The Daily Audio Bible Reading for Monday December 28, 2020 (NIV)

Zechariah 12-13

Future Deliverance for Jerusalem

12 This[a] message concerning the fate of Israel came from the Lord: “This message is from the Lord, who stretched out the heavens, laid the foundations of the earth, and formed the human spirit. I will make Jerusalem like an intoxicating drink that makes the nearby nations stagger when they send their armies to besiege Jerusalem and Judah. On that day I will make Jerusalem an immovable rock. All the nations will gather against it to try to move it, but they will only hurt themselves.

“On that day,” says the Lord, “I will cause every horse to panic and every rider to lose his nerve. I will watch over the people of Judah, but I will blind all the horses of their enemies. And the clans of Judah will say to themselves, ‘The people of Jerusalem have found strength in the Lord of Heaven’s Armies, their God.’

“On that day I will make the clans of Judah like a flame that sets a woodpile ablaze or like a burning torch among sheaves of grain. They will burn up all the neighboring nations right and left, while the people living in Jerusalem remain secure.

“The Lord will give victory to the rest of Judah first, before Jerusalem, so that the people of Jerusalem and the royal line of David will not have greater honor than the rest of Judah. On that day the Lord will defend the people of Jerusalem; the weakest among them will be as mighty as King David! And the royal descendants will be like God, like the angel of the Lord who goes before them! For on that day I will begin to destroy all the nations that come against Jerusalem.

10 “Then I will pour out a spirit[b] of grace and prayer on the family of David and on the people of Jerusalem. They will look on me whom they have pierced and mourn for him as for an only son. They will grieve bitterly for him as for a firstborn son who has died. 11 The sorrow and mourning in Jerusalem on that day will be like the great mourning for Hadad-rimmon in the valley of Megiddo.

12 “All Israel will mourn, each clan by itself, and with the husbands separate from their wives. The clan of David will mourn alone, as will the clan of Nathan, 13 the clan of Levi, and the clan of Shimei. 14 Each of the surviving clans from Judah will mourn separately, and with the husbands separate from their wives.

A Fountain of Cleansing

13 “On that day a fountain will be opened for the dynasty of David and for the people of Jerusalem, a fountain to cleanse them from all their sins and impurity.

“And on that day,” says the Lord of Heaven’s Armies, “I will erase idol worship throughout the land, so that even the names of the idols will be forgotten. I will remove from the land both the false prophets and the spirit of impurity that came with them. If anyone continues to prophesy, his own father and mother will tell him, ‘You must die, for you have prophesied lies in the name of the Lord.’ And as he prophesies, his own father and mother will stab him.

“On that day people will be ashamed to claim the prophetic gift. No one will pretend to be a prophet by wearing prophet’s clothes. He will say, ‘I’m no prophet; I’m a farmer. I began working for a farmer as a boy.’ And if someone asks, ‘Then what about those wounds on your chest?[c]’ he will say, ‘I was wounded at my friends’ house!’

The Scattering of the Sheep

“Awake, O sword, against my shepherd,
the man who is my partner,”
says the Lord of Heaven’s Armies.
“Strike down the shepherd,
and the sheep will be scattered,
and I will turn against the lambs.
Two-thirds of the people in the land
will be cut off and die,” says the Lord.
“But one-third will be left in the land.
I will bring that group through the fire
and make them pure.
I will refine them like silver
and purify them like gold.
They will call on my name,
and I will answer them.
I will say, ‘These are my people,’
and they will say, ‘The Lord is our God.’”

Footnotes:

  1. 12:1 Hebrew An Oracle: This.
  2. 12:10 Or the Spirit.
  3. 13:6 Hebrew wounds between your hands?
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Revelation 19

Songs of Victory in Heaven

19 After this, I heard what sounded like a vast crowd in heaven shouting,

“Praise the Lord![a]
Salvation and glory and power belong to our God.
His judgments are true and just.
He has punished the great prostitute
who corrupted the earth with her immorality.
He has avenged the murder of his servants.”

And again their voices rang out:

“Praise the Lord!
The smoke from that city ascends forever and ever!”

Then the twenty-four elders and the four living beings fell down and worshiped God, who was sitting on the throne. They cried out, “Amen! Praise the Lord!”

And from the throne came a voice that said,

“Praise our God,
all his servants,
all who fear him,
from the least to the greatest.”

Then I heard again what sounded like the shout of a vast crowd or the roar of mighty ocean waves or the crash of loud thunder:

“Praise the Lord!
For the Lord our God,[b] the Almighty, reigns.
Let us be glad and rejoice,
and let us give honor to him.
For the time has come for the wedding feast of the Lamb,
and his bride has prepared herself.
She has been given the finest of pure white linen to wear.”
For the fine linen represents the good deeds of God’s holy people.

And the angel said to me, “Write this: Blessed are those who are invited to the wedding feast of the Lamb.” And he added, “These are true words that come from God.”

10 Then I fell down at his feet to worship him, but he said, “No, don’t worship me. I am a servant of God, just like you and your brothers and sisters[c] who testify about their faith in Jesus. Worship only God. For the essence of prophecy is to give a clear witness for Jesus.[d]

The Rider on the White Horse

11 Then I saw heaven opened, and a white horse was standing there. Its rider was named Faithful and True, for he judges fairly and wages a righteous war. 12 His eyes were like flames of fire, and on his head were many crowns. A name was written on him that no one understood except himself. 13 He wore a robe dipped in blood, and his title was the Word of God. 14 The armies of heaven, dressed in the finest of pure white linen, followed him on white horses. 15 From his mouth came a sharp sword to strike down the nations. He will rule them with an iron rod. He will release the fierce wrath of God, the Almighty, like juice flowing from a winepress. 16 On his robe at his thigh[e] was written this title: King of all kings and Lord of all lords.

17 Then I saw an angel standing in the sun, shouting to the vultures flying high in the sky: “Come! Gather together for the great banquet God has prepared. 18 Come and eat the flesh of kings, generals, and strong warriors; of horses and their riders; and of all humanity, both free and slave, small and great.”

19 Then I saw the beast and the kings of the world and their armies gathered together to fight against the one sitting on the horse and his army. 20 And the beast was captured, and with him the false prophet who did mighty miracles on behalf of the beast—miracles that deceived all who had accepted the mark of the beast and who worshiped his statue. Both the beast and his false prophet were thrown alive into the fiery lake of burning sulfur. 21 Their entire army was killed by the sharp sword that came from the mouth of the one riding the white horse. And the vultures all gorged themselves on the dead bodies.

Footnotes:

  1. 19:1 Greek Hallelujah; also in 19:3, 4, 6. Hallelujah is the transliteration of a Hebrew term that means “Praise the Lord.”
  2. 19:6 Some manuscripts read the Lord God.
  3. 19:10a Greek brothers.
  4. 19:10b Or is the message confirmed by Jesus.
  5. 19:16 Or On his robe and thigh.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Psalm 147

Psalm 147

Praise the Lord!

How good to sing praises to our God!
How delightful and how fitting!
The Lord is rebuilding Jerusalem
and bringing the exiles back to Israel.
He heals the brokenhearted
and bandages their wounds.
He counts the stars
and calls them all by name.
How great is our Lord! His power is absolute!
His understanding is beyond comprehension!
The Lord supports the humble,
but he brings the wicked down into the dust.

Sing out your thanks to the Lord;
sing praises to our God with a harp.
He covers the heavens with clouds,
provides rain for the earth,
and makes the grass grow in mountain pastures.
He gives food to the wild animals
and feeds the young ravens when they cry.
10 He takes no pleasure in the strength of a horse
or in human might.
11 No, the Lord’s delight is in those who fear him,
those who put their hope in his unfailing love.

12 Glorify the Lord, O Jerusalem!
Praise your God, O Zion!
13 For he has strengthened the bars of your gates
and blessed your children within your walls.
14 He sends peace across your nation
and satisfies your hunger with the finest wheat.
15 He sends his orders to the world—
how swiftly his word flies!
16 He sends the snow like white wool;
he scatters frost upon the ground like ashes.
17 He hurls the hail like stones.[a]
Who can stand against his freezing cold?
18 Then, at his command, it all melts.
He sends his winds, and the ice thaws.
19 He has revealed his words to Jacob,
his decrees and regulations to Israel.
20 He has not done this for any other nation;
they do not know his regulations.

Praise the Lord!

Footnotes:

  1. 147:17 Hebrew like bread crumbs.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Proverbs 31:1-7

The Sayings of King Lemuel

31 The sayings of King Lemuel contain this message,[a] which his mother taught him.

O my son, O son of my womb,
O son of my vows,
do not waste your strength on women,
on those who ruin kings.

It is not for kings, O Lemuel, to guzzle wine.
Rulers should not crave alcohol.
For if they drink, they may forget the law
and not give justice to the oppressed.
Alcohol is for the dying,
and wine for those in bitter distress.
Let them drink to forget their poverty
and remember their troubles no more.

Footnotes:

  1. 31:1 Or of Lemuel, king of Massa; or of King Lemuel, an oracle.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


The Daily Audio Bible Reading for Sunday December 27, 2020 (NIV)

Zechariah 10-11

The Lord Will Restore His People

10 Ask the Lord for rain in the spring,
for he makes the storm clouds.
And he will send showers of rain
so every field becomes a lush pasture.
Household gods give worthless advice,
fortune-tellers predict only lies,
and interpreters of dreams pronounce
falsehoods that give no comfort.
So my people are wandering like lost sheep;
they are attacked because they have no shepherd.

“My anger burns against your shepherds,
and I will punish these leaders.[a]
For the Lord of Heaven’s Armies has arrived
to look after Judah, his flock.
He will make them strong and glorious,
like a proud warhorse in battle.
From Judah will come the cornerstone,
the tent peg,
the bow for battle,
and all the rulers.
They will be like mighty warriors in battle,
trampling their enemies in the mud under their feet.
Since the Lord is with them as they fight,
they will overthrow even the enemy’s horsemen.

“I will strengthen Judah and save Israel[b];
I will restore them because of my compassion.
It will be as though I had never rejected them,
for I am the Lord their God, who will hear their cries.
The people of Israel[c] will become like mighty warriors,
and their hearts will be made happy as if by wine.
Their children, too, will see it and be glad;
their hearts will rejoice in the Lord.
When I whistle to them, they will come running,
for I have redeemed them.
From the few who are left,
they will grow as numerous as they were before.
Though I have scattered them like seeds among the nations,
they will still remember me in distant lands.
They and their children will survive
and return again to Israel.
10 I will bring them back from Egypt
and gather them from Assyria.
I will resettle them in Gilead and Lebanon
until there is no more room for them all.
11 They will pass safely through the sea of distress,[d]
for the waves of the sea will be held back,
and the waters of the Nile will dry up.
The pride of Assyria will be crushed,
and the rule of Egypt will end.
12 By my power[e] I will make my people strong,
and by my authority they will go wherever they wish.
I, the Lord, have spoken!”

11 Open your doors, Lebanon,
so that fire may devour your cedar forests.
Weep, you cypress trees, for all the ruined cedars;
the most majestic ones have fallen.
Weep, you oaks of Bashan,
for the thick forests have been cut down.
Listen to the wailing of the shepherds,
for their rich pastures are destroyed.
Hear the young lions roaring,
for their thickets in the Jordan Valley are ruined.

The Good and Evil Shepherds

This is what the Lord my God says: “Go and care for the flock that is intended for slaughter. The buyers slaughter their sheep without remorse. The sellers say, ‘Praise the Lord! Now I’m rich!’ Even the shepherds have no compassion for them. Likewise, I will no longer have pity on the people of the land,” says the Lord. “I will let them fall into each other’s hands and into the hands of their king. They will turn the land into a wilderness, and I will not rescue them.”

So I cared for the flock intended for slaughter—the flock that was oppressed. Then I took two shepherd’s staffs and named one Favor and the other Union. I got rid of their three evil shepherds in a single month.

But I became impatient with these sheep, and they hated me, too. So I told them, “I won’t be your shepherd any longer. If you die, you die. If you are killed, you are killed. And let those who remain devour each other!”

10 Then I took my staff called Favor and cut it in two, showing that I had revoked the covenant I had made with all the nations. 11 That was the end of my covenant with them. The suffering flock was watching me, and they knew that the Lord was speaking through my actions.

12 And I said to them, “If you like, give me my wages, whatever I am worth; but only if you want to.” So they counted out for my wages thirty pieces of silver.

13 And the Lord said to me, “Throw it to the potter[f]”—this magnificent sum at which they valued me! So I took the thirty coins and threw them to the potter in the Temple of the Lord.

14 Then I took my other staff, Union, and cut it in two, showing that the bond of unity between Judah and Israel was broken.

15 Then the Lord said to me, “Go again and play the part of a worthless shepherd. 16 This illustrates how I will give this nation a shepherd who will not care for those who are dying, nor look after the young, nor heal the injured, nor feed the healthy. Instead, this shepherd will eat the meat of the fattest sheep and tear off their hooves.

17 “What sorrow awaits this worthless shepherd
who abandons the flock!
The sword will cut his arm
and pierce his right eye.
His arm will become useless,
and his right eye completely blind.”

Footnotes:

  1. 10:3 Or these male goats.
  2. 10:6 Hebrew save the house of Joseph.
  3. 10:7 Hebrew of Ephraim.
  4. 10:11 Or the sea of Egypt, referring to the Red Sea.
  5. 10:12 Hebrew In the Lord.
  6. 11:13 Syriac version reads into the treasury; also in 11:13b. Compare Matt 27:6-10.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Revelation 18

The Fall of Babylon

18 After all this I saw another angel come down from heaven with great authority, and the earth grew bright with his splendor. He gave a mighty shout:

“Babylon is fallen—that great city is fallen!
She has become a home for demons.
She is a hideout for every foul[a] spirit,
a hideout for every foul vulture
and every foul and dreadful animal.[b]
For all the nations have fallen[c]
because of the wine of her passionate immorality.
The kings of the world
have committed adultery with her.
Because of her desires for extravagant luxury,
the merchants of the world have grown rich.”

Then I heard another voice calling from heaven,

“Come away from her, my people.
Do not take part in her sins,
or you will be punished with her.
For her sins are piled as high as heaven,
and God remembers her evil deeds.
Do to her as she has done to others.
Double her penalty[d] for all her evil deeds.
She brewed a cup of terror for others,
so brew twice as much[e] for her.
She glorified herself and lived in luxury,
so match it now with torment and sorrow.
She boasted in her heart,
‘I am queen on my throne.
I am no helpless widow,
and I have no reason to mourn.’
Therefore, these plagues will overtake her in a single day—
death and mourning and famine.
She will be completely consumed by fire,
for the Lord God who judges her is mighty.”

And the kings of the world who committed adultery with her and enjoyed her great luxury will mourn for her as they see the smoke rising from her charred remains. 10 They will stand at a distance, terrified by her great torment. They will cry out,

“How terrible, how terrible for you,
O Babylon, you great city!
In a single moment
God’s judgment came on you.”

11 The merchants of the world will weep and mourn for her, for there is no one left to buy their goods. 12 She bought great quantities of gold, silver, jewels, and pearls; fine linen, purple, silk, and scarlet cloth; things made of fragrant thyine wood, ivory goods, and objects made of expensive wood; and bronze, iron, and marble. 13 She also bought cinnamon, spice, incense, myrrh, frankincense, wine, olive oil, fine flour, wheat, cattle, sheep, horses, wagons, and bodies—that is, human slaves.

14 “The fancy things you loved so much
are gone,” they cry.
“All your luxuries and splendor
are gone forever,
never to be yours again.”

15 The merchants who became wealthy by selling her these things will stand at a distance, terrified by her great torment. They will weep and cry out,

16 “How terrible, how terrible for that great city!
She was clothed in finest purple and scarlet linens,
decked out with gold and precious stones and pearls!
17 In a single moment
all the wealth of the city is gone!”

And all the captains of the merchant ships and their passengers and sailors and crews will stand at a distance. 18 They will cry out as they watch the smoke ascend, and they will say, “Where is there another city as great as this?” 19 And they will weep and throw dust on their heads to show their grief. And they will cry out,

“How terrible, how terrible for that great city!
The shipowners became wealthy
by transporting her great wealth on the seas.
In a single moment it is all gone.”

20 Rejoice over her fate, O heaven
and people of God and apostles and prophets!
For at last God has judged her
for your sakes.

21 Then a mighty angel picked up a boulder the size of a huge millstone. He threw it into the ocean and shouted,

“Just like this, the great city Babylon
will be thrown down with violence
and will never be found again.
22 The sound of harps, singers, flutes, and trumpets
will never be heard in you again.
No craftsmen and no trades
will ever be found in you again.
The sound of the mill
will never be heard in you again.
23 The light of a lamp
will never shine in you again.
The happy voices of brides and grooms
will never be heard in you again.
For your merchants were the greatest in the world,
and you deceived the nations with your sorceries.
24 In your[f] streets flowed the blood of the prophets and of God’s holy people
and the blood of people slaughtered all over the world.”

Footnotes:

  1. 18:2a Greek unclean; also in each of the two following phrases.
  2. 18:2b Some manuscripts condense the last two lines to read a hideout for every foul [unclean] and dreadful vulture.
  3. 18:3 Some manuscripts read have drunk.
  4. 18:6a Or Give her an equal penalty.
  5. 18:6b Or brew just as much.
  6. 18:24 Greek her.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Psalm 146

Psalm 146

Praise the Lord!

Let all that I am praise the Lord.
I will praise the Lord as long as I live.
I will sing praises to my God with my dying breath.

Don’t put your confidence in powerful people;
there is no help for you there.
When they breathe their last, they return to the earth,
and all their plans die with them.
But joyful are those who have the God of Israel[a] as their helper,
whose hope is in the Lord their God.
He made heaven and earth,
the sea, and everything in them.
He keeps every promise forever.
He gives justice to the oppressed
and food to the hungry.
The Lord frees the prisoners.
The Lord opens the eyes of the blind.
The Lord lifts up those who are weighed down.
The Lord loves the godly.
The Lord protects the foreigners among us.
He cares for the orphans and widows,
but he frustrates the plans of the wicked.

10 The Lord will reign forever.
He will be your God, O Jerusalem,[b] throughout the generations.

Praise the Lord!

Footnotes:

  1. 146:5 Hebrew of Jacob. See note on 44:4.
  2. 146:10 Hebrew Zion.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Proverbs 30:33

33 As the beating of cream yields butter
and striking the nose causes bleeding,
so stirring up anger causes quarrels.

New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


The Daily Audio Bible Reading for Saturday December 26, 2020 (NIV)

Zechariah 9

The Coming of the True King

This is an oracle,[a] the Lord’s message concerning the land of Hadrach,[b] with its focus on Damascus:[c]

The eyes of all humanity,[d] especially of the tribes of Israel, are toward the Lord, as are those of Hamath also, which adjoins Damascus, Tyre and Sidon, though they consider themselves to be very wise. Tyre built herself a fortification and piled up silver like dust and gold like the mud of the streets. Nevertheless the Lord will evict her and shove her fortifications[e] into the sea—she will be consumed by fire. Ashkelon will see and be afraid; Gaza will be in great anguish, as will Ekron, for her hope will have been dried up.[f] Gaza will lose her king, and Ashkelon will no longer be inhabited. A mongrel people will live in Ashdod, for I will greatly humiliate the Philistines. I will take away their abominable religious practices;[g] then those who survive will become a community of believers in our God,[h] like a clan in Judah, and Ekron will be like the Jebusites. Then I will surround my temple[i] to protect it like a guard[j] from anyone crossing back and forth; so no one will cross over against them anymore as an oppressor, for now I myself have seen it.

Rejoice greatly, daughter of Zion!
Shout, daughter of Jerusalem!
Look! Your king is coming to you:
He is legitimate[k] and victorious,[l]
humble and riding on a donkey[m]
on a young donkey, the foal of a female donkey.
10 I will remove[n] the chariot from Ephraim
and the warhorse from Jerusalem,
and the battle bow will be removed.
Then he will announce peace to the nations.
His dominion will be from sea to sea
and from the Euphrates River[o] to the ends of the earth.

11 Moreover, as for you, because of our covenant relationship secured with blood, I will release your prisoners from the waterless pit. 12 Return to the stronghold, you prisoners, with hope; today I declare that I will return double what was taken from you. 13 I will bend Judah as my bow; I will load the bow with Ephraim, my arrow.[p] I will stir up your sons, Zion, against your sons, Greece, and I will make you, Zion,[q] like a warrior’s sword.

