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The Daily Audio Bible Reading for Saturday May 28, 2022 (NIV)

2 Samuel 13

The Rape of Tamar

13 Now David’s son Absalom had a beautiful sister named Tamar. In the course of time David’s son Amnon fell madly in love with her.[a] 2 But Amnon became frustrated because he was so lovesick[b] over his sister Tamar. For she was a virgin, and to Amnon it seemed out of the question to do anything to her.

3 Now Amnon had a friend named Jonadab, the son of David’s brother Shimeah. Jonadab was a very crafty man. 4 He asked Amnon,[c] “Why are you, the king’s son,[d] so depressed every morning? Can’t you tell me?” So Amnon said to him, “I’m in love with Tamar the sister of my brother Absalom.” 5 Jonadab replied to him, “Lie down on your bed and pretend to be sick.[e] When your father comes in to see you, say to him, ‘Please let my sister Tamar come in so she can fix some food for me. Let her prepare the food in my sight so I can watch. Then I will eat from her hand.’”

6 So Amnon lay down and pretended to be sick. When the king came in to see him, Amnon said to the king, “Please let my sister Tamar come in so she can make a couple of cakes in my sight. Then I will eat from her hand.”

7 So David sent Tamar to the house saying, “Please go to the house of Amnon your brother and prepare some food for him.” 8 So Tamar went to the house of Amnon her brother, who was lying down. She took the dough, kneaded it, made some cakes while he watched,[f] and baked them.[g] 9 But when she took the pan and set it before him, he refused to eat. Instead Amnon said, “Get everyone out of here!”[h] So everyone left.[i]

10 Then Amnon said to Tamar, “Bring the cakes into the bedroom; then I will eat from your hand.” So Tamar took the cakes that she had prepared and brought them to her brother Amnon in the bedroom. 11 As she brought them to him to eat, he grabbed her and said to her, “Come on! Get in bed with me,[j] my sister!”

12 But she said to him, “No, my brother! Don’t humiliate me! This just isn’t done in Israel! Don’t do this foolish thing! 13 How could I ever be rid of my humiliation? And you would be considered one of the fools[k] in Israel! Just[l] speak to the king, for he will not withhold me from you.” 14 But he refused to listen to her.[m] He overpowered her and humiliated her by raping her.[n] 15 Then Amnon greatly despised her.[o] His disdain toward her surpassed the love he had previously felt toward her.[p] Amnon said to her, “Get up and leave!”

16 But she said to him, “No I won’t, for sending me away now would be worse than what you did to me earlier!”[q] But he refused to listen to her. 17 He called his personal attendant and said to him, “Take this woman out of my sight[r] and lock the door behind her!” 18 (Now she was wearing a long robe,[s] for this is what the king’s virgin daughters used to wear.) So Amnon’s[t] attendant removed her and bolted the door[u] behind her. 19 Then Tamar put ashes on her head and tore the long robe she was wearing. She put her hands on her head and went on her way, wailing as she went.

20 Her brother Absalom said to her, “Was Amnon your brother with you? Now be quiet, my sister. He is your brother. Don’t take it so seriously!”[v] Tamar, devastated, lived in the house of her brother Absalom.

21 Now King David heard about all these things and was very angry.[w] 22 But Absalom said nothing to Amnon, either bad or good, yet Absalom hated Amnon because he had humiliated his sister Tamar.

Absalom Has Amnon Put to Death

23 Two years later Absalom’s sheepshearers were in Baal Hazor, near Ephraim. Absalom invited all the king’s sons. 24 Then Absalom went to the king and said, “My shearers have begun their work.[x] Let the king and his servants go with me.”

25 But the king said to Absalom, “No, my son. We shouldn’t all go. We shouldn’t burden you in that way.” Though Absalom[y] pressed[z] him, the king[aa] was not willing to go. Instead, David[ab] blessed him.

