ziba said to the king, “Your servant will do everything that my lord the king has instructed his servant to do.” So Mephibosheth was a regular guest[p] at David’s table,[q] just as though he were one of the king’s sons.

12 Now Mephibosheth had a young son whose name was Mica. All the members of Ziba’s household were Mephibosheth’s servants. 13 Mephibosheth was living in Jerusalem, for he was a regular guest at the king’s table. But both his feet were crippled.

David and the Ammonites

10 Later the king of the Ammonites died and his son Hanun succeeded him.[r] 2 David said, “I will express my loyalty[s] to Hanun son of Nahash just as his father was loyal[t] to me.” So David sent his servants with a message expressing sympathy over his father’s death.[u] When David’s servants entered the land of the Ammonites, 3 the Ammonite officials said to their lord Hanun, “Do you really think David is trying to honor your father by sending these messengers to express his sympathy?[v] No, David has sent his servants to you to get information about the city and spy on it so they can overthrow it!”[w]

4 So Hanun seized David’s servants and shaved off half of each one’s beard. He cut the lower part of their robes off so that their buttocks were exposed,[x] and then sent them away. 5 Messengers[y] told David what had happened,[z] so he sent them to the men who were thoroughly humiliated. The king said, “Stay in Jericho until your beards have grown again; then you may come back.”

6 When the Ammonites realized that David was disgusted with them,[aa] they[ab] sent and hired 20,000 foot soldiers from Aram Beth Rehob and Aram Zobah,[ac] in addition to 1,000 men from the king of Maacah and 12,000 men from Ish Tob.[ad]

7 When David heard the news, he sent Joab and the entire army to meet them.[ae] 8 The Ammonites marched out and were deployed for battle at the entrance of the city gate, while the men from Aram Zobah, Rehob, Ish Tob, and Maacah were by themselves in the field.

9 When Joab saw that the battle would be fought on two fronts, he chose some of Israel’s best men and deployed them against the Arameans.[af] 10 He put his brother Abishai in charge of the rest of the army[ag] and they were deployed[ah] against the Ammonites. 11 Joab[ai] said, “If the Arameans start to overpower me,[aj] you come to my rescue. If the Ammonites start to overpower you,[ak] I will come to your rescue. 12 Be strong! Let’s fight bravely for the sake of our people and the cities of our God! The Lord will do what he decides is best!”[al]

13 So Joab and his men[am] marched out to do battle with the Arameans, and they fled before him. 14 When the Ammonites saw the Arameans flee, they fled before his brother Abishai and went into the city. Joab withdrew from fighting the Ammonites and returned to[an] Jerusalem.

15 When the Arameans realized that they had been defeated by Israel, they consolidated their forces.[ao] 16 Then Hadadezer sent for Arameans from[ap] beyond the Euphrates River,[aq] and they came to Helam. Shobach, the general in command of Hadadezer’s army, led them.[ar]

17 When David was informed, he gathered all Israel, crossed the Jordan River,[as] and came to Helam. The Arameans deployed their forces against David and fought with him. 18 The Arameans fled before Israel. David killed 700 Aramean charioteers and 40,000 foot soldiers.[at] He also struck down Shobach, the general in command of the army, who died there. 19 When all the kings who were subject to Hadadezer[au] saw they were defeated by Israel, they made peace with Israel and became subjects of Israel.[av] The Arameans were no longer willing to help the Ammonites.

David Commits Adultery with Bathsheba

11 In the spring of the year, at the time when kings[aw] normally conduct wars,[ax] David sent out Joab with his officers[ay] and the entire Israelite army.[az] They defeated the Ammonites and besieged Rabbah. But David stayed behind in Jerusalem.[ba] 2 One evening David got up from his bed and walked around on the roof of his palace.[bb] From the roof he saw a woman bathing. Now this woman was very attractive.[bc] 3 So David sent someone to inquire about the woman. The messenger[bd] said, “Isn’t this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?”

4 David sent some messengers to get her.[be] She came to[bf] him and he went to bed with her.[bg] (Now at that time she was in the process of purifying herself from her menstrual uncleanness.)[bh] Then she returned to her home. 5 The woman conceived and then sent word to David saying, “I’m pregnant.”

6 So David sent a message to Joab that said, “Send me Uriah the Hittite.” So Joab sent Uriah to David. 7 When Uriah came to him, David asked about how Joab and the army were doing and how the campaign was going.[bi] 8 Then David said to Uriah, “Go down to your home and relax.”[bj] When Uriah left the palace, the king sent a gift to him.[bk] 9 But Uriah stayed at the door of the palace with all[bl] the servants of his lord. He did not go down to his house.