14 Then the Lord will appear above them, and his arrow will shoot forth like lightning; the Sovereign Lord will blow the trumpet and will proceed[r] in the southern storm winds. 15 The Lord of Heaven’s Armies will guard them, and they will prevail and overcome with sling stones. Then they will drink and will become noisy like drunkards,[s] full like the sacrificial basin or like the corners of the altar.[t] 16 On that day the Lord their God will deliver them as the flock of his people, for they are the precious stones of a crown sparkling over his land. 17 How precious and fair![u] Grain will make the young men flourish, and new wine the young women.

Footnotes:

  1. Zechariah 9:1 tn See note at Isa 13:1.
  2. Zechariah 9:1 sn The land of Hadrach was a northern region stretching from Aleppo in the north to Damascus in the south (cf. NLT “Aram”).
  3. Zechariah 9:1 tn Heb “Damascus its resting place.” The third person masculine singular suffix on “resting place” (מְנֻחָתוֹ, menukhato), however, precludes “land” or even “Hadrach,” both of which are feminine, from being the antecedent. Most likely “word” (masculine) is the antecedent, i.e., the “word of the Lord” is finding its resting place, that is, its focus in or on Damascus.
  4. Zechariah 9:1 tc Though without manuscript and version support, many scholars suggest emendation here to clarify what, to them, is an unintelligible reading. Thus some propose עָרֵי אָרָם (ʿare ʾaram, “cities of Aram”; cf. NAB, NRSV) for עֵין אָדָם (ʿen ʾadam, “eye of man”) or אֲדָמָה (ʾadamah, “ground”) for אָדָם (ʾadam, “man”), “(surface of) the earth.” It seems best, however, to see “eye” as collective and to understand the passage as saying that the attention of the whole earth will be upon the Lord (cf. NIV, NLT).
  5. Zechariah 9:4 tn The Hebrew word חַיִל (khayil, “strength, wealth”) can, with certain suffixes, look exactly like חֵל (khel, “fortress, rampart”). The chiastic pattern here suggests that not Tyre’s riches but her defenses will be cast into the sea. Thus the present translation renders the term “fortifications” (so also NLT) rather than “wealth” (NASB, NRSV, TEV) or “power” (NAB, NIV).
  6. Zechariah 9:5 tn The present translation presupposes a Hiphil perfect of יָבֵשׁ (yavesh, “be dry”; cf. NRSV “are withered”) rather than the usually accepted Hiphil of בּוֹשׁ (bosh, “be ashamed”; cf. KJV, ASV), a sense that is less suitable with the removal of hope.
  7. Zechariah 9:7 tn Heb “and I will take away their blood from their mouth and their abominations from between their teeth.” These expressions refer to some type of abominable religious practices, perhaps eating meat with the blood still in it (less likely NCV “drinking blood”) or eating unclean or forbidden foods.
  8. Zechariah 9:7 tn Heb “and they will be a remnant for our God”; cf. NIV “will belong to our God”; NLT “will worship our God.”
  9. Zechariah 9:8 tn Heb “house” (so NAB, NIV, NRSV).
  10. Zechariah 9:8 tn Though a hapax legomenon, the מִצָּבָה (mitsavah) of the MT (from נָצַב, natsav, “take a stand”) is preferable to the suggestion מַצֵּבָה (matsevah, “pillar”) or even מִצָּבָא (mitsavaʾ, “from” or “against the army”). The context favors the idea of the Lord as a protector.
  11. Zechariah 9:9 tn The Hebrew term צַדִּיק (tsaddiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).
  12. Zechariah 9:9 tn The Hebrew term נוֹשָׁע (noshaʿ) a Niphal participle of יָשַׁע (yashaʿ, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).
  13. Zechariah 9:9 sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).
  14. Zechariah 9:10 tc The MT first person pronoun (“I”), which seems to shift the subject too abruptly, becomes third person masculine singular (“he”) in the LXX (הִכְרִית, hikhrit, presupposed for הִכְרַתִּי, hikhratti). However, the Lord is the subject of v. 8, which speaks of his protection of Jerusalem, so it is not surprising that he is the subject in v. 10 as well.tn Heb “cut off” (so NASB, NRSV; also later in this verse); NAB “banish”; NIV, CEV “take away.”
  15. Zechariah 9:10 tn Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.
  16. Zechariah 9:13 tn The words “my arrow” are not in the Hebrew text, but are supplied in the translation to clarify the imagery for the modern reader (cf. NRSV, NLT).
  17. Zechariah 9:13 tn The word “Zion” is not repeated here in the Hebrew text, but is supplied in the translation to indicate that the statement refers to Zion and not to Greece.
  18. Zechariah 9:14 tn The verb הָלַך (halakh) means “to walk” or more generally “to go.” In this military setting it might be understood as marching (ESV, NASB, NIV), attacking (NLV), or sallying, which is making a sudden offensive thrust especially from a defensive position.sn This picture is part of a larger storm imagery associated with God. Elsewhere the Lord is said to “ride” (רָכַב, rakhav) on the heavens (Ps 68:33), on a cherub (Ps 18:11; parallel to “flying on the wings of the wind”), and on a cloud (Isa 19:1). The Lord also speaks to Job from the “whirlwind” (the same word for storm here).
  19. Zechariah 9:15 tn Heb “they will drink and roar as with wine”; the LXX (followed here by NAB, NRSV) reads “they will drink blood like wine” (referring to a figurative “drinking” of the blood of their enemies).
  20. Zechariah 9:15 sn The whole setting is eschatological as the intensely figurative language shows. The message is that the Lord will assume his triumphant reign over all the earth and will use his own redeemed and renewed people Israel to accomplish that work. The imagery of v. 15 is the eating and drinking of the flesh and blood of God’s enemies, that is, Israel’s complete mastery of them. Like those who drink too much wine, the Lord’s warriors will be satiated with the blood of their foes and will exult as though drunk.
  21. Zechariah 9:17 sn This expostulation best fits the whole preceding description of God’s eschatological work on behalf of his people. His goodness is especially evident in his nurturing of the young men and women of his kingdom.
New English Translation (NET)

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Revelation 17

The Great Prostitute and the Beast

17 Then[a] one of the seven angels who had the seven bowls came and spoke to me.[b] “Come,” he said, “I will show you the condemnation and punishment[c] of the great prostitute who sits on many waters, with whom the kings of the earth committed sexual immorality and the earth’s inhabitants got drunk with the wine of her immorality.”[d] So[e] he carried me away in the Spirit[f] to a wilderness,[g] and there[h] I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns. Now[i] the woman was dressed in purple and scarlet clothing,[j] and adorned with gold,[k] precious stones, and pearls. She held[l] in her hand a golden cup filled with detestable things and unclean things from her sexual immorality.[m] On[n] her forehead was written a name, a mystery:[o] “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.” I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus.[p] I[q] was greatly astounded[r] when I saw her. But[s] the angel said to me, “Why are you astounded? I will interpret[t] for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her. The beast you saw was, and is not, but is about to come up from the abyss[u] and then go to destruction. The[v] inhabitants of the earth—all those whose names have not been written in the book of life since the foundation of the world—will be astounded when they see that[w] the beast was, and is not, but is to come. (This requires[x] a mind that has wisdom.) The seven heads are seven mountains[y] the woman sits on. They are also seven kings: 10 five have fallen; one is,[z] and the other has not yet come, but whenever he does come, he must remain for only a brief time. 11 The[aa] beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction. 12 The[ab] ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority[ac] as kings with the beast for one hour. 13 These kings[ad] have a single intent, and they will give their power and authority to the beast. 14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying[ae] the Lamb are the called, chosen, and faithful.”

15 Then[af] the angel[ag] said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes,[ah] nations, and languages. 16 The[ai] ten horns that you saw, and the beast—these will hate the prostitute and make her desolate and naked. They[aj] will consume her flesh and burn her up with fire.[ak] 17 For God has put into their minds[al] to carry out his purpose[am] by making[an] a decision[ao] to give their royal power[ap] to the beast until the words of God are fulfilled.[aq] 18 As for[ar] the woman you saw, she is the great city that has sovereignty over the kings of the earth.”

Footnotes:

  1. Revelation 17:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  2. Revelation 17:1 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (metemou, “with me”) was translated as “to me.”
  3. Revelation 17:1 tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”
  4. Revelation 17:2 tn This is a cognate noun of the verb translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.
  5. Revelation 17:3 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.
  6. Revelation 17:3 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).
  7. Revelation 17:3 tn Or “desert.”
  8. Revelation 17:3 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
  9. Revelation 17:4 tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.
  10. Revelation 17:4 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
  11. Revelation 17:4 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
  12. Revelation 17:4 tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  13. Revelation 17:4 tc Several mss (including 1611 1854 2053 MK) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneias tēs gēs) instead of “her sexual immorality.” Other mss (א syh** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneias autēs kai tēs gēs). The translation is a rendering of πορνείας αὐτῆς, found in A 1006 2344 al. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The earliest wording seems to be “her sexual immorality”; codex א has conflated the two readings.
  14. Revelation 17:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  15. Revelation 17:5 tn Some translations consider the word μυστήριον (mustērion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).
  16. Revelation 17:6 tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Iēsou) is taken as an objective genitive; Jesus is the object of their testimony.
  17. Revelation 17:6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  18. Revelation 17:6 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
  19. Revelation 17:7 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  20. Revelation 17:7 tn Grk “I will tell you,” but since what follows is the angel’s interpretation of the vision, “interpret for you” is the preferred translation here.
  21. Revelation 17:8 tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
  22. Revelation 17:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  23. Revelation 17:8 tn Some translations take the ὅτι (hoti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).
  24. Revelation 17:9 tn Grk “Here is the mind that has wisdom.”
  25. Revelation 17:9 tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.
  26. Revelation 17:10 tn That is, one currently reigns.
  27. Revelation 17:11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  28. Revelation 17:12 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  29. Revelation 17:12 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  30. Revelation 17:13 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
  31. Revelation 17:14 tn See BDAG 636 s.v. μετά A.2.a.α.
  32. Revelation 17:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  33. Revelation 17:15 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
  34. Revelation 17:15 tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  35. Revelation 17:16 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  36. Revelation 17:16 tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
  37. Revelation 17:16 tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”
  38. Revelation 17:17 tn Grk “hearts.”
  39. Revelation 17:17 tn Or “his intent.”
  40. Revelation 17:17 tn The infinitive ποιῆσαι (poiēsai) was translated here as giving the logical means by which God’s purpose was carried out.
  41. Revelation 17:17 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
  42. Revelation 17:17 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
  43. Revelation 17:17 tn Or “completed.”
  44. Revelation 17:18 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
New English Translation (NET)

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Psalm 145

Psalm 145[a]

A psalm of praise; by David.

145 I will extol you, my God, O King.
I will praise your name continually.[b]
Every day I will praise you.
I will praise your name continually.[c]
The Lord is great and certainly worthy of praise.
No one can fathom his greatness.[d]
One generation will praise your deeds to another,
and tell about your mighty acts.[e]
I will focus on your honor and majestic splendor,
and your amazing deeds.[f]
They will proclaim[g] the power of your awesome acts.
I will declare your great deeds.
They will talk about the fame of your great kindness,[h]
and sing about your justice.[i]
The Lord is merciful and compassionate;
he is patient[j] and demonstrates great loyal love.[k]
The Lord is good to all,
and has compassion on all he has made.[l]
10 All your works will give thanks to you, Lord.
Your loyal followers will praise you.
11 They will proclaim the splendor of your kingdom;
they will tell about your power,
12 so that mankind[m] might acknowledge your mighty acts,
and the majestic splendor of your kingdom.
13 Your kingdom is an eternal kingdom,[n]
and your dominion endures through all generations.
14 [o] The Lord supports all who fall,
and lifts up all who are bent over.[p]
15 Everything looks to you in anticipation,[q]
and you provide them with food on a regular basis.[r]
16 You open your hand,
and fill every living thing with the food it desires.[s]
17 The Lord is just in all his actions,[t]
and exhibits love in all he does.[u]
18 The Lord is near all who cry out to him,
all who cry out to him sincerely.[v]
19 He satisfies the desire[w] of his loyal followers;[x]
he hears their cry for help and delivers them.
20 The Lord protects all those who love him,
but he destroys all the wicked.
21 My mouth will praise the Lord.[y]
Let all who live[z] praise his holy name forever.

Footnotes:

  1. Psalm 145:1 sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.
  2. Psalm 145:1 tn Or, hyperbolically, “forever.”
  3. Psalm 145:2 tn Or, hyperbolically, “forever.”
  4. Psalm 145:3 tn Heb “and concerning his greatness there is no searching.”
  5. Psalm 145:4 tn The prefixed verbal forms in v. 4 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may one generation praise…and tell about.”
  6. Psalm 145:5 tn Heb “the splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.”
  7. Psalm 145:6 tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist’s wish, “may they proclaim.”
  8. Psalm 145:7 tn Heb “the fame of the greatness of your goodness.”
  9. Psalm 145:7 tn The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may they talk…and sing.”
  10. Psalm 145:8 tn Heb “slow to anger” (see Pss 86:15; 103:8).
  11. Psalm 145:8 tn Heb “and great of loyal love” (see Pss 86:15; 103:8).
  12. Psalm 145:9 tn Heb “and his compassion is over all his works.”
  13. Psalm 145:12 tn Heb “the sons of man.”
  14. Psalm 145:13 tn Heb “a kingdom of all ages.”
  15. Psalm 145:14 tc Psalm 145 is an acrostic psalm, with each successive verse beginning with a successive letter of the Hebrew alphabet. However, in the traditional Hebrew (Masoretic) text of Psalm 145 there is no verse beginning with the letter nun. One would expect such a verse to appear as the fourteenth verse, between the (מ) (mem) and (ס) (samek) verses. Several ancient witnesses, including one medieval Hebrew manuscript, the Qumran scroll from cave 11, the LXX, and the Syriac, supply the missing (נ) (nun) verse, which reads as follows: “The Lord is reliable in all his words, and faithful in all his deeds.” One might paraphrase this as follows: “The Lord’s words are always reliable; his actions are always faithful.” Scholars are divided as to the originality of this verse. L. C. Allen argues for its inclusion on the basis of structural considerations (Psalms 101-150 [WBC], 294-95), but there is no apparent explanation for why, if original, it would have been accidentally omitted. The psalm may be a partial acrostic, as in Pss 25 and 34 (see M. Dahood, Psalms [AB], 3:335). The glaring omission of the nun line would have invited a later redactor to add such a line.
  16. Psalm 145:14 tn Perhaps “discouraged” (see Ps 57:6).
  17. Psalm 145:15 tn Heb “the eyes of all wait for you.”
  18. Psalm 145:15 tn Heb “and you give to them their food in its season” (see Ps 104:27).
  19. Psalm 145:16 tn Heb “[with what they] desire.”
  20. Psalm 145:17 tn Heb “in all his ways.”
  21. Psalm 145:17 tn Heb “and [is] loving in all his deeds.”
  22. Psalm 145:18 tn Heb “in truth.”
  23. Psalm 145:19 tn In this context “desire” refers to the followers’ desire to be delivered from wicked enemies.
  24. Psalm 145:19 tn Heb “the desire of those who fear him, he does.”
  25. Psalm 145:21 tn Heb “the praise of the Lord my mouth will speak.”
  26. Psalm 145:21 tn Heb “all flesh.”
New English Translation (NET)

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Proverbs 30:32

32 If you have done foolishly by exalting yourself[a]
or if you have planned evil,
put[b] your hand over your mouth!

Footnotes:

  1. Proverbs 30:32 tn The construction has the ב (bet) preposition with the Hitpael infinitive construct, forming a temporal clause. This clause explains the way in which the person has acted foolishly.
  2. Proverbs 30:32 tn Heb “hand to mouth.” This expression means “put your hand to your mouth” (e.g., Job 40:4, 5); cf. NIV “clap your hand over.”
New English Translation (NET)

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The Daily Audio Bible Reading for Friday December 25, 2020 (NIV)

Zechariah 8

The Blessing of True Fasting

Then the message of the Lord of Heaven’s Armies[a] came to me as follows: “The Lord of Heaven’s Armies says, ‘I am very much concerned for Zion; indeed, I am so concerned for her that my rage will fall on those who hurt her.’ The Lord says, ‘I have returned to Zion and will live within Jerusalem. Now Jerusalem will be called “truthful city,” “mountain of the Lord of Heaven’s Armies,” “holy mountain.”’ Moreover, the Lord of Heaven’s Armies says, ‘Old men and women will once more live in the plazas of Jerusalem, each one leaning on a cane because of advanced age. And the streets of the city will be full of boys and girls playing.[b] And,’ says the Lord of Heaven’s Armies, ‘though such a thing may seem to be difficult in the opinion of the small community of those days, will it also appear difficult to me?’ asks the Lord of Heaven’s Armies.

“The Lord of Heaven’s Armies asserts, ‘I am about to save my people from the lands of the east and the west. And I will bring them to settle within Jerusalem. They will be my people, and I will be their God,[c] in truth and righteousness.’

“The Lord of Heaven’s Armies also says, ‘Gather strength, you who are listening to these words today from the mouths of the prophets who were there at the founding of the house of the Lord of Heaven’s Armies,[d] so that the temple might be built. 10 Before that time there was no compensation for man or animal, nor was there any relief from adversity for those who came and went, because I had pitted everybody—each one—against everyone else. 11 But I will be different now to this remnant of my people from the way I was in those days,’ says the Lord of Heaven’s Armies, 12 ‘for there will be a peaceful time of sowing, the vine will produce its fruit, and the ground its yield, and the skies[e] will rain down dew. Then I will allow the remnant of my people to possess all these things. 13 And it will come about that just as you, both Judah and Israel, were a curse to the nations, so I will save you and you will be a blessing. Do not be afraid! Instead, be strong.’

14 “For the Lord of Heaven’s Armies says, ‘As I had planned to hurt[f] you when your fathers made me angry,’ says the Lord of Heaven’s Armies, ‘and I was not sorry, 15 so, to the contrary, I have planned in these days to do good to Jerusalem and Judah—do not fear! 16 These are the things you must do: Speak the truth, each of you, to one another. Practice true and righteous judgment in your courts.[g] 17 Do not plan evil in your hearts against one another. Do not favor a false oath—these are all things that I hate,’ says the Lord.”

18 The message of the Lord of Heaven’s Armies came to me as follows: 19 “The Lord of Heaven’s Armies says, ‘The fast of the fourth, fifth, seventh, and tenth[h] months will become joyful and happy, pleasant feasts for the house of Judah; so love truth and peace.’ 20 The Lord of Heaven’s Armies says, ‘It will someday come to pass that people—residents of many cities—will come. 21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord of Heaven’s Armies. Indeed, I’ll go with you.”’ 22 Many peoples and powerful nations will come to Jerusalem to seek the Lord of Heaven’s Armies and to ask his favor. 23 The Lord of Heaven’s Armies says, ‘In those days ten people from all languages and nations will grasp hold of—indeed, grab—the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’”[i]

Footnotes:

  1. Zechariah 8:1 sn There is a remarkable concentration of this name of God in this section of Zechariah, 18 times in this chapter out of 53 in the book. It emphasizes the Lord’s sovereignty in contrast to the human impossibility of accomplishing what lies ahead.
  2. Zechariah 8:5 sn The references to longevity and to children living and playing in peace are eschatological in tone. Elsewhere the millennial kingdom is characterized in a similar manner (cf. Isa 65:20; Jer 31:12-13).
  3. Zechariah 8:8 sn The affirmation They will be my people, and I will be their God speaks of covenant renewal, a restoration of the unbroken fellowship the Lord desired to have with his people but which their disloyalty had shattered. In the eschaton God and Israel will be in covenant union once again (cf. Jer 31:33).
  4. Zechariah 8:9 sn These prophets who were there at the founding of the house of the Lord of Heaven’s Armies included at least Haggai and Zechariah, and perhaps others. The founding referred to here is not the initial laying of the temple’s foundations in 536 b.c. (Ezra 3:8) but the resumption of work two years before the time of the present narrative (i.e., in 520 b.c.), as vv. 10-12 make clear.
  5. Zechariah 8:12 tn Or “the heavens” (so KJV, NAB, NIV). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “skies” depending on the context.
  6. Zechariah 8:14 tn The verb זָמַם (zamam) usually means “to plot to do evil,” but with a divine subject (as here), and in light of v. 15 where it means to plan good, the meaning here has to be the implementation of discipline (cf. NCV, CEV “punish”). God may bring hurt but its purpose is redemptive and/or pedagogical.
  7. Zechariah 8:16 sn For a similar reference to true and righteous judgment see Mic 6:8.
  8. Zechariah 8:19 sn The fasts of the fifth and seventh months, mentioned previously (7:5), are listed here along with the observances of the fourth and tenth months. The latter commemorated the siege of Jerusalem by the Babylonians on January 15, 588 b.c. (2 Kgs 25:1), and the former the breach of the city walls on or about July 18, 586 b.c. (Jer 39:2-5).
  9. Zechariah 8:23 sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).
New English Translation (NET)

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Revelation 16

The Bowls of God’s Wrath

16 Then[a] I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.”[b] So[c] the first angel[d] went and poured out his bowl on the earth. Then[e] ugly and painful sores[f] appeared on the people[g] who had the mark of the beast and who worshiped his image.