26 Then Absalom said, “If you will not go,[ac] then let my brother Amnon go with us.” The king replied to him, “Why should he go with you?” 27 But when Absalom pressed him, he sent Amnon and all the king’s sons along with him.

28 Absalom instructed his servants, “Look! When Amnon is drunk[ad] and I say to you, ‘Strike Amnon down,’ kill him then and there. Don’t fear! Is it not I who have given you these instructions? Be strong and courageous!”[ae] 29 So Absalom’s servants did to Amnon exactly what Absalom had instructed. Then all the king’s sons got up; each one rode away on his mule and fled.

30 While they were still on their way, the following report reached David: “Absalom has killed all the king’s sons; not one of them is left!” 31 Then the king stood up and tore his garments and lay down on the ground. All his servants were standing there with torn garments as well.

32 Jonadab, the son of David’s brother Shimeah, said, “My lord should not say, ‘They have killed all the young men who are the king’s sons.’ For only Amnon is dead. This is what Absalom has talked about[af] from the day that Amnon[ag] humiliated his sister Tamar. 33 Now don’t let my lord the king be concerned about the report that has come saying, ‘All the king’s sons are dead.’ It is only Amnon who is dead.”

34 In the meantime Absalom fled. When the servant who was the watchman looked up, he saw many people coming from the west[ah] on a road beside the hill. 35 Jonadab said to the king, “Look! The king’s sons have come! It’s just as I said.”

36 Just as he finished speaking, the king’s sons arrived, wailing and weeping.[ai] The king and all his servants wept loudly[aj] as well. 37 But Absalom fled and went to King Talmai son of Ammihud of Geshur. And David[ak] grieved over his son every day.

38 After Absalom fled and went to Geshur, he remained there for three years. 39 The king longed[al] to go to Absalom, for he had since been consoled over the death of Amnon.[am]

Footnotes:

  1. 2 Samuel 13:1 tn Heb “Amnon the son of David loved her.” The following verse indicates the extreme nature of his infatuation, so the translation uses “madly in love” here.sn Amnon was the half-brother of Tamar; Absalom was her full blood-brother.
  2. 2 Samuel 13:2 tn Heb “and there was distress to Amnon so that he made himself sick.”
  3. 2 Samuel 13:4 tn Heb “and he said to him.”
  4. 2 Samuel 13:4 tn A more idiomatic translation might be “Why are you of all people…?”
  5. 2 Samuel 13:5 tn This verb is used in the Hitpael stem only in this chapter of the Hebrew Bible. With the exception of v. 2 it describes not a real sickness but one pretended in order to entrap Tamar. The Hitpael sometimes, as here, describes the subject making oneself appear to be of a certain character. On this use of the stem, see GKC 149-50 §54.e.
  6. 2 Samuel 13:8 tn Heb “in his sight.”
  7. 2 Samuel 13:8 tn Heb “the cakes.”
  8. 2 Samuel 13:9 tn Heb “from upon me.”
  9. 2 Samuel 13:9 tc A few medieval Hebrew mss supported by the LXX and Vulgate read the Hiphil וַיּוֹצִיאוּ (vayyotsiʾu) “and they removed everyone,” rather than the MT’s Qal וַיֵּצְאוּ (vayyetseʾu, “they left”). This verb would then match the instructions more closely.
  10. 2 Samuel 13:11 tn Heb “lie with me” (so NAB, NASB, NRSV); NCV “come and have sexual relations with me.”
  11. 2 Samuel 13:13 tn Heb “and you will be like one of the fools.”
  12. 2 Samuel 13:13 tn Heb “Now.”
  13. 2 Samuel 13:14 tn Heb “to her voice.”
  14. 2 Samuel 13:14 tn Heb “and he humiliated her and lay with her.”
  15. 2 Samuel 13:15 tn Heb “and Amnon hated her with very great hatred.”
  16. 2 Samuel 13:15 tn Heb “for greater was the hatred with which he hated her than the love with which he loved her.”
  17. 2 Samuel 13:16 tn Heb “No, because this great evil is [worse] than the other which you did with me, by sending me away.” Perhaps the broken syntax reflects her hysteria and outrage.
  18. 2 Samuel 13:17 tn Heb “send this [one] from upon me to the outside.”
  19. 2 Samuel 13:18 tn The Hebrew expression used here (כְּתֹנֶת פַּסִּים, ketonet passim) is found only here and in Gen 37:3, 23, 32. Hebrew פַּס (pas) can refer to the palm of the hand or the sole of the foot; here the idea is probably that of a long robe reaching to the feet and having sleeves reaching to the wrists. The notion of a “coat of many colors” (KJV, ASV “garment of divers colors”), a familiar translation for the phrase in Genesis, is based primarily on the translation adopted in the LXX χιτῶνα ποικίλον (chitōna poikilon) and does not have a great deal of support.
  20. 2 Samuel 13:18 tn Heb “his”; the referent (Amnon) has been specified in the translation for clarity.
  21. 2 Samuel 13:18 tn The Hebrew verb is a perfect with nonconsecutive vav, probably indicating an action (locking the door) that complements the preceding one (pushing her out the door).
  22. 2 Samuel 13:20 tn Heb “Don’t set your heart to this thing!” Elsewhere this phrase means to disregard or not pay attention to something (e.g. Exod 7:23). It is a callous thing to say to Tamar, but to the degree that what he said becomes known, it misleads people from understanding that he is personally plotting revenge (13:22, 28).
  23. 2 Samuel 13:21 tc The LXX and part of the Old Latin tradition include the following addition to v. 21, also included in some English versions (e.g., NAB, NRSV, CEV): “But he did not grieve the spirit of Amnon his son, because he loved him, since he was his firstborn.” Note David’s attitude toward his son Adonijah in 1 Kgs 1:6.
  24. 2 Samuel 13:24 tn Heb “your servant has sheepshearers.” The phrase “your servant” also occurs at the end of the verse and is translated as "me".
  25. 2 Samuel 13:25 tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.
  26. 2 Samuel 13:25 tc Here and in v. 27 the translation follows 4QSama ויפצר (vayyiftsar, “and he pressed”) rather than the MT וַיִּפְרָץ (vayyifrats, “and he broke through”). This emended reading seems also to underlie the translations of the LXX (καὶ ἐβιάσατο, kai ebiasato), the Syriac Peshitta (weʾalseh), and Vulgate (cogeret eum).
  27. 2 Samuel 13:25 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
  28. 2 Samuel 13:25 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
  29. 2 Samuel 13:26 tn Heb “and not.”
  30. 2 Samuel 13:28 tn Heb “when good is the heart of Amnon with wine.”
  31. 2 Samuel 13:28 tn Heb “and become sons of valor.”
  32. 2 Samuel 13:32 tn Heb “it was placed on the mouth of Absalom.”
  33. 2 Samuel 13:32 tn Heb “he”; the referent (Amnon) has been specified in the translation for clarity.
  34. 2 Samuel 13:34 tn Heb “behind him.”
  35. 2 Samuel 13:36 tn Heb “and they lifted their voice and wept.”
  36. 2 Samuel 13:36 tn Heb “with a great weeping.”
  37. 2 Samuel 13:37 tc The Hebrew text leaves the word “David” to be inferred. The Syriac Peshitta and Vulgate add the word “David.” Most of the Greek tradition includes the words “King David” here.
  38. 2 Samuel 13:39 tc The translation follows 4QSama in reading רוּחַ הַמֶּלֶךְ (ruakh hammelekh, “the spirit of the king”) rather than the MT דָּוִד הַמֶּלֶךְ (david hammelekh, “David the king”). The understanding reflected in the translation above is that David, though alienated during this time from his son Absalom, still had an abiding love and concern for him. He longed for reconciliation with him. A rather different interpretation of the verse supposes that David’s interest in taking military action against Absalom grew slack with the passing of time, and this in turn enabled David’s advisers to encourage him toward reconciliation with Absalom. For the latter view, see P. K. McCarter, II Samuel (AB), 344, and cf. CEV.
  39. 2 Samuel 13:39 tn Heb “was consoled over Amnon, because he was dead.”
New English Translation (NET)