10 So they informed David, “Uriah has not gone down to his house.” So David said to Uriah, “Haven’t you just arrived from a journey? Why haven’t you gone down to your house?” 11 Uriah replied to David, “The ark and Israel and Judah reside in temporary shelters, and my lord Joab and my lord’s soldiers are camping in the open field. Should I go to my house to eat and drink and go to bed with[bm] my wife? As surely as you are alive,[bn] I will not do this thing!” 12 So David said to Uriah, “Stay here another day. Tomorrow I will send you back.” So Uriah stayed in Jerusalem both that day and the following one.[bo] 13 Then David summoned him. He ate and drank with him, and got him drunk. But in the evening he went out to sleep on his bed with the servants of his lord; he did not go down to his own house.

14 In the morning David wrote a letter to Joab and sent it with Uriah. 15 In the letter he wrote: “Station Uriah at the front in the thick of the battle and then withdraw from him so he will be cut down and killed.”

16 So as Joab kept watch on the city, he stationed Uriah at the place where he knew the best enemy soldiers[bp] were. 17 When the men of the city came out and fought with Joab, some of David’s soldiers[bq] fell in battle. Uriah the Hittite also died.

18 Then Joab sent a full battle report to David.[br] 19 He instructed the messenger as follows: “When you finish giving the battle report to the king, 20 if the king becomes angry and asks you, ‘Why did you go so close to the city to fight? Didn’t you realize they would shoot from the wall? 21 Who struck down Abimelech the son of Jerub-Besheth? Didn’t a woman throw an upper millstone[bs] down on him from the wall so that he died in Thebez? Why did you go so close to the wall?’ just say to him, ‘Your servant Uriah the Hittite is also dead.’”

22 So the messenger departed. When he arrived, he informed David of all the news that Joab had sent with him. 23 The messenger said to David, “The men overpowered us and attacked us[bt] in the field. But we forced them to retreat[bu] all the way to the door of the city gate. 24 Then the archers shot at your servants from the wall and some of the king’s soldiers[bv] died. Your servant Uriah the Hittite is also dead.” 25 David said to the messenger, “Tell Joab, ‘Don’t let this thing upset you.[bw] There is no way to anticipate whom the sword will cut down.[bx] Press the battle against the city and conquer[by] it.’ Encourage him with these words.”[bz]

26 When Uriah’s wife heard that her husband Uriah was dead, she mourned for him.[ca] 27 When the time of mourning passed, David had her brought to his palace.[cb] She became his wife and she bore him a son. But what David had done upset the Lord.[cc]

Footnotes:

  1. 2 Samuel 9:1 sn 2 Samuel 9-20 is known as the Succession Narrative. It is a literary unit that describes David’s efforts at consolidating his own kingdom following the demise of King Saul; it also provides the transition to subsequent leadership on the part of David’s successor Solomon.
  2. 2 Samuel 9:1 tn Heb “house.”
  3. 2 Samuel 9:2 tn Heb “your servant.”
  4. 2 Samuel 9:3 tn Heb “house.”
  5. 2 Samuel 9:5 tn Heb “sent and took him.”
  6. 2 Samuel 9:5 tn Heb “from.”
  7. 2 Samuel 9:6 tn Heb “he fell on his face and bowed down.”
  8. 2 Samuel 9:6 tn Heb “Look, your servant.”
  9. 2 Samuel 9:7 tn Heb “and you will eat food at my table continually.”
  10. 2 Samuel 9:8 tn Heb “he”; the referent (Mephibosheth) has been specified in the translation for clarity.
  11. 2 Samuel 9:8 tn Heb “What is your servant, that you turn to a dead dog which is like me?”
  12. 2 Samuel 9:10 tn Heb “work.”
  13. 2 Samuel 9:10 tn The Hebrew text implies, but does not actually contain, the words “its produce” here.
  14. 2 Samuel 9:10 tc The words “it will be,” though present in the MT, are absent from the LXX, the Syriac Peshitta, and Vulgate.
  15. 2 Samuel 9:10 tn Heb “and he will eat it.”
  16. 2 Samuel 9:11 tn Heb “eating.”
  17. 2 Samuel 9:11 tc Heb “my table.” But the first person reference to David is awkward here since the quotation of David’s words has already been concluded in v. 10; nor does the “my” refer to Ziba, since the latter part of v. 11 does not seem to be part of Ziba’s response to the king. The ancient versions are not unanimous in the way that they render the phrase. The LXX has “the table of David” (τῆς τραπέζης Δαυιδ, tēs trapezēs Dauid); the Syriac Peshitta has “the table of the king” (patureh demalkaʾ); the Vulgate has “your table” (mensam tuam). The present translation follows the LXX.
  18. 2 Samuel 10:1 tn Heb “reigned in his place.”
  19. 2 Samuel 10:2 tn Heb “do loyalty.”
  20. 2 Samuel 10:2 tn Heb “did loyalty.”
  21. 2 Samuel 10:2 tn Heb “and David sent to console him by the hand of his servants concerning his father.”
  22. 2 Samuel 10:3 tn Heb “Is David honoring your father in your eyes when he sends to you ones consoling?”
  23. 2 Samuel 10:3 tn Heb “Is it not to explore the city and to spy on it and to overthrow it [that] David has sent his servants to you?”
  24. 2 Samuel 10:4 tn Heb “and he cut their robes in the middle unto their buttocks.”
  25. 2 Samuel 10:5 tn Heb “they”; the referent (the messengers) has been specified in the translation for clarity.
  26. 2 Samuel 10:5 tn The words “what had happened” are supplied in the translation for stylistic reasons.
  27. 2 Samuel 10:6 tn Heb “that they were a stench [i.e., disgusting] with David.”
  28. 2 Samuel 10:6 tn Heb “the Ammonites.”
  29. 2 Samuel 10:6 tn Or “Arameans of Beth Rehob and Arameans of Zobah.”
  30. 2 Samuel 10:6 tn Or perhaps “the men of Tob.” The ancient versions (the LXX, the Syriac Peshitta, and Vulgate) understand the name to be “Ish Tob.” It is possible that “Ish” is dittographic and that we should read simply “Tob,” a reading adopted by a number of recent English versions.
  31. 2 Samuel 10:7 tn The words “the news” and “to meet them” are supplied in the translation for stylistic reasons and for clarification.
  32. 2 Samuel 10:9 tn Heb “and Joab saw that the face of the battle was to him before and behind and he chose from all the best in Israel and arranged to meet Aram.”
  33. 2 Samuel 10:10 tn Heb “people.”
  34. 2 Samuel 10:10 tn Heb “he arranged.”
  35. 2 Samuel 10:11 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
  36. 2 Samuel 10:11 tn Heb “if Aram is stronger than me.”
  37. 2 Samuel 10:11 tn Heb “if the sons of Ammon are stronger than you.”
  38. 2 Samuel 10:12 tn Heb “and the Lord will do what is good in his eyes.”
  39. 2 Samuel 10:13 tn Heb “and the army which was with him.”
  40. 2 Samuel 10:14 tn Heb “and Joab returned from against the sons of Ammon and entered.”
  41. 2 Samuel 10:15 tn Heb “were gathered together.”
  42. 2 Samuel 10:16 tn Heb “and Hadadezer sent and brought out Aram which is.”
  43. 2 Samuel 10:16 tn Heb “from beyond the River.” The name “Euphrates” has been supplied in the translation for clarity.
  44. 2 Samuel 10:16 tn Heb “was before them.”
  45. 2 Samuel 10:17 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
  46. 2 Samuel 10:18 tn Heb “horsemen” (so KJV, NASB, NCV, NRSV, NLT) but the Lucianic recension of the LXX reads “foot soldiers,” as does the parallel text in 1 Chr 19:18. Cf. NAB, NIV.
  47. 2 Samuel 10:19 tn Heb “the servants of Hadadezer.”
  48. 2 Samuel 10:19 tn Heb “and they served them.”
  49. 2 Samuel 11:1 tc Codex Leningrad (B19A), on which BHS is based, has here “messengers” (הַמַּלְאָכִים, hammalʾakhim), probably as the result of contamination from the occurrence of that word in v. 4. The present translation follows most Hebrew mss and the ancient versions, which read “kings” (הַמֶּלָאכִים, hammelakhim).
  50. 2 Samuel 11:1 tn Heb “go out.”
  51. 2 Samuel 11:1 tn Heb “and his servants with him.”
  52. 2 Samuel 11:1 tn Heb “all Israel.”
  53. 2 Samuel 11:1 tn The disjunctive clause contrasts David’s inactivity with the army’s activity.
  54. 2 Samuel 11:2 tn Heb “on the roof of the house of the king.” So also in vv. 8, 9.
  55. 2 Samuel 11:2 tn The disjunctive clause highlights this observation and builds the tension of the story.
  56. 2 Samuel 11:3 tn Heb “he”; the referent (the messenger) has been specified in the translation for clarity.
  57. 2 Samuel 11:4 tn Heb “and David sent messengers and he took her.”
  58. 2 Samuel 11:4 tn The expression בּוֹא אֶל (boʾ ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations, the implied purpose for approaching someone. Here it refers only to the stage of approaching while the next verb describes the result. That she is the subject of this verb (while David is the subject of the next verb) probably indicates that the act was consensual.
  59. 2 Samuel 11:4 tn Heb “he lay down with her.” The verb שָׁכַב (shakav) “to lie down” can be a euphemism for going to bed for sexual relations.
  60. 2 Samuel 11:4 tn The parenthetical disjunctive clause further heightens the tension by letting the reader know that Bathsheba, having just completed her menstrual cycle, is ripe for conception. See P. K. McCarter, II Samuel (AB), 286. Since she just had her period, it will also be obvious to those close to the scene that Uriah, who has been away fighting, cannot be the father of the child.
  61. 2 Samuel 11:7 tn Heb “concerning the peace of Joab and concerning the peace of the people and concerning the peace of the battle.”
  62. 2 Samuel 11:8 tn Heb “and wash your feet.”
  63. 2 Samuel 11:8 tn Heb “and there went out after him the gift of the king.”
  64. 2 Samuel 11:9 tc The Lucianic recension of the Old Greek translation lacks the word “all.”
  65. 2 Samuel 11:11 tn Heb “lie with.” The verb שָׁכַב (shakav) “to lie down” can be a euphemism for going to bed for sexual relations.
  66. 2 Samuel 11:11 tn Heb “as you live and as your soul lives.”
  67. 2 Samuel 11:12 tn On the chronology involved here see P. K. McCarter, II Samuel (AB), 287.
  68. 2 Samuel 11:16 tn Heb “the valiant men.” This refers in context to the strongest or most valiant defenders of the city Joab and the Israelite army were besieging, so the present translation uses “the best enemy soldiers” for clarity.
  69. 2 Samuel 11:17 tn Heb “some of the people from the servants of David.”
  70. 2 Samuel 11:18 tn Heb “Joab sent and related to David all the matters of the battle.”
  71. 2 Samuel 11:21 sn The upper millstone (Heb “millstone of riding”) refers to the heavy circular stone that was commonly rolled over a circular base in order to crush and grind such things as olives.
  72. 2 Samuel 11:23 tn Heb “and came out to us.”
  73. 2 Samuel 11:23 tn Heb “but we were on them.”
  74. 2 Samuel 11:24 tc The translation follows the Qere (“your servants”) rather than the Kethib (“your servant”).
  75. 2 Samuel 11:25 tn Heb “let not this matter be evil in your eyes.”
  76. 2 Samuel 11:25 tn Heb “according to this and according to this the sword devours.”
  77. 2 Samuel 11:25 tn Heb “overthrow.”
  78. 2 Samuel 11:25 tn The Hebrew text does not have “with these words.” They are supplied in the translation for clarity and for stylistic reasons.
  79. 2 Samuel 11:26 tn Heb “for her lord.”
  80. 2 Samuel 11:27 tn Heb “David sent and gathered her to his house.”
  81. 2 Samuel 11:27 tn Heb “and the thing which David had done was evil in the eyes of the Lord.” Note the verbal connection with v. 25. Though David did not regard the matter as evil, the Lord certainly did.
New English Translation (NET)