Next,[h] the second angel[i] poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.

Then[j] the third angel[k] poured out his bowl on the rivers and the springs of water, and they turned into blood. Now[l] I heard the angel of the waters saying:

“You are just[m]—the one who is and who was,
the Holy One—because you have passed these judgments,[n]
because they poured out the blood of your saints and prophets,
so[o] you have given them blood to drink. They got what they deserved!”[p]

Then[q] I heard the altar reply,[r] “Yes, Lord God, the All-Powerful,[s] your judgments are true and just!”

Then[t] the fourth angel[u] poured out his bowl on the sun, and it was permitted to scorch people[v] with fire. Thus[w] people[x] were scorched by the terrible heat,[y] yet[z] they blasphemed the name of God, who has ruling authority[aa] over these plagues, and they would not repent and give him glory.

10 Then[ab] the fifth angel[ac] poured out his bowl on the throne of the beast so that[ad] darkness covered his kingdom,[ae] and people[af] began to bite[ag] their tongues because[ah] of their pain. 11 They blasphemed the God of heaven because of their sufferings[ai] and because of their sores,[aj] but nevertheless[ak] they still refused to repent[al] of their deeds.

12 Then[am] the sixth angel[an] poured out his bowl on the great river Euphrates and dried up its water[ao] to prepare the way[ap] for the kings from the east.[aq] 13 Then[ar] I saw three unclean spirits[as] that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. 14 For they are the spirits of the demons performing signs who go out to the kings of the earth[at] to bring them together for the battle that will take place on the great day of God, the All-Powerful.[au]

15 (Look ! I will come like a thief!
Blessed is the one who stays alert and does not lose[av] his clothes so that he will not have to walk around naked and his shameful condition[aw] be seen.)[ax]

16 Now[ay] the spirits[az] gathered the kings and their armies[ba] to the place that is called Armageddon[bb] in Hebrew.

17 Finally[bc] the seventh angel[bd] poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!” 18 Then[be] there were flashes of lightning, roaring,[bf] and crashes of thunder, and there was a tremendous earthquake—an earthquake unequaled since humanity[bg] has been on the earth, so tremendous was that earthquake. 19 The[bh] great city was split into three parts and the cities of the nations[bi] collapsed.[bj] So[bk] Babylon the great was remembered before God, and was given the cup[bl] filled with the wine made of God’s furious wrath.[bm] 20 Every[bn] island fled away[bo] and no mountains could be found.[bp] 21 And gigantic hailstones, weighing about a 100 pounds[bq] each, fell from heaven[br] on people,[bs] but they[bt] blasphemed God because of the plague of hail, since it[bu] was so horrendous.[bv]

Footnotes:

  1. Revelation 16:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  2. Revelation 16:1 tn Or “anger.” Here τοῦ θυμοῦ (tou thumou) has been translated as a genitive of content.
  3. Revelation 16:2 tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.
  4. Revelation 16:2 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
  5. Revelation 16:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  6. Revelation 16:2 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
  7. Revelation 16:2 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
  8. Revelation 16:3 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
  9. Revelation 16:3 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
  10. Revelation 16:4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  11. Revelation 16:4 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
  12. Revelation 16:5 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
  13. Revelation 16:5 tn Or “righteous,” although the context favors justice as the theme.
  14. Revelation 16:5 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
  15. Revelation 16:6 tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.
  16. Revelation 16:6 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
  17. Revelation 16:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  18. Revelation 16:7 tn Grk “the altar saying.”
  19. Revelation 16:7 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…() κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
  20. Revelation 16:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  21. Revelation 16:8 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
  22. Revelation 16:8 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
  23. Revelation 16:9 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
  24. Revelation 16:9 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
  25. Revelation 16:9 tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”
  26. Revelation 16:9 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
  27. Revelation 16:9 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  28. Revelation 16:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  29. Revelation 16:10 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
  30. Revelation 16:10 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
  31. Revelation 16:10 tn Grk “his kingdom became dark.”
  32. Revelation 16:10 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
  33. Revelation 16:10 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
  34. Revelation 16:10 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
  35. Revelation 16:11 tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π.because of their sufferings vs. 11.”
  36. Revelation 16:11 tn Or “ulcerated sores” (see 16:2).
  37. Revelation 16:11 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
  38. Revelation 16:11 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
  39. Revelation 16:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  40. Revelation 16:12 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
  41. Revelation 16:12 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
  42. Revelation 16:12 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
  43. Revelation 16:12 tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίουfrom the east Rv 7:2; 16:12; simply ἀπὸ ἀ.…21:13.”
  44. Revelation 16:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  45. Revelation 16:13 sn According to the next verse, these three unclean spirits are spirits of demons.
  46. Revelation 16:14 tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the worldὅλη ἡ οἰκ. the whole inhabited earthMt 24:14; Ac 11:28; Rv 3:10; 16:14.”
  47. Revelation 16:14 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…() κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
  48. Revelation 16:15 tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”
  49. Revelation 16:15 tn On the translation of ἀσχημοσύνη (aschēmosunē) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.
  50. Revelation 16:15 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.
  51. Revelation 16:16 tn Here καί (kai) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.
  52. Revelation 16:16 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
  53. Revelation 16:16 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
  54. Revelation 16:16 tc There are many variations in the spelling of this name among the Greek mss, although ῾Αρμαγεδών (harmagedōn) has the best support. The usual English spelling is Armageddon, used in the translation.tn Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (NASB), meaning “the Mount of Magedon” in Hebrew.
  55. Revelation 16:17 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
  56. Revelation 16:17 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
  57. Revelation 16:18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  58. Revelation 16:18 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
  59. Revelation 16:18 tn The singular ἄνθρωπος (anthrōpos) is used generically here to refer to the human race.
  60. Revelation 16:19 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  61. Revelation 16:19 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  62. Revelation 16:19 tn Grk “fell.”
  63. Revelation 16:19 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
  64. Revelation 16:19 tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).
  65. Revelation 16:19 tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (thumos) and ὀργή (orgē) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.
  66. Revelation 16:20 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
  67. Revelation 16:20 tn Or “vanished.”
  68. Revelation 16:20 sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.
  69. Revelation 16:21 tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talentχάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a 100 pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.
  70. Revelation 16:21 tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.
  71. Revelation 16:21 tn Grk “on men,” but ἄνθρωπος (anthrōpos) is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).
  72. Revelation 16:21 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
  73. Revelation 16:21 tn Grk “the plague of it.”
  74. Revelation 16:21 tn Grk “since the plague of it was exceedingly great.”
New English Translation (NET)

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Psalm 144

Psalm 144[a]

By David.

144 The Lord, my Protector,[b] deserves praise[c]
the one who trains my hands for battle,[d]
and my fingers for war,
who loves me[e] and is my stronghold,
my refuge[f] and my deliverer,
my shield and the one in whom I take shelter,
who makes nations submit to me.[g]
O Lord, of what importance is the human race,[h] that you should notice them?
Of what importance is mankind,[i] that you should be concerned about them?[j]
People[k] are like a vapor,
their days like a shadow that disappears.[l]
O Lord, make the sky sink[m] and come down.[n]
Touch the mountains and make them smolder.[o]
Hurl lightning bolts and scatter the enemy.
Shoot your arrows and rout them.[p]
Reach down[q] from above.
Grab me and rescue me from the surging water,[r]
from the power of foreigners,[s]
who speak lies,
and make false promises.[t]
O God, I will sing a new song to you.
Accompanied by a ten-stringed instrument, I will sing praises to you,
10 the one who delivers[u] kings,
and rescued David his servant from a deadly[v] sword.
11 Grab me and rescue me from the power of foreigners,[w]
who speak lies,
and make false promises.[x]
12 Then[y] our sons will be like plants,
that quickly grow to full size.[z]
Our daughters will be like corner pillars,[aa]
carved like those in a palace.[ab]
13 Our storehouses[ac] will be full,
providing all kinds of food.[ad]
Our sheep will multiply by the thousands
and fill[ae] our pastures.[af]
14 Our cattle will be weighted down with produce.[ag]
No one will break through our walls,
no one will be taken captive,
and there will be no terrified cries in our city squares.[ah]
15 How blessed are the people who experience these things.[ai]
How blessed are the people whose God is the Lord.

Footnotes:

  1. Psalm 144:1 sn Psalm 144. The psalmist expresses his confidence in God, asks for a mighty display of divine intervention in an upcoming battle, and anticipates God’s rich blessings on the nation in the aftermath of military victory.
  2. Psalm 144:1 tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.
  3. Psalm 144:1 tn Heb “blessed [be] the Lord, my rocky summit.”
  4. Psalm 144:1 sn The one who trains my hands for battle. The psalmist attributes his skill with weapons to divine enablement (see Ps 18:34). Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.
  5. Psalm 144:2 tn Heb “my loyal love,” which is probably an abbreviated form of “the God of my loyal love” (see Ps 59:10, 17).
  6. Psalm 144:2 tn Or “my elevated place.”
  7. Psalm 144:2 tn Heb “the one who subdues nations beneath me.”
  8. Psalm 144:3 tn Heb “What is mankind?” The singular noun אֱנוֹשׁ (ʾenosh) is used here in a collective sense and refers to the human race. See Ps 8:5.
  9. Psalm 144:3 tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.
  10. Psalm 144:3 tn Heb “take account of him.” The two imperfect verbal forms in v. 4 describe God’s characteristic activity.
  11. Psalm 144:4 tn Heb “man,” or “mankind.”
  12. Psalm 144:4 tn Heb “his days [are] like a shadow that passes away,” that is, like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11.
  13. Psalm 144:5 tn The Hebrew verb נָטָה (natah) can carry the sense “to [cause to] bend; to [cause to] bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the Lord causes the sky, pictured as a dome or vault, to sink down as he descends in the storm. See Ps 18:9.
  14. Psalm 144:5 tn Heb “so you might come down.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative. The same type of construction is utilized in v. 6.
  15. Psalm 144:5 tn Heb “so they might smolder.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative.
  16. Psalm 144:6 sn Arrows and lightning bolts are associated in other texts (see Pss 18:14; 77:17-18; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).
  17. Psalm 144:7 tn Heb “stretch out your hands.”
  18. Psalm 144:7 tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful foreign enemies, as well as the realm of death they represent (see the next line and Ps 18:16-17).
  19. Psalm 144:7 tn Heb “from the hand of the sons of foreignness.”
  20. Psalm 144:8 tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” The reference to the “right hand” is probably a metonymy for an oath. When making an oath, one would raise the hand as a solemn gesture. See Exod 6:8; Num 14:30; Deut 32:40. The figure thus represents the making of false oaths (false promises).
  21. Psalm 144:10 tn Heb “grants deliverance to.”
  22. Psalm 144:10 tn Heb “harmful.”
  23. Psalm 144:11 tn Heb “from the hand of the sons of foreignness.”
  24. Psalm 144:11 tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” See v. 8 where the same expression occurs.
  25. Psalm 144:12 tn Some consider אֲשֶׁר (ʾasher) problematic, but here it probably indicates the anticipated consequence of the preceding request. (For other examples of אֲשֶׁר indicating purpose/result, see BDB 83 s.v. and HALOT 99 s.v.) If the psalmist—who appears to be a Davidic king preparing to fight a battle (see vv. 10-11)—is victorious, the whole nation will be spared invasion and defeat (see v. 14) and can flourish. Some prefer to emend the form to אַשְׁרֵי (“how blessed [are our sons]”). A suffixed noun sometimes follows אַשְׁרֵי (ʾashre; see 1 Kgs 10:8; Prov 20:7), but the presence of a comparative element (see “like plants”) after the suffixed noun makes the proposed reading too awkward syntactically.
  26. Psalm 144:12 tn Heb “grown up in their youth.” The translation assumes that “grown up” modifies “plants” (just as “carved” modifies “corner pillars” in the second half of the verse). Another option is to take “grown up” as a predicate in relation to “our sons,” in which case one might translate, “they will be strapping youths.”
  27. Psalm 144:12 tn The Hebrew noun occurs only here and in Zech 9:15, where it refers to the corners of an altar.
  28. Psalm 144:12 tn Heb “carved [in] the pattern of a palace.”
  29. Psalm 144:13 tn The Hebrew noun occurs only here.
  30. Psalm 144:13 tn Heb “from kind to kind.” Some prefer to emend the text to מָזוֹן עַל מָזוֹן (mazon ʿal mazon, “food upon food”).
  31. Psalm 144:13 tn Heb “they are innumerable.”
  32. Psalm 144:13 tn Heb “in outside places.” Here the term refers to pastures and fields (see Job 5:10; Prov 8:26).
  33. Psalm 144:14 tn Heb “weighted down.” This probably refers (1) to the cattle having the produce from the harvest placed on their backs to be transported to the storehouses (see BDB 687 s.v. סָבַל). Other options are (2) to take this as reference to the cattle being pregnant (see HALOT 741 s.v. סבל pu) or (3) to their being well-fed or fattened (see L. C. Allen, Psalms 101-150 [WBC], 288).
  34. Psalm 144:14 tn Heb “there [will be] no breach, and there [will be] no going out, and there [will be] no crying out in our broad places.”
  35. Psalm 144:15 tn Heb “[O] the happiness of the people who [it is] such to them.”
New English Translation (NET)

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Proverbs 30:29-31

29 There are three things that are magnificent[a] in their step,
four things that move about magnificently:[b]
30 a lion, mightiest[c] of the beasts,
who does not retreat from anything;
31 a strutting rooster,[d] a male goat,
and a king with his army around him.[e]

Footnotes:

  1. Proverbs 30:29 tn The form מֵיטִיבֵי (metive) is the Hiphil participle, plural construct. It has the idea of “doing good [in] their step.” They move about well, i.e., magnificently. The genitive would be a genitive of specification.
  2. Proverbs 30:29 tn The construction uses the Hiphil participle again (as in the previous line) followed by the infinitive construct of הָלַךְ (halakh). This forms a verbal hendiadys, the infinitive becoming the main verb and the participle before it the adverb.
  3. Proverbs 30:30 tn Heb “mighty among the beasts,” but referring to a superlative degree (“mightiest”).
  4. Proverbs 30:31 tn The Hebrew term זַרְזִיר (zarzir) means “girt”; it occurs only here with “loins” in the Bible: “that which is girt in the loins” (BDB 267 s.v.). Some have interpreted this to be the “greyhound” because it is narrow in the flanks (J. H. Greenstone, Proverbs, 327); so KJV, ASV. Others have suggested the warhorse, zebra, raven, or starling. Tg. Prov 30:31 has it as the large fighting cock that struts around among the hens. There is no clear referent that is convincing, although most modern English versions use “strutting rooster” or something similar (cf. CEV “proud roosters”).
  5. Proverbs 30:31 tc This last line has inspired many suggestions. The MT has “with his army around him” (אַלְקוּם עִמּוֹ, ʾalqum ʿimmo); so NIV. This has been emended to read “against whom there is no rising up” (so KJV, ASV) or “standing over his people.” The LXX has “a king haranguing his people.” Tg. Prov 30:31 has, “a king who stands up before his people and addresses them.” Some have attempted to identify this with Alcimus, the high priest who aspired to kingship (1 Macc 7:5-22), but such a suggestion is quite remote. Another interpretation sees the word for “God” in the line: “a king with whom God is.” Furthermore, C. H. Toy thinks the text is defective and must have at one time referred to some majestic animal (Proverbs [ICC], 537). While all these suggestions are fascinating, they have not improved or corrected the Hebrew text. At least one can say the focus is on the stately appearance of the king at some auspicious moment. The word occurs only here, but if it is interpreted with its Arabic cognate in mind, then it refers to a band of soldiers (BDB 39 s.v. אַלְקוּם).
New English Translation (NET)

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The Daily Audio Bible Reading for Friday December 25, 2020 (NIV)

Zechariah 8

The Blessing of True Fasting

Then the message of the Lord of Heaven’s Armies[a] came to me as follows: “The Lord of Heaven’s Armies says, ‘I am very much concerned for Zion; indeed, I am so concerned for her that my rage will fall on those who hurt her.’ The Lord says, ‘I have returned to Zion and will live within Jerusalem. Now Jerusalem will be called “truthful city,” “mountain of the Lord of Heaven’s Armies,” “holy mountain.”’ Moreover, the Lord of Heaven’s Armies says, ‘Old men and women will once more live in the plazas of Jerusalem, each one leaning on a cane because of advanced age. And the streets of the city will be full of boys and girls playing.[b] And,’ says the Lord of Heaven’s Armies, ‘though such a thing may seem to be difficult in the opinion of the small community of those days, will it also appear difficult to me?’ asks the Lord of Heaven’s Armies.

“The Lord of Heaven’s Armies asserts, ‘I am about to save my people from the lands of the east and the west. And I will bring them to settle within Jerusalem. They will be my people, and I will be their God,[c] in truth and righteousness.’

“The Lord of Heaven’s Armies also says, ‘Gather strength, you who are listening to these words today from the mouths of the prophets who were there at the founding of the house of the Lord of Heaven’s Armies,[d] so that the temple might be built. 10 Before that time there was no compensation for man or animal, nor was there any relief from adversity for those who came and went, because I had pitted everybody—each one—against everyone else. 11 But I will be different now to this remnant of my people from the way I was in those days,’ says the Lord of Heaven’s Armies, 12 ‘for there will be a peaceful time of sowing, the vine will produce its fruit, and the ground its yield, and the skies[e] will rain down dew. Then I will allow the remnant of my people to possess all these things. 13 And it will come about that just as you, both Judah and Israel, were a curse to the nations, so I will save you and you will be a blessing. Do not be afraid! Instead, be strong.’

14 “For the Lord of Heaven’s Armies says, ‘As I had planned to hurt[f] you when your fathers made me angry,’ says the Lord of Heaven’s Armies, ‘and I was not sorry, 15 so, to the contrary, I have planned in these days to do good to Jerusalem and Judah—do not fear! 16 These are the things you must do: Speak the truth, each of you, to one another. Practice true and righteous judgment in your courts.[g] 17 Do not plan evil in your hearts against one another. Do not favor a false oath—these are all things that I hate,’ says the Lord.”

18 The message of the Lord of Heaven’s Armies came to me as follows: 19 “The Lord of Heaven’s Armies says, ‘The fast of the fourth, fifth, seventh, and tenth[h] months will become joyful and happy, pleasant feasts for the house of Judah; so love truth and peace.’ 20 The Lord of Heaven’s Armies says, ‘It will someday come to pass that people—residents of many cities—will come. 21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord of Heaven’s Armies. Indeed, I’ll go with you.”’ 22 Many peoples and powerful nations will come to Jerusalem to seek the Lord of Heaven’s Armies and to ask his favor. 23 The Lord of Heaven’s Armies says, ‘In those days ten people from all languages and nations will grasp hold of—indeed, grab—the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’”[i]

Footnotes:

  1. Zechariah 8:1 sn There is a remarkable concentration of this name of God in this section of Zechariah, 18 times in this chapter out of 53 in the book. It emphasizes the Lord’s sovereignty in contrast to the human impossibility of accomplishing what lies ahead.
  2. Zechariah 8:5 sn The references to longevity and to children living and playing in peace are eschatological in tone. Elsewhere the millennial kingdom is characterized in a similar manner (cf. Isa 65:20; Jer 31:12-13).
  3. Zechariah 8:8 sn The affirmation They will be my people, and I will be their God speaks of covenant renewal, a restoration of the unbroken fellowship the Lord desired to have with his people but which their disloyalty had shattered. In the eschaton God and Israel will be in covenant union once again (cf. Jer 31:33).
  4. Zechariah 8:9 sn These prophets who were there at the founding of the house of the Lord of Heaven’s Armies included at least Haggai and Zechariah, and perhaps others. The founding referred to here is not the initial laying of the temple’s foundations in 536 b.c. (Ezra 3:8) but the resumption of work two years before the time of the present narrative (i.e., in 520 b.c.), as vv. 10-12 make clear.
  5. Zechariah 8:12 tn Or “the heavens” (so KJV, NAB, NIV). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “skies” depending on the context.
  6. Zechariah 8:14 tn The verb זָמַם (zamam) usually means “to plot to do evil,” but with a divine subject (as here), and in light of v. 15 where it means to plan good, the meaning here has to be the implementation of discipline (cf. NCV, CEV “punish”). God may bring hurt but its purpose is redemptive and/or pedagogical.
  7. Zechariah 8:16 sn For a similar reference to true and righteous judgment see Mic 6:8.
  8. Zechariah 8:19 sn The fasts of the fifth and seventh months, mentioned previously (7:5), are listed here along with the observances of the fourth and tenth months. The latter commemorated the siege of Jerusalem by the Babylonians on January 15, 588 b.c. (2 Kgs 25:1), and the former the breach of the city walls on or about July 18, 586 b.c. (Jer 39:2-5).
  9. Zechariah 8:23 sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).
New English Translation (NET)

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

Revelation 16

The Bowls of God’s Wrath

16 Then[a] I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.”[b] So[c] the first angel[d] went and poured out his bowl on the earth. Then[e] ugly and painful sores[f] appeared on the people[g] who had the mark of the beast and who worshiped his image.