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John 17

Jesus Prays for the Father to Glorify Him

17 When Jesus had finished saying these things, he looked upward[a] to heaven[b] and said, “Father, the time[c] has come. Glorify your Son, so that your[d] Son may glorify you— 2 just as you have given him authority over all humanity,[e] so that he may give eternal life to everyone you have given him.[f] 3 Now this[g] is eternal life[h]—that they know you, the only true God, and Jesus Christ,[i] whom you sent. 4 I glorified you on earth by completing[j] the work you gave me to do.[k] 5 And now, Father, glorify me at your side[l] with the glory I had with you before the world was created.[m]

Jesus Prays for the Disciples

6 “I have revealed[n] your name[o] to the men[p] you gave me out of the world. They belonged to you,[q] and you gave them to me, and they have obeyed[r] your word. 7 Now they understand[s] that everything[t] you have given me comes from you, 8 because I have given them the words you have given me. They[u] accepted[v] them[w] and really[x] understand[y] that I came from you, and they believed that you sent me. 9 I am praying[z] on behalf of them. I am not praying[aa] on behalf of the world, but on behalf of those you have given me, because they belong to you.[ab] 10 Everything[ac] I have belongs to you,[ad] and everything you have belongs to me,[ae] and I have been glorified by them.[af] 11 I[ag] am no longer in the world, but[ah] they are in the world, and I am coming to you. Holy Father, keep them safe[ai] in your name[aj] that you have given me, so that they may be one just as we are one.[ak] 12 When I was with them I kept them safe[al] and watched over them[am] in your name[an] that you have given me. Not one[ao] of them was lost except the one destined for destruction,[ap] so that the scripture could be fulfilled.[aq] 13 But now I am coming to you, and I am saying these things in the world, so they may experience[ar] my joy completed[as] in themselves. 14 I have given them your word,[at] and the world has hated them, because they do not belong to the world,[au] just as I do not belong to the world.[av] 15 I am not asking you to take them out of the world, but that you keep them safe[aw] from the evil one.[ax] 16 They do not belong to the world[ay] just as I do not belong to the world.[az] 17 Set them apart[ba] in the truth; your word is truth. 18 Just as you sent me into the world, so I sent them into the world.[bb] 19 And I set myself apart[bc] on their behalf,[bd] so that they too may be truly set apart.[be]

Jesus Prays for Believers Everywhere

20 “I am not praying[bf] only on their behalf, but also on behalf of those who believe[bg] in me through their testimony,[bh] 21 that they will all be one, just as you, Father, are in me and I am in you. I pray[bi] that they will be in us, so that the world will believe that you sent me. 22 The glory[bj] you gave to me I have given to them, that they may be one just as we are one— 23 I in them and you in me—that they may be completely one,[bk] so that the world will know that you sent me, and you have loved them just as you have loved me.

24 “Father, I want those you have given me to be with me where I am,[bl] so that they can see my glory that you gave me because you loved me before the creation of the world[bm] . 25 Righteous Father, even if the world does not know you, I know you, and these men[bn] know that you sent me. 26 I made known your name[bo] to them, and I will continue to make it known,[bp] so that the love you have loved me with may be in them, and I may be in them.”