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John 15

The Vine and the Branches

15 “I am the true vine[a] and my Father is the gardener.[b] 2 He takes away[c] every branch that does not bear[d] fruit in me. He[e] prunes[f] every branch that bears[g] fruit so that it will bear more fruit. 3 You are clean already[h] because of the word that I have spoken to you. 4 Remain[i] in me, and I will remain in you.[j] Just as the branch cannot bear fruit by itself,[k] unless it remains[l] in[m] the vine, so neither can you unless you remain[n] in me.

5 “I am the vine; you are the branches. The one who remains[o] in me—and I in him—bears[p] much fruit,[q] because apart from me you can accomplish[r] nothing. 6 If anyone does not remain[s] in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire,[t] and are burned up.[u] 7 If you remain[v] in me and my words remain[w] in you, ask whatever you want, and it will be done for you.[x] 8 My Father is honored[y] by this, that[z] you bear[aa] much fruit and show that you are[ab] my disciples.

9 “Just as the Father has loved me, I have also loved you; remain[ac] in my love. 10 If you obey[ad] my commandments, you will remain[ae] in my love, just as I have obeyed[af] my Father’s commandments and remain[ag] in his love. 11 I have told you these things[ah] so that my joy may be in you, and your joy may be complete. 12 My commandment is this—to love one another just as I have loved you.[ai] 13 No one has greater love than this—that one lays down his life[aj] for his friends. 14 You are my friends[ak] if you do what I command you. 15 I no longer call you slaves,[al] because the slave does not understand[am] what his master is doing. But I have called you friends, because I have revealed to you everything[an] I heard[ao] from my Father. 16 You did not choose me, but I chose you[ap] and appointed you to go and bear[aq] fruit, fruit that remains,[ar] so that whatever you ask the Father in my name he will give you. 17 This[as] I command you—to love one another.

The World’s Hatred

18 “If the world hates you, be aware[at] that it hated me first.[au] 19 If you belonged to the world,[av] the world would love you as its own.[aw] However, because you do not belong to the world,[ax] but I chose you out of the world, for this reason[ay] the world hates you.[az] 20 Remember what[ba] I told you, ‘A slave[bb] is not greater than his master.’[bc] If they persecuted me, they will also persecute you. If they obeyed[bd] my word, they will obey[be] yours too. 21 But they will do all these things to you on account of[bf] my name, because they do not know the one who sent me.[bg] 22 If I had not come and spoken to them, they would not be guilty of sin.[bh] But they no longer have any excuse for their sin. 23 The one who hates me hates my Father too. 24 If I had not performed[bi] among them the miraculous deeds[bj] that no one else did, they would not be guilty of sin.[bk] But now they have seen the deeds[bl] and have hated both me and my Father.[bm] 25 Now this happened[bn] to fulfill the word that is written in their law, ‘They hated me without reason.’[bo] 26 When the Advocate[bp] comes, whom I will send you from the Father—the Spirit of truth who goes out from the Father—he[bq] will testify about me, 27 and you also will testify, because you have been with me from the beginning.