Next,[h] the second angel[i] poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.

Then[j] the third angel[k] poured out his bowl on the rivers and the springs of water, and they turned into blood. Now[l] I heard the angel of the waters saying:

“You are just[m]—the one who is and who was,
the Holy One—because you have passed these judgments,[n]
because they poured out the blood of your saints and prophets,
so[o] you have given them blood to drink. They got what they deserved!”[p]

Then[q] I heard the altar reply,[r] “Yes, Lord God, the All-Powerful,[s] your judgments are true and just!”

Then[t] the fourth angel[u] poured out his bowl on the sun, and it was permitted to scorch people[v] with fire. Thus[w] people[x] were scorched by the terrible heat,[y] yet[z] they blasphemed the name of God, who has ruling authority[aa] over these plagues, and they would not repent and give him glory.

10 Then[ab] the fifth angel[ac] poured out his bowl on the throne of the beast so that[ad] darkness covered his kingdom,[ae] and people[af] began to bite[ag] their tongues because[ah] of their pain. 11 They blasphemed the God of heaven because of their sufferings[ai] and because of their sores,[aj] but nevertheless[ak] they still refused to repent[al] of their deeds.

12 Then[am] the sixth angel[an] poured out his bowl on the great river Euphrates and dried up its water[ao] to prepare the way[ap] for the kings from the east.[aq] 13 Then[ar] I saw three unclean spirits[as] that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. 14 For they are the spirits of the demons performing signs who go out to the kings of the earth[at] to bring them together for the battle that will take place on the great day of God, the All-Powerful.[au]

15 (Look ! I will come like a thief!
Blessed is the one who stays alert and does not lose[av] his clothes so that he will not have to walk around naked and his shameful condition[aw] be seen.)[ax]

16 Now[ay] the spirits[az] gathered the kings and their armies[ba] to the place that is called Armageddon[bb] in Hebrew.

17 Finally[bc] the seventh angel[bd] poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!” 18 Then[be] there were flashes of lightning, roaring,[bf] and crashes of thunder, and there was a tremendous earthquake—an earthquake unequaled since humanity[bg] has been on the earth, so tremendous was that earthquake. 19 The[bh] great city was split into three parts and the cities of the nations[bi] collapsed.[bj] So[bk] Babylon the great was remembered before God, and was given the cup[bl] filled with the wine made of God’s furious wrath.[bm] 20 Every[bn] island fled away[bo] and no mountains could be found.[bp] 21 And gigantic hailstones, weighing about a 100 pounds[bq] each, fell from heaven[br] on people,[bs] but they[bt] blasphemed God because of the plague of hail, since it[bu] was so horrendous.[bv]

Footnotes:

  1. Revelation 16:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  2. Revelation 16:1 tn Or “anger.” Here τοῦ θυμοῦ (tou thumou) has been translated as a genitive of content.
  3. Revelation 16:2 tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.
  4. Revelation 16:2 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
  5. Revelation 16:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  6. Revelation 16:2 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
  7. Revelation 16:2 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
  8. Revelation 16:3 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
  9. Revelation 16:3 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
  10. Revelation 16:4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  11. Revelation 16:4 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
  12. Revelation 16:5 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
  13. Revelation 16:5 tn Or “righteous,” although the context favors justice as the theme.
  14. Revelation 16:5 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
  15. Revelation 16:6 tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.
  16. Revelation 16:6 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
  17. Revelation 16:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  18. Revelation 16:7 tn Grk “the altar saying.”
  19. Revelation 16:7 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…() κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
  20. Revelation 16:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  21. Revelation 16:8 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
  22. Revelation 16:8 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
  23. Revelation 16:9 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
  24. Revelation 16:9 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
  25. Revelation 16:9 tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”
  26. Revelation 16:9 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
  27. Revelation 16:9 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  28. Revelation 16:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  29. Revelation 16:10 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
  30. Revelation 16:10 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
  31. Revelation 16:10 tn Grk “his kingdom became dark.”
  32. Revelation 16:10 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
  33. Revelation 16:10 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
  34. Revelation 16:10 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
  35. Revelation 16:11 tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π.because of their sufferings vs. 11.”
  36. Revelation 16:11 tn Or “ulcerated sores” (see 16:2).
  37. Revelation 16:11 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
  38. Revelation 16:11 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
  39. Revelation 16:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  40. Revelation 16:12 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
  41. Revelation 16:12 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
  42. Revelation 16:12 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
  43. Revelation 16:12 tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίουfrom the east Rv 7:2; 16:12; simply ἀπὸ ἀ.…21:13.”
  44. Revelation 16:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  45. Revelation 16:13 sn According to the next verse, these three unclean spirits are spirits of demons.
  46. Revelation 16:14 tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the worldὅλη ἡ οἰκ. the whole inhabited earthMt 24:14; Ac 11:28; Rv 3:10; 16:14.”
  47. Revelation 16:14 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…() κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
  48. Revelation 16:15 tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”
  49. Revelation 16:15 tn On the translation of ἀσχημοσύνη (aschēmosunē) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.
  50. Revelation 16:15 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.
  51. Revelation 16:16 tn Here καί (kai) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.
  52. Revelation 16:16 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
  53. Revelation 16:16 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
  54. Revelation 16:16 tc There are many variations in the spelling of this name among the Greek mss, although ῾Αρμαγεδών (harmagedōn) has the best support. The usual English spelling is Armageddon, used in the translation.tn Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (NASB), meaning “the Mount of Magedon” in Hebrew.
  55. Revelation 16:17 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
  56. Revelation 16:17 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
  57. Revelation 16:18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  58. Revelation 16:18 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
  59. Revelation 16:18 tn The singular ἄνθρωπος (anthrōpos) is used generically here to refer to the human race.
  60. Revelation 16:19 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  61. Revelation 16:19 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  62. Revelation 16:19 tn Grk “fell.”
  63. Revelation 16:19 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
  64. Revelation 16:19 tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).
  65. Revelation 16:19 tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (thumos) and ὀργή (orgē) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.
  66. Revelation 16:20 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
  67. Revelation 16:20 tn Or “vanished.”
  68. Revelation 16:20 sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.
  69. Revelation 16:21 tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talentχάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a 100 pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.
  70. Revelation 16:21 tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.
  71. Revelation 16:21 tn Grk “on men,” but ἄνθρωπος (anthrōpos) is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).
  72. Revelation 16:21 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
  73. Revelation 16:21 tn Grk “the plague of it.”
  74. Revelation 16:21 tn Grk “since the plague of it was exceedingly great.”
New English Translation (NET)

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Psalm 144

Psalm 144[a]

By David.

144 The Lord, my Protector,[b] deserves praise[c]
the one who trains my hands for battle,[d]
and my fingers for war,
who loves me[e] and is my stronghold,
my refuge[f] and my deliverer,
my shield and the one in whom I take shelter,
who makes nations submit to me.[g]
O Lord, of what importance is the human race,[h] that you should notice them?
Of what importance is mankind,[i] that you should be concerned about them?[j]
People[k] are like a vapor,
their days like a shadow that disappears.[l]
O Lord, make the sky sink[m] and come down.[n]
Touch the mountains and make them smolder.[o]
Hurl lightning bolts and scatter the enemy.
Shoot your arrows and rout them.[p]
Reach down[q] from above.
Grab me and rescue me from the surging water,[r]
from the power of foreigners,[s]
who speak lies,
and make false promises.[t]
O God, I will sing a new song to you.
Accompanied by a ten-stringed instrument, I will sing praises to you,
10 the one who delivers[u] kings,
and rescued David his servant from a deadly[v] sword.
11 Grab me and rescue me from the power of foreigners,[w]
who speak lies,
and make false promises.[x]
12 Then[y] our sons will be like plants,
that quickly grow to full size.[z]
Our daughters will be like corner pillars,[aa]
carved like those in a palace.[ab]
13 Our storehouses[ac] will be full,
providing all kinds of food.[ad]
Our sheep will multiply by the thousands
and fill[ae] our pastures.[af]
14 Our cattle will be weighted down with produce.[ag]
No one will break through our walls,
no one will be taken captive,
and there will be no terrified cries in our city squares.[ah]
15 How blessed are the people who experience these things.[ai]
How blessed are the people whose God is the Lord.

Footnotes:

  1. Psalm 144:1 sn Psalm 144. The psalmist expresses his confidence in God, asks for a mighty display of divine intervention in an upcoming battle, and anticipates God’s rich blessings on the nation in the aftermath of military victory.
  2. Psalm 144:1 tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.
  3. Psalm 144:1 tn Heb “blessed [be] the Lord, my rocky summit.”
  4. Psalm 144:1 sn The one who trains my hands for battle. The psalmist attributes his skill with weapons to divine enablement (see Ps 18:34). Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.
  5. Psalm 144:2 tn Heb “my loyal love,” which is probably an abbreviated form of “the God of my loyal love” (see Ps 59:10, 17).
  6. Psalm 144:2 tn Or “my elevated place.”
  7. Psalm 144:2 tn Heb “the one who subdues nations beneath me.”
  8. Psalm 144:3 tn Heb “What is mankind?” The singular noun אֱנוֹשׁ (ʾenosh) is used here in a collective sense and refers to the human race. See Ps 8:5.
  9. Psalm 144:3 tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.
  10. Psalm 144:3 tn Heb “take account of him.” The two imperfect verbal forms in v. 4 describe God’s characteristic activity.
  11. Psalm 144:4 tn Heb “man,” or “mankind.”
  12. Psalm 144:4 tn Heb “his days [are] like a shadow that passes away,” that is, like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11.
  13. Psalm 144:5 tn The Hebrew verb נָטָה (natah) can carry the sense “to [cause to] bend; to [cause to] bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the Lord causes the sky, pictured as a dome or vault, to sink down as he descends in the storm. See Ps 18:9.
  14. Psalm 144:5 tn Heb “so you might come down.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative. The same type of construction is utilized in v. 6.
  15. Psalm 144:5 tn Heb “so they might smolder.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative.
  16. Psalm 144:6 sn Arrows and lightning bolts are associated in other texts (see Pss 18:14; 77:17-18; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).
  17. Psalm 144:7 tn Heb “stretch out your hands.”
  18. Psalm 144:7 tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful foreign enemies, as well as the realm of death they represent (see the next line and Ps 18:16-17).
  19. Psalm 144:7 tn Heb “from the hand of the sons of foreignness.”
  20. Psalm 144:8 tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” The reference to the “right hand” is probably a metonymy for an oath. When making an oath, one would raise the hand as a solemn gesture. See Exod 6:8; Num 14:30; Deut 32:40. The figure thus represents the making of false oaths (false promises).
  21. Psalm 144:10 tn Heb “grants deliverance to.”
  22. Psalm 144:10 tn Heb “harmful.”
  23. Psalm 144:11 tn Heb “from the hand of the sons of foreignness.”
  24. Psalm 144:11 tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” See v. 8 where the same expression occurs.
  25. Psalm 144:12 tn Some consider אֲשֶׁר (ʾasher) problematic, but here it probably indicates the anticipated consequence of the preceding request. (For other examples of אֲשֶׁר indicating purpose/result, see BDB 83 s.v. and HALOT 99 s.v.) If the psalmist—who appears to be a Davidic king preparing to fight a battle (see vv. 10-11)—is victorious, the whole nation will be spared invasion and defeat (see v. 14) and can flourish. Some prefer to emend the form to אַשְׁרֵי (“how blessed [are our sons]”). A suffixed noun sometimes follows אַשְׁרֵי (ʾashre; see 1 Kgs 10:8; Prov 20:7), but the presence of a comparative element (see “like plants”) after the suffixed noun makes the proposed reading too awkward syntactically.
  26. Psalm 144:12 tn Heb “grown up in their youth.” The translation assumes that “grown up” modifies “plants” (just as “carved” modifies “corner pillars” in the second half of the verse). Another option is to take “grown up” as a predicate in relation to “our sons,” in which case one might translate, “they will be strapping youths.”
  27. Psalm 144:12 tn The Hebrew noun occurs only here and in Zech 9:15, where it refers to the corners of an altar.
  28. Psalm 144:12 tn Heb “carved [in] the pattern of a palace.”
  29. Psalm 144:13 tn The Hebrew noun occurs only here.
  30. Psalm 144:13 tn Heb “from kind to kind.” Some prefer to emend the text to מָזוֹן עַל מָזוֹן (mazon ʿal mazon, “food upon food”).
  31. Psalm 144:13 tn Heb “they are innumerable.”
  32. Psalm 144:13 tn Heb “in outside places.” Here the term refers to pastures and fields (see Job 5:10; Prov 8:26).
  33. Psalm 144:14 tn Heb “weighted down.” This probably refers (1) to the cattle having the produce from the harvest placed on their backs to be transported to the storehouses (see BDB 687 s.v. סָבַל). Other options are (2) to take this as reference to the cattle being pregnant (see HALOT 741 s.v. סבל pu) or (3) to their being well-fed or fattened (see L. C. Allen, Psalms 101-150 [WBC], 288).
  34. Psalm 144:14 tn Heb “there [will be] no breach, and there [will be] no going out, and there [will be] no crying out in our broad places.”
  35. Psalm 144:15 tn Heb “[O] the happiness of the people who [it is] such to them.”
New English Translation (NET)

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Proverbs 30:29-31

29 There are three things that are magnificent[a] in their step,
four things that move about magnificently:[b]
30 a lion, mightiest[c] of the beasts,
who does not retreat from anything;
31 a strutting rooster,[d] a male goat,
and a king with his army around him.[e]

Footnotes:

  1. Proverbs 30:29 tn The form מֵיטִיבֵי (metive) is the Hiphil participle, plural construct. It has the idea of “doing good [in] their step.” They move about well, i.e., magnificently. The genitive would be a genitive of specification.
  2. Proverbs 30:29 tn The construction uses the Hiphil participle again (as in the previous line) followed by the infinitive construct of הָלַךְ (halakh). This forms a verbal hendiadys, the infinitive becoming the main verb and the participle before it the adverb.
  3. Proverbs 30:30 tn Heb “mighty among the beasts,” but referring to a superlative degree (“mightiest”).
  4. Proverbs 30:31 tn The Hebrew term זַרְזִיר (zarzir) means “girt”; it occurs only here with “loins” in the Bible: “that which is girt in the loins” (BDB 267 s.v.). Some have interpreted this to be the “greyhound” because it is narrow in the flanks (J. H. Greenstone, Proverbs, 327); so KJV, ASV. Others have suggested the warhorse, zebra, raven, or starling. Tg. Prov 30:31 has it as the large fighting cock that struts around among the hens. There is no clear referent that is convincing, although most modern English versions use “strutting rooster” or something similar (cf. CEV “proud roosters”).
  5. Proverbs 30:31 tc This last line has inspired many suggestions. The MT has “with his army around him” (אַלְקוּם עִמּוֹ, ʾalqum ʿimmo); so NIV. This has been emended to read “against whom there is no rising up” (so KJV, ASV) or “standing over his people.” The LXX has “a king haranguing his people.” Tg. Prov 30:31 has, “a king who stands up before his people and addresses them.” Some have attempted to identify this with Alcimus, the high priest who aspired to kingship (1 Macc 7:5-22), but such a suggestion is quite remote. Another interpretation sees the word for “God” in the line: “a king with whom God is.” Furthermore, C. H. Toy thinks the text is defective and must have at one time referred to some majestic animal (Proverbs [ICC], 537). While all these suggestions are fascinating, they have not improved or corrected the Hebrew text. At least one can say the focus is on the stately appearance of the king at some auspicious moment. The word occurs only here, but if it is interpreted with its Arabic cognate in mind, then it refers to a band of soldiers (BDB 39 s.v. אַלְקוּם).
New English Translation (NET)

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The Daily Audio Bible Reading for Thursday December 24, 2020 (NIV)

Zechariah 6-7

Vision Eight: The Chariots

Once more I looked, and this time I saw four chariots emerging from between two mountains of bronze.[a] Harnessed to the first chariot were red horses, to the second black horses, to the third white horses, and to the fourth spotted horses, all of them strong.[b] Then I asked the angelic messenger[c] who was speaking with me, “What are these, sir?” The messenger replied, “These are the four spirits[d] of heaven going out after presenting themselves before the Lord of all the earth. The chariot with the black horses is going to the north country, and the white ones are going after them, but the spotted ones are going to the south country. All these strong ones[e] are scattering; they have sought permission to go and walk about over the earth.” The Lord had said, “Go! Walk about over the earth!” So they are doing so. Then he cried out to me, “Look! The ones going to the northland have brought me[f] peace about the northland.”[g]

A Concluding Oracle

The Lord’s message came to me as follows: 10 “Choose some people[h] from among the exiles, namely, Heldai, Tobijah, and Jedaiah, all who have come from Babylon, and when you have done so go to the house of Josiah son of Zephaniah.[i] 11 Then take some silver and gold to make a crown[j] and set it on the head of Joshua the high priest, the son of Jehozadak. 12 Then say to him, ‘The Lord of Heaven’s Armies says, “Look—here is the man whose name is Branch,[k] who will sprout up from his place and build the temple of the Lord. 13 Indeed, he will build the temple of the Lord, and he will be clothed in splendor, sitting as king on his throne. Moreover, there will be a priest[l] with him on his throne and they will see eye to eye on everything. 14 The crown will then be turned over to Helem,[m] Tobijah, Jedaiah, and Hen[n] son of Zephaniah as a memorial in the temple of the Lord. 15 Then those who are far away[o] will come and build the temple of the Lord so that you may know that the Lord of Heaven’s Armies has sent me to you. This will all come to pass if you completely obey the voice of the Lord your God.”’”

The Hypocrisy of False Fasting

In King Darius’ fourth year, on the fourth day of Kislev, the ninth month,[p] the Lord’s message came to Zechariah. Now the people of Bethel had sent Sharezer and Regem-Melech and their companions to seek the Lord’s favor by asking both the priests of the temple[q] of the Lord of Heaven’s Armies and the prophets, “Should we weep in the fifth month,[r] fasting as we have done over the years?” The message of the Lord of Heaven’s Armies then came to me, “Speak to all the people and priests of the land as follows: ‘When you fasted and lamented in the fifth and seventh[s] months through all these seventy years, did you truly fast for me—for me, indeed? And now when you eat and drink, are you not doing so for yourselves? Should you not have obeyed the words that the Lord cried out through the former prophets when Jerusalem was peacefully inhabited and her surrounding cities, the Negev, and the foothills[t] were also populated?’”

Again the Lord’s message came to Zechariah: “The Lord of Heaven’s Armies said, ‘Exercise true judgment and show brotherhood and compassion to each other. 10 You must not oppress the widow, the orphan, the resident foreigner, or the poor, nor should anyone secretly plot evil against his fellow citizen.’[u]

11 “But they refused to pay attention, turning away stubbornly and stopping their ears so they could not hear. 12 Indeed, they made their hearts as hard as diamond,[v] so that they could not obey the law of Moses[w] and the other words the Lord of Heaven’s Armies had sent by his Spirit through the former prophets. Therefore, the Lord of Heaven’s Armies poured out great wrath.

13 “‘Just as I[x] called out, but they would not obey, so they will call out, but I will not listen,’ the Lord of Heaven’s Armies says. 14 ‘Rather, I will sweep them away in a storm into all the nations they are not familiar with.’ Thus the land became desolate because of them, with no one crossing through or returning, for they had made the fruitful[y] land a waste.”