Footnotes:

  1. John 17:1 tn Grk “he raised his eyes” (an idiom).sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.
  2. John 17:1 tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
  3. John 17:1 tn Grk “the hour.”sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.
  4. John 17:1 tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, ho huios) here, while the majority (C3 L Ψ ƒ13 33 M) read “your Son also” (καὶ ὁ υἱὸς σου, kai ho huios sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.tn Grk “the Son”; “your” has been added here for English stylistic reasons.
  5. John 17:2 tn Or “all people”; Grk “all flesh.”
  6. John 17:2 tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”
  7. John 17:3 tn Using αὕτη δέ (hautē de) to introduce an explanation is typical Johannine style; it was used before in John 1:19; 3:19, and 15:12.
  8. John 17:3 sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Christos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginōskō) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.
  9. John 17:3 tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
  10. John 17:4 tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiōsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.sn By completing the work. The idea of Jesus being sent into the world on a mission has been mentioned before, significantly in 3:17. It was even alluded to in the immediately preceding verse here (17:3). The completion of the “work” the Father had sent him to accomplish was mentioned by Jesus in 4:34 and 5:36. What is the nature of the “work” the Father has given the Son to accomplish? It involves the Son’s mission to be the Savior of the world, as 3:17 indicates. But this is accomplished specifically through Jesus’ sacrificial death on the cross (a thought implied by the reference to the Father “giving” the Son in 3:16). It is not without significance that Jesus’ last word from the cross is “It is completed” (19:30).
  11. John 17:4 tn Grk “the work that you gave to me so that I may do it.”
  12. John 17:5 tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pros ton theon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.
  13. John 17:5 tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.sn It is important to note that although Jesus prayed for a return to the glory he had at the Father’s side before the world was created, he was not praying for a “de-incarnation.” His humanity which he took on at the incarnation (John 1:14) remains, though now glorified.
  14. John 17:6 tn Or “made known,” “disclosed.”
  15. John 17:6 sn Mention of the Father’s name occurs again in 17:11, 12, 26, but not often elsewhere in the Gospel of John (only in 5:43; 10:25; 12:28). In one sense the name represents the person (cf. John 1:12) and thus Jesus by saying that he has revealed the Father’s name is saying that he has fully revealed who God is and what he is like (cf. John 1:18; 14:9). But there is probably a further meaning as well in John’s Gospel: Jesus himself is identified with God repeatedly (10:30; 14:11, etc.) and nowhere is this more apparent than in Jesus’ absolute uses of the phrase “I am” without a predicate (8:24, 28, 58; 13:19). The name of the Father which Jesus has revealed to his disciples is thus the divine Name revealed to Moses in Exod 3:14 (R. E. Brown, John [AB], 2:755-56). See also Isa 62:2; 65:15-16.
  16. John 17:6 tn Here “men” is retained as a translation for ἀνθρώποις (anthrōpois) rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.
  17. John 17:6 tn Grk “Yours they were.”
  18. John 17:6 tn Or “have kept.”
  19. John 17:7 tn Or “they have come to know,” or “they have learned.”
  20. John 17:7 tn Grk “all things.”
  21. John 17:8 tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
  22. John 17:8 tn Or “received.”
  23. John 17:8 tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
  24. John 17:8 tn Or “truly.”
  25. John 17:8 tn Or have come to know.”
  26. John 17:9 tn Grk “I am asking.”
  27. John 17:9 tn Grk “I am not asking.”
  28. John 17:9 tn Or “because they are yours.”
  29. John 17:10 tn Grk And all things.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
  30. John 17:10 tn Or “Everything I have is yours.”
  31. John 17:10 tn Or “everything you have is mine.”
  32. John 17:10 tn Or “I have been honored among them.”sn The theme of glory with which Jesus began this prayer in 17:1-5 now recurs. Jesus said that he had been glorified by his disciples, but in what sense was this true? Jesus had manifested his glory to them in all of the sign-miracles which he had performed, beginning with the miracle at the wedding feast in Cana (2:11). He could now say that he had been glorified by them in the light of what he had already said in vv. 7-8, that the disciples had come to know that he had come from the Father and been sent by the Father. He would, of course, be glorified by them further after the resurrection, as they carried on his ministry after his departure.
  33. John 17:11 tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
  34. John 17:11 tn The context indicates that this should be translated as an adversative or contrastive conjunction.
  35. John 17:11 tn Or “protect them”; Grk “keep them.”
  36. John 17:11 tn Or “by your name.”sn See the note on name in John 17:6.
  37. John 17:11 tn The second repetition of “one” is implied, and is supplied here for clarity.
  38. John 17:12 tn Or “I protected them”; Grk “I kept them.”
  39. John 17:12 tn Grk “and guarded them.”
  40. John 17:12 tn Or “by your name.”