Footnotes:

  1. John 15:1 sn I am the true vine. There are numerous OT passages which refer to Israel as a vine: Ps 80:8-16, Isa 5:1-7, Jer 2:21, Ezek 15:1-8; 17:5-10; 19:10-14, and Hos 10:1. The vine became symbolic of Israel, and even appeared on some coins issued by the Maccabees. The OT passages which use this symbol appear to regard Israel as faithless to Yahweh (typically rendered as “Lord” in the OT) and/or the object of severe punishment. Ezek 15:1-8 in particular talks about the worthlessness of wood from a vine (in relation to disobedient Judah). A branch cut from a vine is worthless except to be burned as fuel. This fits more with the statements about the disciples (John 15:6) than with Jesus’ description of himself as the vine. Ezek 17:5-10 contains vine imagery which refers to a king of the house of David, Zedekiah, who was set up as king in Judah by Nebuchadnezzar. Zedekiah allied himself to Egypt and broke his covenant with Nebuchadnezzar (and therefore also with God), which would ultimately result in his downfall (17:20-21). Ezek 17:22-24 then describes the planting of a cedar sprig which grows into a lofty tree, a figurative description of Messiah. But it is significant that Messiah himself is not described in Ezek 17 as a vine, but as a cedar tree. The vine imagery here applies to Zedekiah’s disobedience. Jesus’ description of himself as the true vine in John 15:1 ff. is to be seen against this background, but it differs significantly from the imagery surveyed above. It represents new imagery which differs significantly from OT concepts; it appears to be original with Jesus. The imagery of the vine underscores the importance of fruitfulness in the Christian life and the truth that this results not from human achievement, but from one’s position in Christ. Jesus is not just giving some comforting advice, but portraying to the disciples the difficult path of faithful service. To some degree the figure is similar to the head-body metaphor used by Paul, with Christ as head and believers as members of the body. Both metaphors bring out the vital and necessary connection which exists between Christ and believers.
  2. John 15:1 tn Or “the farmer.”
  3. John 15:2 tn Or “He cuts off.” sn The Greek verb αἴρω (airō) can mean “lift up” as well as “take away,” and it is sometimes argued that here it is a reference to the gardener “lifting up” (i.e., propping up) a weak branch so that it bears fruit again. In Johannine usage the word occurs in the sense of “lift up” in 8:59 and 5:8-12, but in the sense of “remove” it is found in 11:39; 11:48; 16:22, and 17:15. In context (theological presuppositions aside for the moment) the meaning “remove” does seem more natural and less forced (particularly in light of v. 6, where worthless branches are described as being “thrown out”—an image that seems incompatible with restoration). One option, therefore, would be to understand the branches which are taken away (v. 2) and thrown out (v. 6) as believers who forfeit their salvation because of unfruitfulness. However, many see this interpretation as encountering problems with the Johannine teaching on the security of the believer, especially John 10:28-29. This leaves two basic ways of understanding Jesus’ statements about removal of branches in 15:2 and 15:6: (1) These statements may refer to an unfaithful (disobedient) Christian, who is judged at the judgment seat of Christ “through fire” (cf. 1 Cor 3:11-15). In this case the “removal” of 15:2 may refer (in an extreme case) to the physical death of a disobedient Christian. (2) These statements may refer to someone who was never a genuine believer in the first place (e.g., Judas and the Jews who withdrew after Jesus’ difficult teaching in 6:66), in which case 15:6 refers to eternal judgment. In either instance it is clear that 15:6 refers to the fires of judgment (cf. OT imagery in Ps 80:16 and Ezek 15:1-8). But view (1) requires us to understand this in terms of the judgment of believers at the judgment seat of Christ. This concept does not appear in the Fourth Gospel because from the perspective of the author the believer does not come under judgment; note especially 3:18; 5:24; 5:29. The first reference (3:18) is especially important because it occurs in the context of 3:16-21, the section which is key to the framework of the entire Fourth Gospel and which is repeatedly alluded to throughout. A similar image to this one is used by John the Baptist in Matt 3:10, “And the ax is already laid at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.” Since this is addressed to the Pharisees and Sadducees who were coming to John for baptism, it almost certainly represents a call to initial repentance. More importantly, however, the imagery of being cast into the fire constitutes a reference to eternal judgment, a use of imagery which is much nearer to the Johannine imagery in 15:6 than the Pauline concept of the judgment seat of Christ (a judgment for believers) mentioned above. The use of the Greek verb μένω (menō) in 15:6 also supports view (2). When used of the relationship between Jesus and the disciple and/or Jesus and the Father, it emphasizes the permanence of the relationship (John 6:56; 8:31; 8:35; 14:10). The prototypical branch who has not remained is Judas, who departed in 13:30. He did not bear fruit, and is now in the realm of darkness, a mere tool of Satan. His eternal destiny, being cast into the fire of eternal judgment, is still to come. It seems most likely, therefore, that the branches who do not bear fruit and are taken away and burned are false believers, those who profess to belong to Jesus but who in reality do not belong to him. In the Gospel of John, the primary example of this category is Judas. In 1 John 2:18-19 the “antichrists” fall into the same category; they too may be thought of as branches that did not bear fruit. They departed from the ranks of the Christians because they never did really belong, and their departure shows that they did not belong.