Footnotes:

  1. Zechariah 6:1 tn Heb “two mountains, and the mountains [were] mountains of bronze.” This has been simplified in the translation for stylistic reasons.sn Bronze, a hard, almost impenetrable metal, is an apt figure to speak of the obstacles standing in the way of the accomplishment of God’s purposes for the postexilic Jewish community (cf. 4:7). The cleft between the two from which the chariots emerge might be related to the eschatological triumph of the Lord who will return to the Mount of Olives and divide it into two mountains, one on the north and the other on the south (cf. Zech 14:1-8; Ezek 47:1-12).
  2. Zechariah 6:3 tc For the MT reading אֲמֻצִּים (ʾamutsim, “strong”) Aquila and Syriac presuppose אֲדֻמִּים (ʾadummim, “red”), thus giving the red horse an assignment and eliminating the problem of a fifth, “spotted” horse. The fourth would be a mottled red horse according to this view. There is, however, no manuscript support for this interpretation.
  3. Zechariah 6:4 tn See the note on the expression “angelic messenger” in 1:9.
  4. Zechariah 6:5 tn The Hebrew term translated “spirit” here may also be translated “wind” or “breath” depending on the context (cf. ASV, NRSV, CEV “the four winds of heaven”; NAB similar).
  5. Zechariah 6:7 tn The present translation takes אֲמֻצִּים (ʾamutsim, “strong”) to be a descriptive of all the horses—white, black, red, and spotted (cf. NAB, NIV, NLT).
  6. Zechariah 6:8 tn Heb “my spirit.” The subject appears to be the Lord who exclaims here that the horsemen have accomplished their task of bringing peace.
  7. Zechariah 6:8 sn The immediate referent of peace about the northland is to the peace brought by Persia’s conquest of Babylonia, a peace that allowed the restoration of the Jewish people (cf. 2 Chr 36:22-23; Isa 44:28; 45:1-2). However, there is also an eschatological dimension, referring to a time when there will be perfect and universal peace.
  8. Zechariah 6:10 tn The words “some people” are supplied in the translation. The Hebrew verb translated “choose” (alternatively “take” [NAB, NIV]; “collect” [NRSV, CEV]) has no direct object specified in the text. Some translations supply “silver and gold” (NIV, NRSV) or “an offering” (NASB).
  9. Zechariah 6:10 sn Except for Joshua (v. 11) none of these individuals is otherwise mentioned and therefore they cannot be further identified.
  10. Zechariah 6:11 tn Heb “crowns” (so KJV, ASV; also in v. 14). The Hebrew word for “crown” here is עֲטֶרֶת (ʿateret), a term never used in the OT for the priestly crown or mitre. Thus, the scene here describes the investing of the priest with royal authority.
  11. Zechariah 6:12 tn The epithet “Branch” (צֶמַח, tsemakh) derives from the verb used here (יִצְמָח, yitsmakh, “will sprout up”) to describe the rise of the Messiah, already referred to in this manner in Zech 3:8 (cf. Isa 11:1; 53:2; Jer 33:15). In the immediate context this refers to Zerubbabel, but the ultimate referent is Jesus (cf. John 19:5).
  12. Zechariah 6:13 sn The priest here in the immediate context is Joshua but the fuller and more distant allusion is to the Messiah, a ruling priest. The notion of the ruler as a priest-king was already apparent in David and his successors (Pss 2:2, 6-8; 110:2, 4), and it finds mature expression in David’s greater Son, Jesus Christ, who will combine both offices in his kingship (Heb 5:1-10; 7:1-25).
  13. Zechariah 6:14 tn “Helem” is probably the same individual as “Heldai” in v. 10. Since the MT and the major ancient versions leave the apparent conflict unresolved it is probably best to view “Helem” as interchangeable with “Heldai” (cf. “Heled” in 1 Chr 11:30 with “Heleb” [2 Sam 23:29] and “Heldai” [1 Chr 27:15]). A number of modern English versions use “Heldai” here (e.g., NAB, NIV, NRSV, TEV, NLT).
  14. Zechariah 6:14 tn Since the “son of Zephaniah” in v. 10 is Josiah, it might be best here to understand “Hen” in its meaning “grace” (חֵן, khen); that is, “Hen” is a nickname for Josiah—“the gracious one.” A number of modern English translations use “Josiah” here (e.g., NCV, NRSV, NLT).
  15. Zechariah 6:15 sn Those who are far away is probably a reference to later groups of returning exiles under Ezra, Nehemiah, and others.
  16. Zechariah 7:1 sn The fourth day of Kislev, the ninth month would be December 7, 518 b.c., 22 months after the previous eight visions.
  17. Zechariah 7:3 tn Heb “house” (so NAB, NIV, NRSV).
  18. Zechariah 7:3 sn This lamentation marked the occasion of the destruction of Solomon’s temple on August 14, 586 b.c., almost exactly 70 years earlier (cf. 2 Kgs 25:8).
  19. Zechariah 7:5 tn The seventh month apparently refers to the anniversary of the assassination of Gedaliah, governor of Judah (Jer 40:13-14; 41:1), in approximately 581 b.c.
  20. Zechariah 7:7 sn The foothills (שְׁפֵלָה, shephelah) are the region between the Judean hill country and the Mediterranean coastal plain.
  21. Zechariah 7:10 tn Heb “brother.” The Hebrew term ‘akh (אָח) may refer to a brother, relative, fellow countryman, or companion.sn Cf. Exod 22:21; Lev 19:33-34; Deut 10:18-19; 24:14, 17; 27:19.
  22. Zechariah 7:12 tn The Hebrew term שָׁמִיר (shamir) means literally “hardness” and since it is said in Ezek 3:9 to be harder than flint, many scholars suggest that it refers to diamond. It is unlikely that diamond was known to ancient Israel, however, so probably a hard stone like emery or corundum is in view. The translation nevertheless uses “diamond” because in modern times it has become proverbial for its hardness. A number of English versions use “flint” here (e.g., NASB, NIV).
  23. Zechariah 7:12 tn Heb “Torah”; the five books of Moses that make up the Pentateuch.
  24. Zechariah 7:13 tn Heb “he.” Since the third person pronoun refers to the Lord, it has been translated as a first person pronoun (“I”) to accommodate English style, which typically does not exhibit switches between persons of pronouns in the same immediate context as Hebrew does.
  25. Zechariah 7:14 tn Or “desirable”; traditionally “pleasant” (so many English versions; cf. TEV “This good land”).
New English Translation (NET)

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Revelation 15

The Final Plagues

15 Then[a] I saw another great and astounding sign in heaven: seven angels who have seven final plagues[b] (they are final because in them God’s anger is completed).

Then[c] I saw something like a sea of glass[d] mixed with fire, and those who had conquered[e] the beast and his image and the number of his name. They were standing[f] by[g] the sea of glass, holding harps given to them by God.[h] They[i] sang the song of Moses the servant[j] of God and the song of the Lamb:[k]

“Great and astounding are your deeds,
Lord God, the All-Powerful![l]
Just[m] and true are your ways,
King over the nations![n]
Who will not fear you, O Lord,
and glorify[o] your name, because you alone are holy?[p]
All nations[q] will come and worship before you
for your righteous acts[r] have been revealed.”

After[s] these things I looked, and the temple (the tent[t] of the testimony)[u] was opened in heaven, and the seven angels who had the seven plagues came out of the temple, dressed in clean bright linen, wearing wide golden belts[v] around their chests. Then[w] one of the four living creatures gave the seven angels seven golden bowls filled with the wrath[x] of God who lives forever and ever, and the temple was filled with smoke from God’s glory and from his power. Thus[y] no one could enter the temple until the seven plagues from the seven angels were completed.

Footnotes:

  1. Revelation 15:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  2. Revelation 15:1 tn Grk “seven plagues—the last ones.”
  3. Revelation 15:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  4. Revelation 15:2 sn See Rev 4:6 where the sea of glass was mentioned previously.
  5. Revelation 15:2 tn Or “had been victorious over”; traditionally, “had overcome.”
  6. Revelation 15:2 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
  7. Revelation 15:2 tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”
  8. Revelation 15:2 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou theou) has been translated as a genitive of agency.
  9. Revelation 15:3 tn Here καί (kai) has not been translated.
  10. Revelation 15:3 tn See the note on the word “servants” in 1:1.
  11. Revelation 15:3 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  12. Revelation 15:3 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…() κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
  13. Revelation 15:3 tn Or “righteous,” although the context favors justice as the theme.
  14. Revelation 15:3 tc Certain mss (P47 א*,2 C 1006 1611 1841) read “ages” (αἰώνων, aiōnōn) instead of “nations” (ἐθνῶν, ethnōn), which itself is supported by several mss (א1 A 051 M). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileus tōn aiōnōn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably “nations” should be considered the earlier reading due to the influence of 1 Tim 1:17 on this passage.
  15. Revelation 15:4 tn Or “and praise.”sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3; 49:22-23; 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation (NIGTC), 796-97.
  16. Revelation 15:4 sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (hosios) and not the more common NT term ἅγιος (hagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).
  17. Revelation 15:4 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  18. Revelation 15:4 tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiōma) in this context BDAG 249 s.v. 2. states, “righteous deedδι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18.—B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”
  19. Revelation 15:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  20. Revelation 15:5 tn On this term BDAG 928 s.v. σκηνή 1.b.α states, “ἡ σκηνὴ τοῦ μαρτυρίου the Tabernacle or Tent of Testimony (Ex 27:21; 29:4; Lev 1:1; Num 1:1 and oft.…) Ac 7:44; 1 Cl 43:2, 5, ” and then continues in section 2 to state, “Rv 15:5 speaks of a ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ. God’s σκ.= dwelling is in heaven 13:6, and will some time be among humans 21:3.”
  21. Revelation 15:5 tn Grk “the temple of the tent of the testimony” (ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου, ho naos tēs skēnēs tou marturiou). The genitive “of the tent” is probably an appositional genitive and should be rendered as “the temple, which is the tent.” The entire expression, then, would be “the temple which is the tent of testimony,” that is, “the heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness” (G. K. Beale, Revelation [NIGTC], 801-2). sn In the OT the expression “tent of the testimony” occurs frequently (130 times in Exodus through Deuteronomy). The “testimony” refers to the ten commandments, i.e., the revelation of the righteous will of God (Exod 16:34; 25:21; 31:18; 32:15; 40:24). It is little wonder that the wrath of God upon an unrighteous, lawbreaking humanity follows in John’s description.
  22. Revelation 15:6 tn Or “wide golden sashes,” but these would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).
  23. Revelation 15:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  24. Revelation 15:7 tn Or “anger.”
  25. Revelation 15:8 tn Grk “power, and no one.” A new sentence was started here in the translation. Here καί (kai) has been translated as “thus” to indicate the implied result of the temple being filled with smoke.
New English Translation (NET)

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Psalm 143

Psalm 143[a]

A psalm of David.

143 O Lord, hear my prayer.
Pay attention to my plea for help.
Because of your faithfulness and justice, answer me.
Do not sit in judgment on[b] your servant,
for no one alive is innocent before you.[c]
Certainly[d] my enemies[e] chase me.
They smash me into the ground.[f]
They force me to live[g] in dark regions,[h]
like those who have been dead for ages.
My strength leaves me;[i]
I am absolutely shocked.[j]
I recall the old days.[k]
I meditate on all you have done;
I reflect on your accomplishments.[l]
I spread my hands out to you in prayer;[m]
my soul thirsts for you in a parched[n] land.[o] (Selah)
Answer me quickly, Lord.
My strength is fading.[p]
Do not reject me,[q]
or I will join[r] those descending into the grave.[s]
May I hear about your loyal love in the morning,[t]
for I trust in you.
Show me the way I should go,[u]
because I long for you.[v]
Rescue me from my enemies, O Lord.
I run to you for protection.[w]
10 Teach me to do what pleases you,[x]
for you are my God.
May your kind presence[y]
lead me[z] into a level land.[aa]
11 O Lord, for the sake of your reputation,[ab] revive me.[ac]
Because of your justice, rescue me from trouble.[ad]
12 As a demonstration of your loyal love,[ae] destroy my enemies.
Annihilate[af] all who threaten my life,[ag]
for I am your servant.

Footnotes:

  1. Psalm 143:1 sn Psalm 143. As in the previous psalm, the psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.
  2. Psalm 143:2 tn Heb “do not enter into judgment with.”
  3. Psalm 143:2 tn Heb “for no one living is innocent before you.”
  4. Psalm 143:3 tn Or “for.”
  5. Psalm 143:3 tn Heb “an enemy.” The singular is used in a representative sense to describe a typical member of the larger group of enemies (note the plural “enemies” in vv. 9, 12).
  6. Psalm 143:3 tn Heb “he crushes on the ground my life.”
  7. Psalm 143:3 tn Or “sit.”
  8. Psalm 143:3 sn Dark regions refers to Sheol, which the psalmist views as a dark place located deep in the ground (see Ps 88:6).
  9. Psalm 143:4 tn Heb “my spirit grows faint.”
  10. Psalm 143:4 tn Heb “in my midst my heart is shocked.” For a similar use of the Hitpolel of שָׁמֵם (shamem), see Isa 59:16; 63:5.
  11. Psalm 143:5 tn Or “ancient times”; Heb “days from before.”
  12. Psalm 143:5 tn Heb “the work of your hands.”
  13. Psalm 143:6 tn The words “in prayer” are supplied in the translation to clarify that the psalmist is referring to a posture of prayer.
  14. Psalm 143:6 tn Heb “faint” or “weary.” See Ps 63:1.
  15. Psalm 143:6 tc Heb “my soul like a faint land for you.” A verb (perhaps “thirsts”) is implied (see Ps 63:1). The translation assumes an emendation of the preposition כ (kaf, “like”) to ב (bet, “in,” see Ps 63:1; cf. NEB “athirst for thee in a thirsty land”). If the MT is retained, one might translate, “my soul thirsts for you, as a parched land does for water/rain” (cf. NIV, NRSV).
  16. Psalm 143:7 tn Heb “my spirit is failing.”
  17. Psalm 143:7 tn Heb “do not hide your face from me.” The idiom “hide the face” (1) can mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) can carry the stronger idea of “reject” (see Pss 30:7; 88:14).
  18. Psalm 143:7 tn Heb “I will be equal with.”
  19. Psalm 143:7 tn Heb “the pit.” The Hebrew noun בּוֹר (bor, “pit; cistern”) is sometimes used of the grave and/or the realm of the dead. See Ps 28:1.
  20. Psalm 143:8 tn Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love.sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14).
  21. Psalm 143:8 sn The way probably refers here to God’s moral and ethical standards and requirements (see v. 10).
  22. Psalm 143:8 tn Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ (naʾas nefesh, “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16).
  23. Psalm 143:9 tn Heb “to you I cover,” which makes no sense. The translation assumes an emendation to נַסְתִּי (nasti, “I flee,” a Qal perfect, first singular form from נוּס, nos). Confusion of כ (kaf) and נ (nun) is attested elsewhere (see P. K. McCarter, Textual Criticism [GBS], 48). The collocation of נוּס (“flee”) with אֶל (ʾel, “to”) is well-attested.
  24. Psalm 143:10 tn Or “your will.” See Ps 40:8.
  25. Psalm 143:10 tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10).
  26. Psalm 143:10 tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10a.
  27. Psalm 143:10 sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.
  28. Psalm 143:11 tn Heb “name,” which here stands metonymically for God’s reputation.
  29. Psalm 143:11 tn The imperfect verbal forms in vv. 11-12a are understood as expressing the psalmist’s desire. Note the petitionary tone of vv. 7-10a.
  30. Psalm 143:11 tn Heb “by your justice bring out my life from trouble.”
  31. Psalm 143:12 tn Heb “in [or “by”] your faithfulness.”
  32. Psalm 143:12 tn The perfect with vav (ו) consecutive carries on the mood of the preceding imperfect.
  33. Psalm 143:12 tn Heb “all the enemies of my life.”
New English Translation (NET)

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Proverbs 30:24-28

24 There are four things on earth that are small,[a]
but they are exceedingly wise:[b]
25 ants are creatures with little strength,
but they prepare[c] their food in the summer;
26 rock badgers[d] are creatures with little power,
but they make their homes in the crags;
27 locusts have no king,
but they all go forward by ranks;[e]
28 a lizard[f] you can catch with the hand,
but it gets into the palaces of the king.[g]

Footnotes:

  1. Proverbs 30:24 tn Heb “Four are the small things of the earth.” TEV has “four animals,” though in the list of four that follows, two are insects and one is a reptile.
  2. Proverbs 30:24 tn The construction uses the Pual participle with the plural adjective as an intensive; these four creatures are the very embodiment of wisdom (BDB 314 s.v. חָכַם Pu).
  3. Proverbs 30:25 sn The wisdom of the ants is found in their diligent preparation (כּוּן, kun) of food supplies in the summer for times in the winter when food is scarce. See S. P. Toperoff, “The Ant in the Bible and Midrash,” Dor le Dor 13 (1985): 179-83. According to this, being prepared ahead of time is a mark of true wisdom.
  4. Proverbs 30:26 tn Or “hyraxes.” This is the Syrian Hyrax, also known as the rock badger. KJV, ASV has “conies” (alternately spelled “coneys” by NIV), a term usually associated with the European rabbit (Oryctolagus cuniculus) but which can also refer to the pika or the hyrax. Scholars today generally agree that the Hebrew term used here refers to a type of hyrax, a small ungulate mammal of the family Procaviidae native to Africa and the Middle East which has a thick body, short legs and ears and a rudimentary tail. The simple “badger” (so NASB, NRSV, CEV) could lead to confusion with the badger, an entirely unrelated species of burrowing mammal related to weasels.sn Modern scholars identify this creature with the rock badger (the Syrian hyrax), a small mammal that lives in the crevices of the rock. Its wisdom consists in its ingenuity to find a place of security.
  5. Proverbs 30:27 sn The Hebrew term means “divided”; they go forward in orderly divisions, or ranks (C. H. Toy, Proverbs [ICC], 535). Joel 1:4 describes their order and uses it as a picture of a coming invasion (e.g., Joel 2:7, 8). Therefore the wisdom of the locust is in their order and cooperation.
  6. Proverbs 30:28 tn The KJV appears to have followed Rashi in translating this term as “spider,” so also JPS (and the note in the NRSV). But almost all modern English versions and commentators, following the Greek and the Latin versions, have “lizard.” See HALOT 1338 s.v. שְׂמָמִית.sn The point of this saying is that a weak creature like a lizard, that is so easily caught, cannot be prevented from getting into the most significant places.
  7. Proverbs 30:28 tn Although the Hebrew noun translated “king” is singular here, it is traditionally translated as plural: “kings’ palaces” (so KJV, NASB, NIV, NRSV).
New English Translation (NET)

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The Daily Audio Bible Reading for Wednesday December 23, 2020 (NIV)

Zechariah 4-5

Vision Five: The Menorah

The angelic messenger[a] who had been speaking with me then returned and woke me, as a person is wakened from sleep. He asked me, “What do you see?” I replied,[b] “I see a menorah of pure gold with a receptacle at the top. There are seven lamps at the top, with seven[c] pipes going to the lamps. There are also two olive trees beside it, one on the right of the receptacle and the other on the left.”[d] Then I asked the messenger who spoke with me, “What are these,[e] sir?” He replied, “Don’t you know what these are?” So I responded, “No, sir.” Therefore he told me, “This is the Lord’s message to Zerubbabel: ‘Not by strength and not by power, but by my Spirit,’[f] says the Lord of Heaven’s Armies.

Oracle of Response

“What are you, you great mountain?[g] Because of Zerubbabel you will become a level plain! And he will bring forth the temple[h] capstone with shoutings of ‘Grace! Grace!’[i] because of this.” Moreover, the Lord’s message came to me as follows: “The hands of Zerubbabel have laid the foundations of this temple,[j] and his hands will complete it. Then you will know that the Lord of Heaven’s Armies has sent me to you. 10 For who dares make light of small beginnings? These seven eyes[k] will joyfully look on the tin tablet[l] in Zerubbabel’s hand. These are the eyes of the Lord, which constantly range across the whole earth.”

11 Next I asked the messenger, “What are these two olive trees on the right and the left of the menorah?” 12 Before he could reply I asked again, “What are these two extensions[m] of the olive trees, which are emptying out the golden oil through the two golden pipes?” 13 He replied, “Don’t you know what these are?” And I said, “No, sir.” 14 So he said, “These are the two anointed ones[n] who stand by the Lord of the whole earth.”

Vision Six: The Flying Scroll

Then I turned to look, and there was a flying scroll! Someone asked me, “What do you see?” I replied, “I see a flying scroll 30 feet long and 15 feet wide.”[o] The speaker went on to say, “This is a curse[p] traveling across the whole earth. For example, according to the curse whoever steals[q] will be removed from the community; or on the other hand (according to the curse) whoever swears falsely will suffer the same fate.” “I will send it out,” says the Lord of Heaven’s Armies, “and it will enter the house of the thief and of the person who swears falsely in my name. It will land in the middle of his house and destroy both timber and stones.”