  41. John 17:12 tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
  42. John 17:12 tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).sn The one destined to destruction refers to Judas. Clearly in John’s Gospel Judas is portrayed as a tool of Satan. He is described as “the devil” in 6:70. In 13:2 Satan put into Judas’ heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness (13:30). Cf. 2 Thess 2:3, where this same Greek phrase (“the son of destruction”; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days.
  43. John 17:12 sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.
  44. John 17:13 tn Grk “they may have.”
  45. John 17:13 tn Or “fulfilled.”
  46. John 17:14 tn Or “your message.”
  47. John 17:14 tn Grk “because they are not of the world.”
  48. John 17:14 tn Grk “just as I am not of the world.”
  49. John 17:15 tn Or “that you protect them”; Grk “that you keep them.”
  50. John 17:15 tn The phrase “the evil one” is a reference to Satan. The genitive substantival adjective τοῦ πονηροῦ (tou ponērou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponēron), “that which is evil,” or the masculine ὁ πονηρός (ho ponēros), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14; 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.
  51. John 17:16 tn Grk “they are not of the world.” This is a repetition of the second half of v. 14. The only difference is in word order: Verse 14 has οὐκ εἰσὶν ἐκ τοῦ κόσμου (ouk eisin ek tou kosmou), while here the prepositional phrase is stated first: ἐκ τοῦ κόσμου οὐκ εἰσίν (ek tou kosmou ouk eisin). This gives additional emphasis to the idea of the prepositional phrase, i.e., origin, source, or affiliation.
  52. John 17:16 tn Grk “just as I am not of the world.”
  53. John 17:17 tn Or “Consecrate them” or “Sanctify them.”sn The Greek word translated set…apart (ἁγιάζω, hagiazō) is used here in its normal sense of being dedicated, consecrated, or set apart. The sphere in which the disciples are to be set apart is in the truth. In 3:21 the idea of “practicing” (Grk “doing”) the truth was introduced; in 8:32 Jesus told some of his hearers that if they continued in his word they would truly be his disciples, and would know the truth, and the truth would make them free. These disciples who are with Jesus now for the Farewell Discourse have continued in his word (except for Judas Iscariot, who has departed), and they do know the truth about who Jesus is and why he has come into the world (17:8). Thus Jesus can ask the Father to set them apart in this truth as he himself is set apart, so that they might carry on his mission in the world after his departure (note the following verse).
  54. John 17:18 sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned.
  55. John 17:19 tn Or “I sanctify.”sn In what sense does Jesus refer to his own ‘sanctification’ with the phrase I set myself apart? In 10:36 Jesus referred to himself as “the one whom the Father sanctified and sent into the world,” which seems to look at something already accomplished. Here, however, it is something he does on behalf of the disciples (on their behalf) and this suggests a reference to his impending death on the cross. There is in fact a Johannine wordplay here based on slightly different meanings for the Greek verb translated set apart (ἁγιάζω, hagiazō). In the sense it was used in 10:36 of Jesus and in 17:17 and here to refer to the disciples, it means to set apart in the sense that prophets (cf. Jer 1:5) and priests (Exod 40:13, Lev 8:30, and 2 Chr 5:11) were consecrated (or set apart) to perform their tasks. But when Jesus speaks of setting himself apart (consecrating or dedicating himself) on behalf of the disciples here in 17:19 the meaning is closer to the consecration of a sacrificial animal (Deut 15:19). Jesus is “setting himself apart,” i.e., dedicating himself, to do the will of the Father, that is, to go to the cross on the disciples’ behalf (and of course on behalf of their successors as well).
  56. John 17:19 tn Or “for their sake.”
  57. John 17:19 tn Or “they may be truly consecrated,” or “they may be truly sanctified.”
  58. John 17:20 tn Or “I do not pray.”
  59. John 17:20 tn Although πιστευόντων (pisteuontōn) is a present participle, it must in context carry futuristic force. The disciples whom Jesus is leaving behind will carry on his ministry and in doing so will see others come to trust in him. This will include not only Jewish Christians, but other Gentile Christians who are “not of this fold” (10:16), and thus Jesus’ prayer for unity is especially appropriate in light of the probability that most of the readers of the Gospel are Gentiles (much as Paul stresses unity between Jewish and Gentile Christians in Eph 2:10-22).
  60. John 17:20 tn Grk “their word.”
  61. John 17:21 tn The words “I pray” are repeated from the first part of v. 20 for clarity.
  62. John 17:22 tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
  63. John 17:23 tn Or “completely unified.”
  64. John 17:24 tn Grk “the ones you have given me, I want these to be where I am with me.”
  65. John 17:24 tn Grk “before the foundation of the world.”
  66. John 17:25 tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν (egnōsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20).
  67. John 17:26 sn The theme of the revelation of the Father’s name is picked up from John 17:6 and refers to Jesus’ revelation of the divine Name of Exod 3:14 in his person (see additional discussion at 17:6).
  68. John 17:26 tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).
New English Translation (NET)