  4. John 15:2 tn Or “does not yield.”
  5. John 15:2 tn Grk “And he”; the conjunction καί (kai, “and”) has been omitted in the translation in keeping with the tendency in contemporary English style to use shorter sentences.
  6. John 15:2 tn Or “trims”; Grk “cleanses” (a wordplay with “clean” in v. 3). Καθαίρει (kathairei) is not the word one would have expected here, but it provides the transition from the vine imagery to the disciples—there is a wordplay (not reproducible in English) between αἴρει (airei) and καθαίρει in this verse. While the purpose of the Father in cleansing his people is clear, the precise means by which he does so is not immediately obvious. This will become clearer, however, in the following verse.
  7. John 15:2 tn Or “that yields.”
  8. John 15:3 sn The phrase you are clean already occurs elsewhere in the Gospel of John only at the washing of the disciples’ feet in 13:10, where Jesus had used it of the disciples being cleansed from sin. This further confirms the proposed understanding of John 15:2 and 15:6 since Judas was specifically excluded from this statement (but not all of you).
  9. John 15:4 tn Or “Reside.”
  10. John 15:4 tn Grk “and I in you.” The verb has been repeated for clarity and to conform to contemporary English style, which typically allows fewer ellipses (omitted or understood words) than Greek.
  11. John 15:4 sn The branch cannot bear fruit by itself unless it remains connected to the vine, from which its life and sustenance flows. As far as the disciples were concerned, they would produce no fruit from themselves if they did not remain in their relationship to Jesus, because the eternal life which a disciple must possess in order to bear fruit originates with Jesus; he is the source of all life and productivity for the disciple.
  12. John 15:4 tn Or “resides.”
  13. John 15:4 tn While it would be more natural to say “on the vine” (so NAB), the English preposition “in” has been retained here to emphasize the parallelism with the following clause “unless you remain in me.” To speak of remaining “in” a person is not natural English either, but is nevertheless a biblical concept (cf. “in Christ” in Eph 1:3, 4, 6, 7, 11).
  14. John 15:4 tn Or “you reside.”
  15. John 15:5 tn Or “resides.”
  16. John 15:5 tn Or “yields.”
  17. John 15:5 tn Grk “in him, this one bears much fruit.” The pronoun “this one” has been omitted from the translation because it is redundant according to contemporary English style.sn Many interpret the imagery of fruit here and in 15:2, 4 in terms of good deeds or character qualities, relating it to passages elsewhere in the NT like Matt 3:8 and 7:20, Rom 6:22, Gal 5:22, etc. This is not necessarily inaccurate, but one must remember that for John, to have life at all is to bear fruit, while one who does not bear fruit shows that he does not have the life (once again, conduct is the clue to paternity, as in John 8:41; compare also 1 John 4:20).
  18. John 15:5 tn Or “do.”
  19. John 15:6 tn Or “reside.”
  20. John 15:6 sn Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel (Ezek 15:4-6; 19:12).
  21. John 15:6 tn Grk “they gather them up and throw them into the fire, and they are burned.”
  22. John 15:7 tn Or “reside.”
  23. John 15:7 tn Or “reside.”
  24. John 15:7 sn Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13-14, where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.
  25. John 15:8 tn Grk “glorified.”
  26. John 15:8 tn The ἵνα (hina) clause is best taken as substantival in apposition to ἐν τούτῳ (en toutō) at the beginning of the verse. The Father is glorified when the disciples bring forth abundant fruit. Just as Jesus has done the works which he has seen his Father doing (5:19-29) so also will his disciples.
  27. John 15:8 tn Or “yield.”
  28. John 15:8 tc Most mss (א A Ψ ƒ13 33 M) read the future indicative γενήσεσθε (genēsesthe; perhaps best rendered as “[and show that] you will become”), while some early and good witnesses (P66vid B D L Θ 0250 1 565 al) have the aorist subjunctive γένησθε (genēsthe; “[and show that] you are”). The reading of the Ausgangstext is difficult to determine because the external evidence is fairly evenly divided. On the basis of the external evidence alone the first reading has some credibility because of א and 33, but it is not enough to overthrow the Alexandrian and Western witnesses for the aorist. Some who accept the future indicative see a consecutive (or resultative) sequence between φέρητε (pherēte) in the ἵνα (hina) clause and γενήσεσθε, so that the disciples’ bearing much fruit results in their becoming disciples. This alleviates the problem of reading a future indicative within a ἵνα clause (a grammatical solecism that is virtually unattested in Attic Greek), although such infrequently occurs in the NT, particularly in the Apocalypse (cf. Gal 2:4; Rev 3:9; 6:4, 11; 8:3; 9:4, 5, 20; 13:12; 14:13; 22:14; even here, however, the Byzantine mss, with א occasionally by their side, almost always change the future indicative to an aorist subjunctive). It seems more likely, however, that the second verb (regardless of whether it is read as aorist or future) is to be understood as coordinate in meaning with the previous verb φέρητε (So M. Zerwick, Biblical Greek §342). Thus the two actions are really one and the same: Bearing fruit and being Jesus’ disciple are not two different actions, but a single action. The first is the outward sign or proof of the second—in bearing fruit the disciples show themselves to be disciples indeed (cf. 15:5). Thus the translation followed here is, “that you bear much fruit and show that you are my disciples.” As far as the textual reading is concerned, it appears somewhat preferable to accept the aorist subjunctive reading (γένησθε) on the basis of better external testimony.