Vision Seven: The Ephah

After this the angelic messenger[r] who had been speaking to me went out and said, “Look, see what is leaving.” I asked, “What is it?” And he replied, “It is a basket for measuring grain[s] that is moving away from here.” Moreover, he said, “This is their ‘eye’[t] throughout all the earth.” Then a round lead cover was raised up, revealing a woman sitting inside the basket. He then said, “This woman represents wickedness,” and he pushed her down into the basket and placed the lead cover on top. Then I looked again and saw two women[u] going forth with the wind in their wings (they had wings like those of a stork), and they lifted up the basket between the earth and the sky. 10 I asked the messenger who was speaking to me, “Where are they taking the basket?” 11 He replied, “To build a temple[v] for her in the land of Babylonia.[w] When it is finished, she will be placed there in her own residence.”

Footnotes:

  1. Zechariah 4:1 tn See the note on the expression “angelic messenger” in 1:9.
  2. Zechariah 4:2 tc The present translation (along with most other English versions) follows the reading of the Qere and many ancient versions, “I said,” as opposed to the MT Kethib “he said.”
  3. Zechariah 4:2 tc The MT, supported by a Qumran manuscript, reads “seven and seven,” which would be fourteen. But Hebrew normally says “four and ten.” The LXX simply reads “seven,” suggesting the MT has a case of dittography.
  4. Zechariah 4:3 sn The vision apparently describes two olive trees providing olive oil by pipes to a large basin atop the menorah. From this basin two pipes extend to each of the seven lamps of the menorah, for a total of fourteen pipes in all. See vv. 11-12.
  5. Zechariah 4:4 sn Here these must refer to the lamps, since the identification of the olive trees is left to vv. 11-14.
  6. Zechariah 4:6 sn It is premature to understand the Spirit here as the Holy Spirit (the third Person of the Trinity), though the OT prepares the way for that NT revelation (cf. Gen 1:2; Exod 23:3; 31:3; Num 11:17-29; Judg 3:10; 6:34; 2 Kgs 2:9, 15, 16; Ezek 2:2; 3:12; 11:1, 5).
  7. Zechariah 4:7 sn In context, the great mountain here must be viewed as a metaphor for the enormous task of rebuilding the temple and establishing the messianic kingdom (cf. TEV “Obstacles as great as mountains”).
  8. Zechariah 4:7 tn The word “temple” has been supplied in the translation to clarify the referent (cf. NLT “final stone of the Temple”).
  9. Zechariah 4:7 sn Grace is a fitting response to the idea that it was “not by strength and not by power” but by God’s gracious Spirit that the work could be done (cf. v. 6).
  10. Zechariah 4:9 tn Heb “house” (so NAB, NRSV).
  11. Zechariah 4:10 tn Heb “these seven.” Eyes are clearly intended in the ellipsis as v. 10b shows. As in 3:9 the idea is God’s omniscience. He who knows the end from the beginning rejoices at the completion of his purposes.
  12. Zechariah 4:10 tn This term is traditionally translated “plumb line” (so NASB, NIV, NLT; cf. KJV, NRSV “plummet”), but it is more likely that the Hebrew בְּדִיל (bedil) is to be derived not from בָּדַל (badal), “to divide,” but from a root meaning “tin.” This finds support in the ancient Near Eastern custom of placing inscriptions on tin plates in dedicatory foundation deposits.
  13. Zechariah 4:12 tn The usual meaning of the Hebrew term שְׁבֹּלֶת (shebolet) is “ears” (as in ears of grain). Here it probably refers to the produce of the olive trees, i.e., olives. Many English versions render the term as “branches,” but cf. NAB “tufts.”
  14. Zechariah 4:14 tn The usual word for “anointed (one),” מָשִׁיַח (mashiakh), is not used here but rather בְנֵי־הַיִּצְהָר (vene hayyitshar), literally, “sons of fresh oil.” This is to maintain consistency with the imagery of olive trees. In the immediate context these two olive trees should be identified with Joshua and Zerubbabel, the priest and the governor. Only the high priest and king were anointed for office in the OT and these two were respectively the descendants of Aaron and David.
  15. Zechariah 5:2 tn Heb “20 cubits…10 cubits” (so NAB, NRSV). These dimensions (“30 feet long and 15 feet wide”) can hardly be referring to the scroll when unrolled since that would be all out of proportion to the normal ratio, in which the scroll would be 10 to 15 times as long as it was wide. More likely, the scroll is 15 feet thick when rolled, a hyperbole expressing the enormous amount and the profound significance of the information it contains.
  16. Zechariah 5:3 tn The Hebrew word translated “curse” (אָלָה, ʾalah) alludes to the covenant sanctions that attend the violation of God’s covenant with Israel (cf. Deut 29:12, 14, 20-21).
  17. Zechariah 5:3 sn Stealing and swearing falsely (mentioned later in this verse) are sins against mankind and God respectively and are thus violations of the two major parts of the Ten Commandments. These two stipulations (commandments 8 and 3) represent the whole law.
  18. Zechariah 5:5 tn See the note on the expression “angelic messenger” in 1:9.
  19. Zechariah 5:6 tn Heb “[This is] the ephah.” An ephah was a liquid or solid measure of about a bushel (five gallons or just under twenty liters). By metonymy it refers here to a measuring container (probably a basket) of that quantity.
  20. Zechariah 5:6 tc The LXX and Syriac read עֲוֹנָם (ʿavonam, “their iniquity,” so NRSV; NIV similar) for the MT עֵינָם (ʿenam, “their eye”), a reading that is consistent with the identification of the woman in v. 8 as wickedness, but one that is unnecessary. In 4:10 the “eye” represented divine omniscience and power; here it represents the demonic counterfeit.
  21. Zechariah 5:9 sn Here two women appear as the agents of the Lord because the whole scene is feminine in nature. The Hebrew word for “wickedness” in v. 8 (רִשְׁעָה, rishʿah) is grammatically feminine, so feminine imagery is appropriate throughout.
  22. Zechariah 5:11 tn Heb “house” (so NIV, NRSV, CEV).
  23. Zechariah 5:11 sn The land of Babylonia (Heb “the land of Shinar”) is another name for Sumer and Akkad, where Babylon was located (Gen 10:10). Babylon throughout the Bible symbolizes the focus of anti-God sentiment and activity (Gen 11:4; 14:1; Isa 13-14; 47:1-3; Jer 50-51; Rev 14:8; 17:1, 5, 18; 18:21).
New English Translation (NET)

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Revelation 14

An Interlude: The Song of the 144,000

14 Then[a] I looked, and here was[b] the Lamb standing on Mount Zion, and with him were 144,000, who had his name and his Father’s name written on their foreheads. I also heard a sound[c] coming out of heaven like the sound of many waters and like the sound of loud thunder. Now[d] the sound I heard was like that made by harpists playing their harps, and they were singing a new song before the throne and before the four living creatures and the elders. No[e] one was able to learn the song except the 144,000 who had been redeemed from the earth.

These are the ones who have not defiled themselves[f] with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb, and no lie was found on their lips;[g] they[h] are blameless.

Three Angels and Three Messages

Then[i] I saw another[j] angel flying directly overhead,[k] and he had[l] an eternal gospel to proclaim[m] to those who live[n] on the earth—to every nation, tribe,[o] language, and people. He declared[p] in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”

A[q] second[r] angel[s] followed the first,[t] declaring:[u] “Fallen, fallen is Babylon the great city![v] She made all the nations[w] drink of the wine of her immoral passion.”[x]

A[y] third angel[z] followed the first two,[aa] declaring[ab] in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, 10 that person[ac] will also drink of the wine of God’s anger[ad] that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur[ae] in front of the holy angels and in front of the Lamb. 11 And the smoke from their[af] torture will go up[ag] forever and ever, and those who worship the beast and his image will have[ah] no rest day or night, along with[ai] anyone who receives the mark of his name.” 12 This requires[aj] the steadfast endurance[ak] of the saints—those who obey[al] God’s commandments and hold to[am] their faith in Jesus.[an]

13 Then[ao] I heard a voice from heaven say, “Write this:

‘Blessed are the dead,
those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work,[ap] because their deeds will follow them.”[aq]

14 Then[ar] I looked, and a white cloud appeared,[as] and seated on the cloud was one like a son of man![at] He had[au] a golden crown on his head and a sharp sickle in his hand. 15 Then[av] another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use[aw] your sickle and start to reap,[ax] because the time to reap has come, since the earth’s harvest is ripe!” 16 So[ay] the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

17 Then[az] another angel came out of the temple in heaven, and he too had a sharp sickle. 18 Another[ba] angel, who was in charge of[bb] the fire, came from the altar and called in a loud voice to the angel[bc] who had the sharp sickle, “Use[bd] your sharp sickle and gather[be] the clusters of grapes[bf] off the vine of the earth,[bg] because its grapes[bh] are now ripe.”[bi] 19 So[bj] the angel swung his sickle over the earth and gathered the grapes from the vineyard[bk] of the earth and tossed them into the great[bl] winepress of the wrath of God. 20 Then[bm] the winepress was stomped[bn] outside the city, and blood poured out of the winepress up to the height of horses’ bridles[bo] for a distance of almost 200 miles.[bp]

Footnotes:

  1. Revelation 14:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  2. Revelation 14:1 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
  3. Revelation 14:2 tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (phōnē) as “sound” here.
  4. Revelation 14:2 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
  5. Revelation 14:3 tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.
  6. Revelation 14:4 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
  7. Revelation 14:5 tn Grk “in their mouth was not found a lie.”
  8. Revelation 14:5 tc Several mss (P47 א 1 1006 1611 2351 MK) have the conjunction “for” (γάρ, gar) here so that the phrase reads: “for they are blameless.” Other significant mss (A C P 1854 2053 al lat) lack the word. The shorter reading is to be preferred since the scribes were more likely to make the connection explicit through the addition of “for” than they would have been to omit the conjunction. As it is, the passage without the conjunction makes good sense and evokes a very somber tone.
  9. Revelation 14:6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  10. Revelation 14:6 tc Most mss (P47 א* M sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (P115vid א2 A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).
  11. Revelation 14:6 tn L&N 1.10 states, “a point or region of the sky directly above the earth—‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”
  12. Revelation 14:6 tn Grk “having.”
  13. Revelation 14:6 tn Or “an eternal gospel to announce as good news.”
  14. Revelation 14:6 tn Grk “to those seated on the earth.”
  15. Revelation 14:6 tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  16. Revelation 14:7 tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.
  17. Revelation 14:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  18. Revelation 14:8 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 MK) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allos deuteros angelos). Second, other mss (P47 א* 1006 1841 1854) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 ar vg). Fourth, several mss (א2 [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 MA) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the initial text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the autographic text. Finally, the fourth reading is the most difficult and therefore, in this case, to be accepted as the progenitor of the others.
  19. Revelation 14:8 tn Grk “And another angel, a second.”
  20. Revelation 14:8 tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
  21. Revelation 14:8 tn For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.
  22. Revelation 14:8 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
  23. Revelation 14:8 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  24. Revelation 14:8 tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (tēs porneias) has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).
  25. Revelation 14:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  26. Revelation 14:9 tn Grk “And another angel, a third.”
  27. Revelation 14:9 tn Grk “followed them.”
  28. Revelation 14:9 tn For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.
  29. Revelation 14:10 tn Grk “he himself.”
  30. Revelation 14:10 tn The Greek word for “anger” here is θυμός (thumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.
  31. Revelation 14:10 tn Traditionally, “brimstone.”
  32. Revelation 14:11 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
  33. Revelation 14:11 tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisthēsetai) in v. 10.
  34. Revelation 14:11 tn The present tense ἔχουσιν (echousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).
  35. Revelation 14:11 tn Grk “and.”
  36. Revelation 14:12 tn Grk “Here is.”
  37. Revelation 14:12 tn Or “the perseverance.”
  38. Revelation 14:12 tn Grk “who keep.”
  39. Revelation 14:12 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, hoi tērountes).
  40. Revelation 14:12 tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Iēsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”
  41. Revelation 14:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  42. Revelation 14:13 tn Or “from their trouble” (L&N 22.7).
  43. Revelation 14:13 tn Grk “their deeds will follow with them.”
  44. Revelation 14:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  45. Revelation 14:14 tn Grk “and behold, a white cloud.”
  46. Revelation 14:14 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
  47. Revelation 14:14 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
  48. Revelation 14:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  49. Revelation 14:15 tn Grk “Send out.”
  50. Revelation 14:15 tn The aorist θέρισον (therison) has been translated ingressively.
  51. Revelation 14:16 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
  52. Revelation 14:17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  53. Revelation 14:18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  54. Revelation 14:18 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
  55. Revelation 14:18 tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.
  56. Revelation 14:18 tn Grk “Send.”
  57. Revelation 14:18 tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”
  58. Revelation 14:18 tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”
  59. Revelation 14:18 tn The genitive τῆς γῆς (tēs gēs), taken symbolically, could be considered a genitive of apposition.
  60. Revelation 14:18 tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27)—‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”
  61. Revelation 14:18 tn On the use of ἥκμασαν (ēkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
  62. Revelation 14:19 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
  63. Revelation 14:19 tn Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e., fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).
  64. Revelation 14:19 tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lēnon, fem.) it has been taken to modify that word (as do most English translations).
  65. Revelation 14:20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  66. Revelation 14:20 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
  67. Revelation 14:20 tn L&N 6.7 states, “In Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as ‘about a meter and a half’ or ‘about five feet.’”
  68. Revelation 14:20 tn Grk “1,600 stades.” A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km.
New English Translation (NET)

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Psalm 142

Psalm 142[a]

A well-written song[b] by David, when he was in the cave;[c] a prayer.

142 To the Lord I cry out;[d]
to the Lord I plead for mercy.[e]
I pour out my lament before him;
I tell him about[f] my troubles.
Even when my strength leaves me,[g]
you watch my footsteps.[h]
In the path where I walk
they have hidden a trap for me.
Look to the right and see.
No one cares about me.[i]
I have nowhere to run;[j]
no one is concerned about my life.[k]
I cry out to you, O Lord;
I say, “You are my shelter,
my security[l] in the land of the living.”
Listen to my cry for help,
for I am in serious trouble.[m]
Rescue me from those who chase me,
for they are stronger than I am.
Free me[n] from prison,
that I may give thanks to your name.
Because of me the godly will assemble,[o]
for you will vindicate me.[p]

Footnotes:

  1. Psalm 142:1 sn Psalm 142. The psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.
  2. Psalm 142:1 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
  3. Psalm 142:1 sn According to the superscription, David wrote this psalm while in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3. See the superscription of Ps 57.
  4. Psalm 142:1 tn Heb “[with] my voice to the Lord I cry out.”
  5. Psalm 142:1 tn Heb “[with] my voice to the Lord I plead for mercy.”
  6. Psalm 142:2 tn Heb “my trouble before him I declare.”
  7. Psalm 142:3 tn Heb “my spirit grows faint.”
  8. Psalm 142:3 tn Heb “you know my path.”
  9. Psalm 142:4 tn Heb “there is no one who recognizes me.”
  10. Psalm 142:4 tn Heb “ a place of refuge perishes from me.”
  11. Psalm 142:4 tn Heb “there is no one who seeks for the sake of my life.”
  12. Psalm 142:5 tn Heb “my portion.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel.
  13. Psalm 142:6 tn Heb “for I am very low.”
  14. Psalm 142:7 tn Heb “bring out my life.”
  15. Psalm 142:7 tn Or “gather around.”
  16. Psalm 142:7 tn The Hebrew idiom גָּמַל עַל (gamal ʿal) means “to repay,” here in a positive sense.
New English Translation (NET)

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Proverbs 30:21-23

21 Under three things the earth has trembled,[a]
and under four things it cannot bear up:
22 under a servant[b] who becomes king,
under a fool who becomes stuffed with food,[c]
23 under an unloved woman[d] who becomes married,
and under a female servant who dispossesses[e] her mistress.

Footnotes:

  1. Proverbs 30:21 sn The Hebrew verb means “to rage; to quake; to be in tumult.” The sage is using humorous and satirical hyperbole to say that the changes described in the following verses shake up the whole order of life. The sayings assume that the new, elevated status of the individuals was not accompanied by a change in nature. For example, it was not completely unknown in the ancient world for a servant to become king, and in the process begin to behave like a king.
  2. Proverbs 30:22 sn A servant coming to power could become a tyrant if he is unaccustomed to the use of such power, or he might retain the attitude of a servant and be useless as a leader.
  3. Proverbs 30:22 tn Heb “filled with food” (so ASV); NASB “satisfied with food”; NAB, NRSV “glutted with food”; CEV “who eats too much”; NLT “who prospers.”sn The expression stuffed with food probably represents prosperity in general. So the line portrays someone who suddenly comes into wealth, but continues to be boorish and irreligious.
  4. Proverbs 30:23 tn The Hebrew word is a feminine passive participle from שָׂנֵא (saneʾ), “to hate.” The verb can mean “to reject” or “to dislike, disregard” on various levels. Based on cognate use some have speculated that she might be odious (cf. KJV, ASV, NAB) or unattractive. An ancient Jewish Aramaic cognate uses this root to refer to divorce (Hoftijzer, DISO 311). In contrast to “loved/preferred,” שָׂנֵא (saneʾ) can be relative “less beloved, neglected, scorned,” (Jenni, TLOT, 1278). The passive participle is used this way in situations where there are two wives (e.g., Gen 29:31, 33, of Jacob’s reaction to Leah, and Deut 21:15). Part of the difficulty in understanding this proverb is that the main verb is a Hebrew imperfect, and like all the verbs in this series refers to what she does, in this case “becomes married,” after having the status, in this case being שְׂנוּאָה (senuʾah) “unloved, hateful.” The passive participle more often refers to having received or bearing the imprint of the action, so perhaps she could be a rejected or unpreferred woman heading into an arranged marriage. Yet the problem behavior in each of the other parts of the proverb belongs to person who is the subject of the verb, i.e., what the servant, fool, and female servant do or are implied to do. The parallels do not direct us to see the “unloved” woman as a victim in this marriage but as a cause of difficulty. The LXX inferred a contrast with the husband translating “when a hateful woman obtains a good husband.” Here it is taken to mean she has some hateful quality (e.g. being contentious, controlling, selfish).
  5. Proverbs 30:23 tn The verb יָרַשׁ (yarash) means either (1) “to possess; to inherit” or (2) “to dispossess.” Often the process of possessing meant the dispossessing of those already there (e.g., Hagar and Sarah in Gen 16:5; 21:10); another example is the Israelites’ wars against the Canaanites.
New English Translation (NET)

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The Daily Audio Bible Reading for Tuesday December 22, 2020 (NIV)

Zechariah 2-3

Vision Three: The Surveyor

(2:5) I looked again, and there was a man with a measuring line in his hand. I asked, “Where are you going?” He replied, “To measure Jerusalem in order to determine its width and its length.” At this point the angelic messenger[a] who spoke to me went out, and another messenger came to meet him and said to him, “Hurry, speak to this young man[b] as follows: ‘Jerusalem will no longer be enclosed by walls[c] because of the multitude of people and animals there. But I,’ the Lord says, ‘will be a wall of fire surrounding Jerusalem[d] and the source of glory in her midst.’”

“You there![e] Flee from the northland!” says the Lord, “for like the four winds of heaven[f] I have scattered you,” says the Lord. “Escape, Zion, you who live among the Babylonians!”[g] For the Lord of Heaven’s Armies says: “For his own glory[h] he has sent me to the nations that plundered you—for anyone who touches you touches the pupil[i] of his[j] eye. Yes, look here, I am about to punish them[k] so that they will be looted by their own slaves.” Then you will know that the Lord of Heaven’s Armies has sent me.