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Psalm 119:81-96

כ (Kaf)

81 I desperately long for[a] your deliverance.
I find hope in your word.
82 My eyes grow tired as I wait for your promise to be fulfilled.[b]
I say,[c] “When will you comfort me?”
83 For[d] I am like a wineskin[e] dried up in smoke.[f]
I do not forget your statutes.
84 How long must your servant endure this?[g]
When will you judge those who pursue me?
85 The arrogant dig pits to trap me,[h]
which violates your law.[i]
86 All your commands are reliable.
I am pursued without reason.[j] Help me!
87 They have almost destroyed me here on the earth,
but I do not reject your precepts.
88 Revive me with[k] your loyal love,
that I might keep[l] the rules you have revealed.[m]

ל (Lamed)

89 O Lord, your instructions endure;
they stand secure in heaven.[n]
90 You demonstrate your faithfulness to all generations.[o]
You established the earth and it stood firm.
91 Today they stand firm by your decrees,
for all things are your servants.
92 If I had not found encouragement in your law,[p]
I would have died in my sorrow.[q]
93 I will never forget your precepts,
for by them you have revived me.
94 I belong to you. Deliver me!
For I seek your precepts.
95 The wicked prepare to kill me,[r]
yet I concentrate on your rules.
96 I realize that everything has its limits,
but your commands are beyond full comprehension.[s]

Footnotes:

  1. Psalm 119:81 tn Heb “my soul pines for.” See Ps 84:2.
  2. Psalm 119:82 tn Heb “my eyes fail for your word.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See Ps 69:3.
  3. Psalm 119:82 tn Heb “saying.”
  4. Psalm 119:83 tn Or “even though.”
  5. Psalm 119:83 tn The Hebrew word נֹאד (noʾd, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20).
  6. Psalm 119:83 tn Heb “in the smoke.”
  7. Psalm 119:84 tn Heb “How long are the days of your servant?”
  8. Psalm 119:85 tn Heb “for me.”
  9. Psalm 119:85 tn Heb “which [is] not according to your law.”
  10. Psalm 119:86 sn God’s commands are a reliable guide to right and wrong. By keeping them the psalmist is doing what is right, yet he is still persecuted.
  11. Psalm 119:88 tn Heb “according to.”
  12. Psalm 119:88 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
  13. Psalm 119:88 tn Heb “of your mouth.”
  14. Psalm 119:89 tn Heb “Forever, O Lord, your word stands firm in heaven,” or “Forever, O Lord, [is] your word; it stands firm in heaven.” The translation assumes that “your word” refers here to the body of divine instructions contained in the law (note the frequent references to the law in vv. 92-96). See vv. 9, 16-17, 57, 101, 105, 130, 139 and 160-61. The reference in v. 86 to God’s law being faithful favors this interpretation. Another option is that “your word” refers to God’s assuring word of promise, mentioned in vv. 25, 28, 42, 65, 74, 81, 107, 114, 147 and 169. In this case one might translate, “O Lord, your promise is reliable, it stands firm in heaven.”
  15. Psalm 119:90 tn Heb “to a generation and a generation [is] your faithfulness.”
  16. Psalm 119:92 tn Heb “if your law had not been my delight.”
  17. Psalm 119:92 tn Or “my suffering.”
  18. Psalm 119:95 tn Heb “the wicked wait for me to kill me.”
  19. Psalm 119:96 tn Heb “to every perfection I have seen an end, your command is very wide.” God’s law is beyond full comprehension, which is why the psalmist continually studies it (vv. 95, 97).
New English Translation (NET)

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Proverbs 16:6-7

6 Through loyal love and truth[a] iniquity is appeased;[b]
through fearing the Lord[c] one avoids[d] evil.[e]
7 When a person’s[f] ways are pleasing to the Lord,[g]
he[h] even reconciles his enemies to himself.[i]

Footnotes:

  1. Proverbs 16:6 sn These two words are often found together to form a nominal hendiadys: “faithful loyal love.” The couplet often characterizes the Lord, but here in parallel to the fear of the Lord it refers to the faithfulness of the believer. Such faith and faithfulness bring atonement for sin.
  2. Proverbs 16:6 tn Heb “is atoned”; KJV “is purged”; NAB “is expiated.” The verb is from I כָּפַר (kafar, “to atone; to expiate; to pacify; to appease”; HALOT 493-94 s.v. I כפר). This root should not be confused with the identically spelled Homonym II כָּפַר (kafar, “to cover over”; HALOT 494 s.v. II *כפר). Atonement in the OT expiated sins, it did not merely cover them over (cf. NLT). C. H. Toy explains the meaning by saying it affirms that the divine anger against sin is turned away and man’s relation to God is as though he had not sinned (Proverbs [ICC], 322). Genuine repentance, demonstrated by loyalty and truthfulness, appeases the anger of God against one’s sin.
  3. Proverbs 16:6 tn Heb “fear of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as an objective genitive: “fearing the Lord.”
  4. Proverbs 16:6 tn Heb “turns away from”; NASB “keeps away from.”
  5. Proverbs 16:6 sn The Hebrew word translated “evil” (רַע, raʿ) can in some contexts mean “calamity” or “disaster,” but here it seems more likely to mean “evil” in the sense of sin. Faithfulness to the Lord brings freedom from sin. The verse uses synonymous parallelism with a variant: One half speaks of atonement for sin because of the life of faith, and the other of avoidance of sin because of the fear of the Lord.
  6. Proverbs 16:7 tn Heb “ways of a man.”
  7. Proverbs 16:7 tn The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the Lord” = “when the Lord is pleased with.” So the condition set down for the second colon is a lifestyle that is pleasing to God.
  8. Proverbs 16:7 tn The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the Lord—it is his lifestyle that disarms his enemies. W. McKane comments that the righteous have the power to mend relationships (Proverbs [OTL], 491); see, e.g., 10:13; 14:9; 15:1; 25:21-22). The life that is pleasing to God will be above reproach and find favor with others. Some would interpret this to mean that God makes his enemies to be at peace with him (cf. KJV, NAB, NASB, NIV, NLT). This is workable, but in this passage it would seem God would do this through the pleasing life of the believer (cf. NCV, TEV, CEV).
  9. Proverbs 16:7 tn Heb “even his enemies he makes to be at peace with him.”
New English Translation (NET)

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