  29. John 15:9 tn Or “reside.”
  30. John 15:10 tn Or “keep.”
  31. John 15:10 tn Or “reside.”
  32. John 15:10 tn Or “kept.”
  33. John 15:10 tn Or “reside.”
  34. John 15:11 tn Grk “These things I have spoken to you.”
  35. John 15:12 sn Now the reference to the commandments (plural) in 15:10 have been reduced to a singular commandment: The disciples are to love one another, just as Jesus has loved them. This is the “new commandment” of John 13:34, and it is repeated in 15:17. The disciples’ love for one another is compared to Jesus’ love for them. How has Jesus shown his love for the disciples? This was illustrated in 13:1-20 in the washing of the disciples’ feet, introduced by the statement in 13:1 that Jesus loved them “to the end.” In context this constitutes a reference to Jesus’ self-sacrificial death on the cross on their behalf; the love they are to have for one another is so great that it must include a self-sacrificial willingness to die for one another if necessary. This is exactly what Jesus is discussing here, because he introduces the theme of his sacrificial death in the following verse. In John 10:18 and 14:31 Jesus spoke of his death on the cross as a commandment he had received from his Father, which also links the idea of commandment and love as they are linked here. One final note: It is not just the degree or intensity of the disciples’ love for one another that Jesus is referring to when he introduces by comparison his own death on the cross (that they must love one another enough to die for one another) but the very means of expressing that love: It is to express itself in self-sacrifice for one another, sacrifice up to the point of death, which is what Jesus himself did on the cross (cf. 1 John 3:16).
  36. John 15:13 tn Or “one dies willingly.”
  37. John 15:14 sn This verse really explains John 15:10 in another way. Those who keep Jesus’ commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called “Friends of the Emperor.” Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of “inner circle” of Christians who are more privileged than mere “believers” or average Christians. In context, it seems clear that Jesus’ words must be addressed to all true Christians, not just some narrower category of believers, because Jesus’ sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1).
  38. John 15:15 tn See the note on the word “slaves” in 4:51.
  39. John 15:15 tn Or “does not know.”
  40. John 15:15 tn Grk “all things.”
  41. John 15:15 tn Or “learned.”
  42. John 15:16 sn You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom 8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.
  43. John 15:16 tn Or “and yield.”
  44. John 15:16 sn The purpose for which the disciples were appointed (“commissioned”) is to go and bear fruit, fruit that remains. The introduction of the idea of “going” at this point suggests that the fruit is something more than just character qualities in the disciples’ own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36). The idea that their fruit is permanent, however, relates back to vv. 7-8, as does the reference to asking the Father in Jesus’ name. It appears that as the imagery of the vine and the branches develops, the “fruit” which the branches produce shifts in emphasis from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16. The point of transition would be the reference to fruit in 15:8.
  45. John 15:17 tn Grk “These things.”
  46. John 15:18 tn Grk “know.”
  47. John 15:18 tn Grk “it hated me before you.”
  48. John 15:19 tn Grk “if you were of the world.”
  49. John 15:19 tn The words “you as” are not in the original but are supplied for clarity.
  50. John 15:19 tn Grk “because you are not of the world.”
  51. John 15:19 tn Or “world, therefore.”
  52. John 15:19 sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.
  53. John 15:20 tn Grk “Remember the word that I said to you.”
  54. John 15:20 tn See the note on the word “slaves” in 4:51.
  55. John 15:20 sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.
  56. John 15:20 tn Or “if they kept.”
  57. John 15:20 tn Or “they will keep.”
  58. John 15:21 tn Or “because of.”
  59. John 15:21 tn Jesus is referring to God as “the one who sent me.”
  60. John 15:22 tn Grk “they would not have sin” (an idiom).sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.”
  61. John 15:24 tn Or “If I had not done.”
  62. John 15:24 tn Grk “the works.”
  63. John 15:24 tn Grk “they would not have sin” (an idiom).
  64. John 15:24 tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.
  65. John 15:24 tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both—and” construction is apparently supported by BDF §444.3.
  66. John 15:25 tn The words “this happened” are not in the Greek text but are supplied to complete an ellipsis.
  67. John 15:25 sn A quotation from Pss 35:19; 69:4. As a technical term law (νόμος, nomos) is usually restricted to the Pentateuch (the first five books of the OT), but here it must have a broader reference, since the quotation is from Ps 35:19 or Ps 69:4. The latter is the more likely source for the quoted words, since it is cited elsewhere in John’s Gospel (2:17 and 19:29, in both instances in contexts associated with Jesus’ suffering and death).
  68. John 15:26 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklētos). See the note on the word “Advocate” in John 14:16 for discussion of how this word is translated.
  69. John 15:26 tn Grk “that one.”
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 16:1-3