10 “Sing out and be happy, Zion my daughter![l] For look, I have come; I will settle in your midst,” says the Lord. 11 “Many nations will join themselves to the Lord on the day of salvation,[m] and they will also be my[n] people. Indeed, I will settle in the midst of you all. Then you will know that the Lord of Heaven’s Armies has sent me to you. 12 The Lord will take possession of[o] Judah as his portion in the holy land and he will choose Jerusalem once again. 13 Be silent in the Lord’s presence, all people everywhere,[p] for he is being moved to action in his holy dwelling place.”[q]

Vision Four: The Priest

Next I saw Joshua the high priest[r] standing before the angel of the Lord, with Satan[s] standing at his right hand to accuse him. The Lord[t] said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, rebuke you! Isn’t this man like a burning stick snatched from the fire?” Now Joshua was dressed in filthy clothes[u] as he stood there before the angel. The angel[v] spoke up to those standing all around, “Remove his filthy clothes.” Then he said to Joshua,[w] “I have freely forgiven your iniquity and will dress you[x] in fine clothing.” Then I spoke up, “Let a clean turban be put on his head.” So they put a clean turban on his head and clothed him, while the angel of the Lord stood nearby. Then the angel of the Lord exhorted Joshua solemnly: “The Lord of Heaven’s Armies says, ‘If you follow[y] my ways and keep my requirements, you will be able to preside over my temple[z] and attend to my courtyards, and I will allow you to come and go among these others who are standing by you. Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you[aa] are a symbol that I am about to introduce my servant, the Branch.[ab] As for the stone[ac] I have set before Joshua—on the one stone there are seven eyes.[ad] I am about to engrave an inscription on it,’ says the Lord of Heaven’s Armies, ‘to the effect that I will remove the iniquity of this land in a single day.[ae] 10 In that day,’ says the Lord of Heaven’s Armies, ‘everyone will invite his friend to fellowship under his vine and under his fig tree.’”[af]

Footnotes:

  1. Zechariah 2:3 tn See the note on the expression “angelic messenger” in 1:9.
  2. Zechariah 2:4 sn That is, to Zechariah.
  3. Zechariah 2:4 tn Heb “Jerusalem will dwell as open regions (פְּרָזוֹת, perazot)”; cf. NAB “in open country”; CEV “won’t have any boundaries.” The population will be so large as to spill beyond the ancient and normal enclosures. The people need not fear, however, for the Lord will be an invisible but strong wall (v. 5).
  4. Zechariah 2:5 tn Heb “her”; the referent (Jerusalem) has been specified in the translation for clarity.
  5. Zechariah 2:6 sn These are the scattered Jews of eschatological times (as the expression four winds of heaven makes clear) and not those of Zechariah’s time who have, for the most part, already returned by 520 b.c. This theme continues and is reinforced in vv. 10-13.
  6. Zechariah 2:6 tn Or “of the sky.” The same Hebrew term, שָׁמַיִם (shamayim), may be translated “heaven(s)” or “sky” depending on the context.
  7. Zechariah 2:7 tn Heb “live in [or “with” (cf. NASB), i.e., “among”] the daughter of Babylon” (so NIV; NAB “dwell in daughter Babylon”).
  8. Zechariah 2:8 tn Heb “After glory has he sent me” (similar KJV, NASB). What is clearly in view is the role of Zechariah who, by faithful proclamation of the message, will glorify the Lord.
  9. Zechariah 2:8 tn Heb “gate” (בָּבָה, bavah) of the eye, that is, pupil. The rendering of this term by KJV as “apple” has created a well-known idiom in the English language, “the apple of his eye” (so ASV, NIV). The pupil is one of the most vulnerable and valuable parts of the body, so for Judah to be considered the “pupil” of the Lord’s eye is to raise her value to an incalculable price (cf. NLT “my most precious possession”).
  10. Zechariah 2:8 tc A scribal emendation (tiqqun sopherim) has apparently altered an original “my eye” to “his eye” in order to allow the prophet to be the speaker throughout vv. 8-9. This alleviates the problem of the Lord saying, in effect, that he has sent himself on the mission to the nations.
  11. Zechariah 2:9 tn Heb “I will wave my hand over them” (so NASB); NIV, NRSV “raise my hand against them.”
  12. Zechariah 2:10 sn This individualizing of Zion as a daughter draws attention to the corporate nature of the covenant community and also to the tenderness with which the Lord regards his chosen people.
  13. Zechariah 2:11 tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.
  14. Zechariah 2:11 tc The LXX and Syriac have the third person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the Lord’s speaking of himself in the third person. Such resort is unnecessary, however, in light of the common shifting of person in Hebrew narrative (cf. 3:2).
  15. Zechariah 2:12 tn Heb “will inherit” (so NIV, NRSV).
  16. Zechariah 2:13 tn Heb “all flesh”; NAB, NIV “all mankind.”
  17. Zechariah 2:13 sn The sense here is that God in heaven is about to undertake an occupation of his earthly realm (v. 12) by restoring his people to the promised land.
  18. Zechariah 3:1 sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. (Neh 12:10).
  19. Zechariah 3:1 tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is also described this way in Job 1 and 2 and possibly 1 Chr 21:1.
  20. Zechariah 3:2 sn The juxtaposition of the messenger of the Lord in v. 1 and the Lord in v. 2 shows that here, at least, they are one and the same. See Zech 1:11, 12 where they are distinguished from each other.
  21. Zechariah 3:3 sn The Hebrew word צוֹאִים (tsoʾim) means “excrement.” This disgusting figure of speech suggests Joshua’s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God’s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace.
  22. Zechariah 3:4 tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.
  23. Zechariah 3:4 tn Heb “to him”; the referent (Joshua) has been specified in the translation for clarity.
  24. Zechariah 3:4 tn The occurrence of the infinitive absolute here for an expected imperfect first person common singular (or even imperative second person masculine plural or preterite third person masculine plural) is well-attested elsewhere. Most English translations render this as first person singular (“and I will clothe”), but cf. NAB “Take off…and clothe him.”
  25. Zechariah 3:7 tn Heb “walk,” a frequent biblical metaphor for lifestyle or conduct; TEV “If you [+ truly CEV] obey.” To “walk” in the ways of the Lord is to live life as he intends (cf. Deut 8:6; 10:12-22; 28:9).
  26. Zechariah 3:7 sn The statement you will be able to preside over my temple (Heb “house,” a reference to the Jerusalem temple) is a hint of the increasingly important role the high priest played in the postexilic Jewish community, especially in the absence of a monarchy. It also suggests the messianic character of the eschatological priesthood in which the priest would have royal prerogatives.
  27. Zechariah 3:8 tn Heb “these men.” The cleansing of Joshua and his elevation to enhanced leadership as a priest signify the coming of the messianic age.
  28. Zechariah 3:8 sn The collocation of servant and branch gives double significance to the messianic meaning of the passage (cf. Isa 41:8, 9; 42:1, 19; 43:10; 44:1, 2, 21; Ps 132:17; Jer 23:5; 33:15).
  29. Zechariah 3:9 sn The stone is also a metaphor for the Messiah, a foundation stone that, at first rejected (Ps 118:22-23; Isa 8:13-15), will become the chief cornerstone of the church (Eph 2:19-22).
  30. Zechariah 3:9 tn Some understand the Hebrew term עַיִן (ʿayin) here to refer to facets (cf. NAB, NRSV, NLT) or “faces” (NCV, CEV “seven sides”) of the stone rather than some representation of organs of sight.sn The seven eyes are symbolic of divine omniscience and universal dominion (cf. Zech 1:10; 4:10; 2 Chr 16:9).
  31. Zechariah 3:9 sn Inscriptions were common on ancient Near Eastern cornerstones. This inscription speaks of the redemption achieved by the divine resident of the temple, the Messiah, who will in the day of the Lord bring salvation to all Israel (cf. Isa 66:7-9).
  32. Zechariah 3:10 tn Heb “under the vine and under the fig tree,” with the Hebrew article used twice as a possessive pronoun (cf. NASB “his”). Some English translations render this as second person rather than third (NRSV “your vine”; cf. also NAB, NCV, TEV).sn The imagery of fellowship under his vine and under his fig tree describes the peaceful dominion of the Lord in the coming messianic age (Mic 4:4; cf. 1 Kgs 4:25).
New English Translation (NET)

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Revelation 13

The Two Beasts

13 Then[a] I saw a beast coming up out of the sea. It[b] had ten horns and seven heads, and on its horns were ten diadem crowns,[c] and on its heads a blasphemous name.[d] Now[e] the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The[f] dragon gave the beast[g] his power, his throne, and great authority to rule.[h] One of the beast’s[i] heads appeared to have been killed,[j] but the lethal wound had been healed.[k] And the whole world followed[l] the beast in amazement; they worshiped the dragon because he had given ruling authority[m] to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?”[n] The beast[o] was given a mouth speaking proud words[p] and blasphemies, and he was permitted[q] to exercise ruling authority[r] for forty-two months. So[s] the beast[t] opened his mouth to blaspheme against God—to blaspheme both his name and his dwelling place,[u] that is, those who dwell in heaven. The beast[v] was permitted to go to war against the saints and conquer them.[w] He was given ruling authority[x] over every tribe, people,[y] language, and nation, and all those who live on the earth will worship the beast,[z] everyone whose name has not been written since the foundation of the world[aa] in the book of life belonging to the Lamb who was killed.[ab] If anyone has an ear, he had better listen!

10 If anyone is meant for captivity,
into captivity he will go.
If anyone is to be killed by the sword,[ac]
then by the sword he must be killed.

This[ad] requires steadfast endurance[ae] and faith from the saints.

11 Then[af] I saw another beast[ag] coming up from the earth. He[ah] had two horns like a lamb,[ai] but[aj] was speaking like a dragon. 12 He[ak] exercised all the ruling authority[al] of the first beast on his behalf,[am] and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13 He[an] performed momentous signs, even making fire come down from heaven to earth in front of people[ao] 14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told[ap] those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived. 15 The second beast[aq] was empowered[ar] to give life[as] to the image of the first beast[at] so that it could speak, and could cause all those who did not worship the image of the beast to be killed. 16 He also caused[au] everyone (small and great, rich and poor, free and slave[av]) to obtain a mark on their right hand or on their forehead. 17 Thus no one was allowed to buy[aw] or sell things[ax] unless he bore[ay] the mark of the beast—that is, his name or his number.[az] 18 This calls for wisdom:[ba] Let the one who has insight calculate the beast’s number, for it is man’s number,[bb] and his number is 666.[bc]

Footnotes:

  1. Revelation 13:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  2. Revelation 13:1 tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, thērion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.
  3. Revelation 13:1 tn For the translation of διάδημα (diadēma) as “diadem crown” see L&N 6.196.sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.
  4. Revelation 13:1 tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 MK) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (P47 א C 1006 1841 2329 MA). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA28 puts the plural in brackets, indicating doubts as to its authenticity.sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.
  5. Revelation 13:2 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
  6. Revelation 13:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  7. Revelation 13:2 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
  8. Revelation 13:2 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
  9. Revelation 13:3 tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
  10. Revelation 13:3 tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (hōs esphagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.
  11. Revelation 13:3 tn The phrase τοῦ θανάτου (tou thanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.
  12. Revelation 13:3 tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65.—The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”
  13. Revelation 13:4 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  14. Revelation 13:4 tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.
  15. Revelation 13:5 tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.
  16. Revelation 13:5 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
  17. Revelation 13:5 tn Grk “to it was granted.”
  18. Revelation 13:5 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  19. Revelation 13:6 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
  20. Revelation 13:6 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
  21. Revelation 13:6 tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai hēmisu kairou).
  22. Revelation 13:7 tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.
  23. Revelation 13:7 tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (P47 A C 2053 MA sa). It is, however, found in P115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (MK) lat syph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of P115 (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edothē autō) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.
  24. Revelation 13:7 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  25. Revelation 13:7 tn Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  26. Revelation 13:8 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
  27. Revelation 13:8 tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.
  28. Revelation 13:8 tn Or “slaughtered”; traditionally, “slain.”
  29. Revelation 13:10 tc Many mss (C 051* 2351 MA) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be that of the initial text. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.
  30. Revelation 13:10 tn On ὧδε (hōde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstancesin this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή13:10; 14:12.”
  31. Revelation 13:10 tn Or “perseverance.”
  32. Revelation 13:11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  33. Revelation 13:11 sn This second beast is identified in Rev 16:13 as “the false prophet.”
  34. Revelation 13:11 tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.
  35. Revelation 13:11 tn Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.
  36. Revelation 13:11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  37. Revelation 13:12 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  38. Revelation 13:12 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  39. Revelation 13:12 tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
  40. Revelation 13:13 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  41. Revelation 13:13 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both men and women.
  42. Revelation 13:14 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).
  43. Revelation 13:15 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
  44. Revelation 13:15 tn Grk “it was given [permitted] to it [the second beast].”
  45. Revelation 13:15 tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.
  46. Revelation 13:15 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
  47. Revelation 13:16 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
  48. Revelation 13:16 tn See the note on the word “servants” in 1:1.
  49. Revelation 13:17 tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (hina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.
  50. Revelation 13:17 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.
  51. Revelation 13:17 tn Grk “except the one who had.”
  52. Revelation 13:17 tn Grk “his name or the number of his name.”
  53. Revelation 13:18 tn Grk “Here is wisdom.”
  54. Revelation 13:18 tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite—the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.” sn The translation man’s number suggests that the beast’s number is symbolic of humanity in general, while the translation a man’s number suggests that it represents an individual.
  55. Revelation 13:18 tc A few mss (P115 C, along with a few mss known to Irenaeus and two minuscule mss, 5 and 11, no longer extant), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.
New English Translation (NET)

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Psalm 141

Psalm 141[a]

A psalm of David.

141 O Lord, I cry out to you. Come quickly to me.
Pay attention to me when I cry out to you.
May you accept my prayer like incense,
my uplifted hands like the evening offering.[b]
O Lord, place a guard on my mouth.
Protect the opening[c] of my lips.[d]
Do not let me have evil desires,[e]
or participate in sinful activities
with men who behave wickedly.[f]
I will not eat their delicacies.[g]
May the godly strike me in love and correct me.
May my head not refuse[h] choice oil.[i]
Indeed, my prayer is a witness against their evil deeds.[j]
They will be thrown over the side of a cliff by their judges.[k]
They[l] will listen to my words, for they are pleasant.
As when one plows and breaks up the soil,[m]
so our bones are scattered at the mouth of Sheol.
Surely I am looking to you,[n] O Sovereign Lord.
In you I take shelter.
Do not expose me to danger.[o]
Protect me from the snare they have laid for me,
and the traps the evildoers have set.[p]
10 Let the wicked fall[q] into their[r] own nets,
while I escape.[s]

Footnotes:

  1. Psalm 141:1 sn Psalm 141. The psalmist asks God to protect him from sin and from sinful men.
  2. Psalm 141:2 tn Heb “may my prayer be established [like] incense before you, the uplifting of my hands [like] an evening offering.”
  3. Psalm 141:3 tn Heb “door.” The Hebrew word occurs only here in the OT.
  4. Psalm 141:3 sn My mouth…my lips. The psalmist asks God to protect him from speaking inappropriately or sinfully.
  5. Psalm 141:4 tn Heb “do not turn my heart toward an evil thing.”
  6. Psalm 141:4 tn Heb “to act sinfully in practices in wickedness with men, doers of evil.”
  7. Psalm 141:4 sn Their delicacies. This probably refers to the enjoyment that a sinful lifestyle appears to offer.
  8. Psalm 141:5 tn The form יָנִי (yani) appears to be derived from the verbal root נוּא (nuʾ). Another option is to emend the form to יְנָא (yenaʾ), a Piel from נָאָה (naʾah), and translate “may choice oil not adorn my head” (see L. C. Allen, Psalms 101-150 [WBC], 271). In this case, choice oil, like delicacies in v. 4, symbolize the pleasures of sin.
  9. Psalm 141:5 sn May my head not refuse choice oil. The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one’s head.
  10. Psalm 141:5 tc Heb “for still, and my prayer [is] against their evil deeds.” The syntax of the Hebrew text is difficult; the sequence -כִּי־עוֹד וּ (ki ʿod u-, “for still and”) occurs only here. The translation assumes an emendation to כִּי עֵד תְּפִלָּתִי (ki ʿed tefillati, “indeed a witness [is] my prayer”). The psalmist’s lament about the evil actions of sinful men (see v. 4) testifies against the wicked in the divine court.
  11. Psalm 141:6 tn Heb “they are thrown down by the hands of a cliff, their judges.” The syntax of the Hebrew text is difficult and the meaning uncertain. The perfect verbal form is understood as rhetorical; the psalmist describes the anticipated downfall of the wicked as if it had already occurred. “Their judges” could be taken as the subject of the verb, but this makes little, if any, sense. The translation assumes the judges are the agents and that the wicked, mentioned earlier in the psalm, are the subjects of the verb.
  12. Psalm 141:6 tn It is unclear how this statement relates to the preceding sentence. Perhaps the judges are the referent of the pronominal subject (“they”) of the verb “will listen,” and “my words” are the referent of the pronominal subject (“they”) of the phrase “are pleasant.” The psalmist may be affirming here his confidence that he will be vindicated when he presents his case before the judges, while the wicked will be punished.
  13. Psalm 141:7 tn Heb “like splitting and breaking open in the earth.” The meaning of the statement and the point of the comparison are not entirely clear. Perhaps the psalmist is suggesting that he and other godly individuals are as good as dead; their bones are scattered about like dirt that is dug up and tossed aside.
  14. Psalm 141:8 tn Heb “my eyes [are] toward you.”
  15. Psalm 141:8 tn Heb “do not lay bare my life.” Only here is the Piel form of the verb collocated with the term נֶפֶשׁ (nefesh, “life”). In Isa 53:12 the Lord’s servant “lays bare (the Hiphil form of the verb is used) his life to death.”
  16. Psalm 141:9 tn Heb “and the traps of the doers of evil.”
  17. Psalm 141:10 tn The prefixed verbal form is understood as a jussive of prayer. Another option is to translate, “the wicked will fall.”
  18. Psalm 141:10 tn Heb “his.”
  19. Psalm 141:10 tn Heb “at the same [that] I, until I pass by.” Another option is to take יַחַד (yakhad) with the preceding line, “let the wicked fall together into their own nets.”
New English Translation (NET)

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Proverbs 30:18-20

18 There are three things that are too wonderful for me,[a]
four that I do not understand:
19 the way[b] of an eagle in the sky,
the way of a snake on a rock,
the way of a ship in the sea,
and the way of a man with a woman.[c]
20 This is the way[d] of an adulterous[e] woman:
she has eaten and wiped her mouth[f]
and has said, “I have not done wrong.”[g]

Footnotes:

  1. Proverbs 30:18 tn The form נִפְלְאוּ (nifleʾu) is the Niphal perfect from פָּלָא (palaʾ); the verb means “to be wonderful; to be extraordinary; to be surpassing”; cf. NIV “too amazing.” The things mentioned are things that the sage finds incomprehensible (e.g., Gen 18:14; Judg 13:18; Ps 139:6; Isa 9:6 [5]). The sage can only admire these wonders—he is at a loss to explain them.
  2. Proverbs 30:19 sn It is difficult to know for certain what these four things had in common for the sage. They are all linked by the word “way” (meaning “a course of action”) and by a sense of mystery in each area. Suggestions for the connections between the four include: (1) all four things are hidden from continued observation, for they are in majestic form and then gone; (2) they all have a mysterious means of propulsion or motivation; (3) they all describe the movement of one thing within the sphere or domain of another; or (4) the first three serve as illustrations of the fourth and greatest wonder, which concerns human relationships and is slightly different than the first three.
  3. Proverbs 30:19 tn This last item in the series is the most difficult to understand. The MT reads וְדֶּרֶךְ גֶּבֶר בְּעַלְמָה (vederekh gever beʾalmah, “and the way of a man with a maid,” so KJV, NASB). The last term does not in and of itself mean “virgin” but rather describes a young woman who is sexually ready for marriage. What is probably in view here is the wonder of human sexuality, for the preposition ב (bet) in this sequence indicates that the “way of the man” is “with” the woman. This mystery might begin with the manner of obtaining the love of the young woman, but focuses on the most intimate part of human relationships. And all of this was amazing to the sage. All of it is part of God’s creative plan and therefore can be enjoyed and appreciated without fully comprehending it.
  4. Proverbs 30:20 sn Equally amazing is the insensitivity of the adulterous woman to the sin. The use of the word “way” clearly connects this and the preceding material. Its presence here also supports the interpretation of the final clause in v. 19 as referring to sexual intimacy. While that is a wonder of God’s creation, so is the way that human nature has distorted it and ruined it.
  5. Proverbs 30:20 sn The word clearly indicates that the woman is married and unchaste, but the text describes her as amoral as much as immoral—she sees nothing wrong with what she does.
  6. Proverbs 30:20 sn The acts of “eating” and “wiping her mouth” are euphemistic; these acts of having a meal stand in as a metaphor for sexual activity (e.g., Prov 9:17).
  7. Proverbs 30:20 sn This is the amazing part of the observation. It is one thing to sin, for everyone sins, but to dismiss the act of adultery so easily, as if it were no more significant than a meal, is incredibly brazen.
New English Translation (NET)

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The Daily Audio Bible Reading for Monday December 21, 2020 (NIV)

Zechariah 1

Introduction

In the eighth month of Darius’[a] second year,[b] the Lord’s message came to the prophet Zechariah,[c] son of Berechiah son of Iddo:

“The Lord was very angry with your ancestors.[d] Therefore say to the people:[e] The Lord of Heaven’s Armies[f] says, ‘Turn[g] to me,’ says the Lord of Heaven’s Armies, ‘and I will turn to you,’ says the Lord of Heaven’s Armies. Do not be like your ancestors, to whom the former prophets called out, saying, ‘This is what the Lord of Heaven’s Armies has said, “Turn now from your evil wickedness.”’ But they would by no means obey me, says the Lord. As for your ancestors, where are they? And did the prophets live forever? But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers?[h] Then they paid attention[i] and confessed, ‘The Lord of Heaven’s Armies has indeed done what he said he would do to us, because of our sinful ways.’”