16 The intentions of the heart[a] belong to a man,
but the answer of the tongue[b] comes from[c] the Lord.[d]
2 All a person’s ways[e] seem right[f] in his own opinion,[g]
but the Lord evaluates[h] the motives.[i]
3 Commit[j] your works[k] to the Lord,
and your plans will be established.[l]

Footnotes:

  1. Proverbs 16:1 tn Heb “plans of the heart” (so ASV, NASB, NIV). The phrase מַעַרְכֵי־לֵב (maʿarekhe lev) means “the arrangements of the mind.” sn Humans may set things in order, plan out what they are going to say, but God sovereignly enables them to put their thoughts into words.
  2. Proverbs 16:1 tn Here “the tongue” is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed.
  3. Proverbs 16:1 sn The contrasting prepositions enhance the contrasting ideas—the ideas belong to people, but the words come from the Lord.
  4. Proverbs 16:1 sn There are two ways this statement can be taken: (1) what one intends to say and what one actually says are the same, or (2) what one actually says differs from what the person intended to say. The second view fits the contrast better. The proverb then is giving a glimpse of how God even confounds the wise. When someone is trying to speak [“answer” in the book seems to refer to a verbal answer] before others, the Lord directs the words according to his sovereign will.
  5. Proverbs 16:2 tn Heb “ways of a man.”
  6. Proverbs 16:2 sn The Hebrew term translated “right” (זַךְ, zakh) means “pure, clear, clean” (cf. KJV, NASB “clean;” NIV “innocent;” ESV, NKJV, NLT, NRSV “pure.” It is used in the Bible for pure (uncontaminated) oils or undiluted liquids. Here it means uncontaminated actions and motives. It address how people naively conclude or rationalize that their actions are fine.
  7. Proverbs 16:2 tn Heb “in his eyes.” Physical sight is used figuratively for insight, or one’s intellectual point of view.
  8. Proverbs 16:2 tn The figure (a hypocatastasis) of “weighing” signifies “evaluation” (e.g., Exod 5:8; 1 Sam 2:3; 16:7; Prov 21:2; 24:12). There may be an allusion to the Egyptian belief of weighing the heart after death to determine righteousness. But in Hebrew thought it is an ongoing evaluation as well, not merely an evaluation after death.
  9. Proverbs 16:2 tn Heb “spirits” (so KJV, ASV). This is a metonymy for the motives, the intentions of the heart (e.g., 21:2 and 24:2). sn Humans deceive themselves rather easily and so appear righteous in their own eyes, but the proverb says that God evaluates motives and so he alone can determine if the person’s ways are innocent.
  10. Proverbs 16:3 tc The MT reads גֹּל (gol, “commit”) from the root גָּלַל (galal, “to roll”). The LXX and Tg. Prov 16:3 have “reveal” as if the root were גָּלָה (galah, “to reveal”).tn Heb “roll.” The figure of rolling (an implied comparison or hypocatastasis), as in rolling one’s burdens on the Lord, is found also in Pss 22:8 [9]; 37:5; 55:22. It portrays complete dependence on the Lord. This would be accomplished with a spirit of humility and by means of diligent prayer, but the plan must also have God’s approval.
  11. Proverbs 16:3 tn The suffix on the plural noun would be a subjective genitive: “the works you are doing,” or here, “the works that you want to do.”
  12. Proverbs 16:3 tn The syntax of the second clause shows that there is subordination: The vav on וְיִכֹּנוּ (veyikkonu) coming after the imperative of the first clause expresses that this clause is the purpose or result. People should commit their works in order that the Lord may establish them. J. H. Greenstone says, “True faith relieves much anxiety and smoothens many perplexities” (Proverbs, 172).
New English Translation (NET)

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