The Introduction to the Visions

On the twenty-fourth day of the eleventh month, the month Shebat, in Darius’ second year,[j] the Lord’s message came to the prophet Zechariah son of Berechiah son of Iddo:

The Content of the First Vision

I was attentive that night and saw a man seated[k] on a red horse that stood among some myrtle trees[l] in the ravine. Behind him were red, sorrel,[m] and white horses.

The Interpretation of the First Vision

Then I asked one nearby, “What are these, sir?” The angelic messenger[n] who replied to me said, “I will show you what these are.” 10 Then the man standing among the myrtle trees spoke up and said, “These are the ones whom the Lord has sent to walk about[o] on the earth.” 11 The riders then agreed with the angel of the Lord,[p] who was standing among the myrtle trees, “We have been walking about on the earth, and now everything is at rest and quiet.” 12 The angel of the Lord then asked, “O Lord of Heaven’s Armies,[q] how long before you have compassion on Jerusalem and the other cities of Judah that you have been so angry with for these seventy years?”[r] 13 The Lord then addressed good, comforting words to the angelic messenger who was speaking to me. 14 Turning to me, the messenger then said, “Cry out that the Lord of Heaven’s Armies says, ‘I am very much moved[s] for Jerusalem and for Zion. 15 But I am greatly displeased with the nations that take my grace for granted.[t] I was a little displeased with them, but they have only made things worse for themselves.

The Oracle of Response

16 “‘Therefore,’ this is what the Lord has said, ‘I have become compassionate[u] toward Jerusalem and will rebuild my temple[v] in it,’ says the Lord of Heaven’s Armies. ‘Once more a surveyor’s measuring line will be stretched out over Jerusalem.’ 17 Speak up again with the message of the Lord of Heaven’s Armies: ‘My cities will once more overflow with prosperity, and once more the Lord will comfort Zion and validate his choice of Jerusalem.’”

Vision Two: The Four Horns

18 (2:1)[w] Once again I looked and this time I saw four horns. 19 So I asked the angelic messenger[x] who spoke with me, “What are these?” He replied, “These are the horns[y] that have scattered Judah, Israel, and Jerusalem.” 20 Next the Lord showed me four blacksmiths.[z] 21 I asked, “What are these going to do?” He answered, “These horns are the ones that have scattered Judah so that there is no one to be seen.[aa] But the blacksmiths have come to terrify Judah’s enemies[ab] and cut off the horns of the nations that have thrust themselves against the land of Judah in order to scatter its people.”[ac]

Footnotes:

  1. Zechariah 1:1 sn Darius is Darius Hystaspes, king of Persia from 522-486 b.c.
  2. Zechariah 1:1 sn The eighth month of Darius’ second year was late October—late November, 520 b.c., by the modern (Julian) calendar. This is two months later than the date of Haggai’s first message to the same community (cf. Hag 1:1).
  3. Zechariah 1:1 sn Both Ezra (5:1; 6:14) and Nehemiah (12:16) speak of Zechariah as a son of Iddo only. A probable explanation is that Zechariah’s actual father Berechiah had died and the prophet was raised by his grandfather Iddo. The “Zechariah son of Barachiah” of whom Jesus spoke (Matt 23:35; Luke 11:51) was probably the martyred prophet by that name who may have been a grandson of the priest Jehoiada (2 Chr 24:20-22).
  4. Zechariah 1:2 tn Heb “fathers” (so KJV, NAB); NIV “forefathers” (also in vv. 4, 5).
  5. Zechariah 1:3 tn Heb “to them”; the referent (the people) has been specified in the translation for clarity.
  6. Zechariah 1:3 sn The epithet Lord of Heaven’s Armies occurs frequently as a divine title throughout Zechariah (53 times total). This name (יְהוָה צְבָאוֹת, yehvah tsevaʾot), traditionally translated “Lord of hosts” (so KJV, NAB, NASB; cf. NIV, NLT “Lord Almighty”; NCV, CEV “Lord All-Powerful”), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God, 123-57.
  7. Zechariah 1:3 tn The Hebrew verb שׁוּב (shuv) is common in covenant contexts. To turn from the Lord is to break the covenant and to turn to him (i.e., to repent) is to renew the covenant relationship (cf. 2 Kgs 17:13).
  8. Zechariah 1:6 tc BHS suggests אֶתְכֶם (ʾetkhem, “you”) for the MT אֲבֹתֵיכֶם (ʾavotekhem, “your fathers”) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah’s own listeners.
  9. Zechariah 1:6 tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”
  10. Zechariah 1:7 sn The twenty-fourth day of the eleventh month…in Darius’ second year was February 15, 519 b.c.
  11. Zechariah 1:8 tn Heb “riding,” but since this verb in English is usually associated with horses in motion rather than standing still, the translation uses “seated.” Cf. NAB “the driver of a red horse.”
  12. Zechariah 1:8 tc The LXX presupposes הֶהָרִים (heharim, “mountains”) rather than the MT הַהֲדַסִּים (hahadassim, “myrtles”), probably because of reference to the ravine. The MT reading is preferred and is followed by most English versions.
  13. Zechariah 1:8 sn The Hebrew שְׂרֻקִּים (seruqqim) means “red” (cf. NIV, NCV, NLT “brown”). English translations such as “speckled” (KJV) or “dappled” (TEV) are based on the reading of the LXX ψαροί (psaroi) that attempts to bring the color of this horse into conformity with those described in Zech 6:2-3. However, since these are two different and unrelated visions, this is a methodological fallacy.
  14. Zechariah 1:9 tn Heb “messenger” or “angel” (מַלְאָךְ, malʾakh). This being appears to serve as an interpreter to the prophet (cf. vv. 13, 14).
  15. Zechariah 1:10 sn The stem used here (Hitpael) with the verb “walk” (הָלַךְ, halakh) suggests the exercise of dominion (cf. Gen 13:17; Job 1:7; 2:2-3; Ezek 28:14; Zech 6:7). The Lord is here about to claim sovereignty over the nations. Cf. NAB, NASB, NRSV, NLT “to patrol”; TEV “to go and inspect.”
  16. Zechariah 1:11 sn The angel of the Lord is a special being who throughout the OT represents God himself and on occasion almost approaches divine hypostatization or incarnation (cf. Gen 18:2, 13, 17, 22; Exod 23:20-21; Josh 5:13-15; Judg 6:11-24; 13:2-20).
  17. Zechariah 1:12 sn Note that here the angel of the Lord is clearly distinct from the Lord who rules over all himself.
  18. Zechariah 1:12 sn The seventy years refers to the predicted period of Babylonian exile, a period with flexible beginning and ending points depending on the particular circumstances in view (cf. Jer 25:1; 28:1; 29:10; Dan 9:2). Here the end of the seventy years appears to be marked by the completion of the temple in 516 b.c., exactly seventy years after its destruction in 586.
  19. Zechariah 1:14 tn Heb “jealous for” (so KJV, ASV); NIV, NRSV “very jealous for”; CEV “very protective of.” The meaning is that Jerusalem/Zion is the special object of God’s grace and purposes. This results in his unusual protection of his people, a protection not accorded others with whom he does not have such a close relationship.
  20. Zechariah 1:15 tn Or “the nations that are at ease” (so ASV, NRSV). The Hebrew word in question is שַׁאֲנָן (shaʾanan) which has the idea of a careless, even arrogant attitude (see BDB 983 s.v. שַׁאֲנָן); cf. NAB “the complacent nations.” Here it suggests that the nations take for granted that God will never punish them just because he hasn’t already done so. Thus they presume on the grace and patience of the Lord. The translation attempts to bring out this nuance rather than the more neutral renderings of TEV “nations that enjoy quiet and peace” or NLT “enjoy peace and security.”
  21. Zechariah 1:16 tn Heb “I have turned in compassion.” This suggests that the Lord has responded to the “turning” (i.e., repentance) of the people (v. 6) and now, with great love and forgiveness, allows construction of the temple to proceed.
  22. Zechariah 1:16 tn Heb “house.”
  23. Zechariah 1:18 sn This marks the beginning of ch. 2 in the Hebrew text. Beginning with 1:18, the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:18 ET = 2:1 HT, 1:19 ET = 2:2 HT, 1:20 ET = 2:3 HT, 1:21 ET = 2:4 HT, 2:1 ET = 2:5 HT, etc., through 2:13 ET = 2:17 HT. From 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
  24. Zechariah 1:19 tn See the note on the expression “angelic messenger” in v. 9.
  25. Zechariah 1:19 sn An animal’s horn is a common OT metaphor for military power (Pss 18:2; 75:10; Jer 48:25; Mic 4:13). The fact that there are four horns here (as well as four blacksmiths, v. 20) shows a correspondence to the four horses of v. 8 which go to four parts of the world, i.e., the whole world.
  26. Zechariah 1:20 tn Heb “craftsmen” (so NASB, NIV; KJV “carpenters”), a generic term which can mean “metalworker, smith, armorer” (HALOT 358 s.v. חָרָשׁ). “Blacksmiths” was chosen for the present translation because of its relative familiarity among contemporary English readers.sn The horns are perhaps made of iron, the strongest of all metals known to the ancient Near Eastern world, since military activity is implied in the context. Only blacksmiths can cut the horns off. If the horns represent oppressive nations, the blacksmiths must represent deliverers whom the Lord raises up, kings like Cyrus of Persia (cf. Isa 54:16).
  27. Zechariah 1:21 tn Heb “so that no man lifts up his head.”
  28. Zechariah 1:21 tn Heb “terrify them”; the referent (Judah’s enemies) has been specified in the translation for clarity.
  29. Zechariah 1:21 tn Heb “to scatter it.” The word “people” has been supplied in the translation for clarity.
New English Translation (NET)

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Revelation 12

The Woman, the Child, and the Dragon

12 Then[a] a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars.[b] She[c] was pregnant and was screaming in labor pains, struggling[d] to give birth. Then[e] another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns.[f] Now[g] the dragon’s[h] tail swept away a third of the stars in heaven and hurled them to the earth. Then[i] the dragon stood before the woman who was about to give birth, so that he might devour her child as soon as it was born. So[j] the woman gave birth to a son, a male child,[k] who is going to rule[l] over all the nations[m] with an iron rod.[n] Her[o] child was suddenly caught up to God and to his throne, and she[p] fled into the wilderness[q] where a place had been prepared for her[r] by God, so she could be taken care of[s] for 1,260 days.

War in Heaven

Then[t] war broke out in heaven: Michael[u] and his angels fought against the dragon, and the dragon and his angels fought back. But[v] the dragon was not strong enough to prevail,[w] so there was no longer any place left[x] in heaven for him and his angels.[y] So[z] that huge dragon—the ancient serpent, the one called the devil and Satan, who deceives the whole world—was thrown down to the earth, and his angels along with him. 10 Then[aa] I heard a loud voice in heaven saying,

“The salvation and the power
and the kingdom of our God,
and the ruling authority[ab] of his Christ,[ac] have now come,
because the accuser of our brothers and sisters,[ad]
the one who accuses them day and night[ae] before our God,
has been thrown down.
11 But[af] they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives[ag] so much that they were afraid to die.
12 Therefore you heavens rejoice, and all who reside in them!
But[ah] woe to the earth and the sea
because the devil has come down to you!
He[ai] is filled with terrible anger,
for he knows that he only has a little time!”

13 Now[aj] when the dragon realized[ak] that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 14 But[al] the woman was given the two wings of a giant eagle so that she could fly out into the wilderness,[am] to the place God[an] prepared for her, where she is taken care of—away from the presence of the serpent—for a time, times, and half a time.[ao] 15 Then[ap] the serpent spouted water like a river out of his mouth after the woman in an attempt to[aq] sweep her away by a flood, 16 but[ar] the earth came to her rescue;[as] the ground opened up[at] and swallowed the river that the dragon had spewed from his mouth. 17 So[au] the dragon became enraged at the woman and went away to make war on the rest of her children,[av] those who keep[aw] God’s commandments and hold to[ax] the testimony about Jesus.[ay] 18 And the dragon[az] stood[ba] on the sand[bb] of the seashore.[bc]

Footnotes:

  1. Revelation 12:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  2. Revelation 12:1 sn Sunmoonstars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
  3. Revelation 12:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  4. Revelation 12:2 tn Grk “and being tortured,” though βασανίζω (basanizō) in this context refers to birth pangs. BDAG 168 s.v. 2.b states, “Of birth-pangs (Anth. Pal. 9, 311 βάσανος has this mng.) Rv 12:2.” The καί (kai) has not been translated.
  5. Revelation 12:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  6. Revelation 12:3 tn For the translation of διάδημα (diadēma) as “diadem crown” see L&N 6.196.sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.
  7. Revelation 12:4 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
  8. Revelation 12:4 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
  9. Revelation 12:4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  10. Revelation 12:5 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
  11. Revelation 12:5 tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”
  12. Revelation 12:5 tn Grk “shepherd.”
  13. Revelation 12:5 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  14. Revelation 12:5 tn Or “scepter.” The Greek term ῥάβδος (rhabdos) can mean either “rod” or “scepter.” sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).
  15. Revelation 12:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  16. Revelation 12:6 tn Grk “and the woman,” which would be somewhat redundant in English.
  17. Revelation 12:6 tn Or “desert.”
  18. Revelation 12:6 tn Grk “where she has there a place prepared by God.”
  19. Revelation 12:6 tn Grk “so they can take care of her.”
  20. Revelation 12:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  21. Revelation 12:7 sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).
  22. Revelation 12:8 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
  23. Revelation 12:8 tn The words “to prevail” are not in the Greek text, but are implied.
  24. Revelation 12:8 tn Grk “found.”
  25. Revelation 12:8 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
  26. Revelation 12:9 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
  27. Revelation 12:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  28. Revelation 12:10 tn Or “the right of his Messiah to rule.” See L&N 37.35.
  29. Revelation 12:10 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
  30. Revelation 12:10 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.
  31. Revelation 12:10 tn Or “who accuses them continually.”
  32. Revelation 12:11 tn Here καί (kai) has been translated as “but” to indicate the contrast.
  33. Revelation 12:11 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
  34. Revelation 12:12 tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).
  35. Revelation 12:12 tn Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation.
  36. Revelation 12:13 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
  37. Revelation 12:13 tn Grk “saw.”
  38. Revelation 12:14 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
  39. Revelation 12:14 tn Or “desert.”
  40. Revelation 12:14 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
  41. Revelation 12:14 tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai hēmisu kairou) is lacking in the significant majuscule C. Its inclusion, however, is supported by P47 א A and the rest of the ms tradition. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairous) appears twice before may indicate a scribal oversight.sn The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each).
  42. Revelation 12:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  43. Revelation 12:15 tn Grk “so that he might make her swept away.”
  44. Revelation 12:16 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
  45. Revelation 12:16 tn Grk “the earth helped the woman.”
  46. Revelation 12:16 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
  47. Revelation 12:17 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
  48. Revelation 12:17 tn Grk “her seed” (an idiom for offspring, children, or descendants).
  49. Revelation 12:17 tn Or “who obey.”
  50. Revelation 12:17 tn Grk “and having.”
  51. Revelation 12:17 tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).
  52. Revelation 12:18 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
  53. Revelation 12:18 tc Grk ἐστάθη (estathē, “he stood”). The reading followed by the translation is attested by the better mss (P47 א A C 1854 2344 2351 lat syh) while the majority of mss (051 M vgmss syph co) have the reading ἐστάθην (estathēn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”
  54. Revelation 12:18 tn Or “sandy beach” (L&N 1.64).
  55. Revelation 12:18 sn The standard critical texts of the Greek NT, NA28 and UBS5, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.
New English Translation (NET)

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Psalm 140

Psalm 140[a]

For the music director, a psalm of David.

140 O Lord, rescue me from wicked men.[b]
Protect me from violent men,[c]
who plan ways to harm me.[d]
All day long they stir up conflict.[e]
Their tongues wound like a serpent;[f]
a viper’s[g] venom is behind[h] their lips. (Selah)
O Lord, shelter me from the power[i] of the wicked.
Protect me from violent men,
who plan to knock me over.[j]
Proud men hide a snare for me;
evil men[k] spread a net by the path.
They set traps for me. (Selah)
I say to the Lord, “You are my God.”
O Lord, pay attention to my plea for mercy.
O Sovereign Lord, my strong deliverer,[l]
you shield[m] my head in the day of battle.
O Lord, do not let the wicked have their way.[n]
Do not allow their[o] plan to succeed when they attack.[p] (Selah)
As for the heads of those who surround me—
may the harm done by[q] their lips overwhelm them.
10 May he rain down[r] fiery coals upon them.
May he throw them into the fire.
From bottomless pits they will not escape.[s]
11 A slanderer[t] will not endure on[u] the earth;
calamity will hunt down a violent man and strike him down.[v]
12 I know[w] that the Lord defends the cause of the oppressed
and vindicates the poor.[x]
13 Certainly the godly will give thanks to your name;
the morally upright will live in your presence.

Footnotes:

  1. Psalm 140:1 sn Psalm 140. The psalmist asks God to deliver him from his deadly enemies, calls judgment down upon them, and affirms his confidence in God’s justice.
  2. Psalm 140:1 tn Heb “from a wicked man.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).
  3. Psalm 140:1 tn Heb “a man of violent acts.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).
  4. Psalm 140:2 tn Heb “they devise wicked [plans] in [their] mind.”
  5. Psalm 140:2 tc Heb “they attack [for] war.” Some revocalize the verb (which is a Qal imperfect from גּוּר, gur, “to attack”) as יְגָרוּ (yegaru), a Piel imperfect from גָרָה (garah, “stir up strife”). This is followed in the present translation.
  6. Psalm 140:3 tn Heb “they sharpen their tongue like a serpent.” Ps 64:3 reads, “they sharpen their tongues like sword.” Perhaps Ps 140:3 uses a mixed metaphor, the point being that “they sharpen their tongues [like a sword],” as it were, so that when they speak, their words wound like a serpent’s bite. Another option is that the language refers to the pointed or forked nature of a serpent’s tongue, which is viewed metaphorically as “sharpened.”
  7. Psalm 140:3 tn The Hebrew term is used only here in the OT.
  8. Psalm 140:3 tn Heb “under.”
  9. Psalm 140:4 tn Heb “hands.”
  10. Psalm 140:4 tn Heb “to push down my steps.”
  11. Psalm 140:5 tn Heb “and ropes,” but many prefer to revocalize the noun as a participle (חֹבְלִים, khovelim) from the verb חָבַל (khaval, “act corruptly”).
  12. Psalm 140:7 tn Heb “the strength of my deliverance.”
  13. Psalm 140:7 tn Heb “cover.”
  14. Psalm 140:8 tn Heb “do not grant the desires of the wicked.”
  15. Psalm 140:8 tn Heb “his.” The singular is used in a representative sense (see v. 1).
  16. Psalm 140:8 tn Heb “his plot do not promote, they rise up.” The translation understands the final verb as being an unmarked temporal clause. Another option is to revocalize the verb as a Hiphil and take the verb with the next verse, “those who surround me lift up [their] head,” which could refer to their proud attitude as they anticipate victory (see Ps 27:6).
  17. Psalm 140:9 tn Heb “harm of their lips.” The genitive here indicates the source or agent of the harm.
  18. Psalm 140:10 tn The verb form in the Kethib (consonantal Hebrew text) appears to be a Hiphil imperfect from the root מוּט (mut, “to sway”), but the Hiphil occurs only here and in Ps 55:3, where it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). In Ps 140:10 the form יַמְטֵר (yamter, “let him rain down”) should probably be read.
  19. Psalm 140:10 tn Heb “into bottomless pits, they will not arise.” The translation assumes that the preposition ב (bet) has the nuance “from” here. Another option is to connect the line with what precedes, take the final clause as an asyndetic relative clause, and translate, “into bottomless pits [from which] they cannot arise.” The Hebrew noun מַהֲמֹרָה (mahamorah, “bottomless pit”) occurs only here in the OT.
  20. Psalm 140:11 tn Heb “a man of a tongue.”
  21. Psalm 140:11 tn Heb “be established in.”
  22. Psalm 140:11 tn Heb “for blows.” The Hebrew noun מַדְחֵפֹה (madkhefoh, “blow”) occurs only here in the OT.
  23. Psalm 140:12 tc The translation follows the Qere and many medieval Hebrew mss in reading a first person verb form here. The Kethib reads the second person.
  24. Psalm 140:12 tn Heb “and the just cause of the poor.”
New English Translation (NET)

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Proverbs 30:17

17 The eye[a] that mocks at a father
and despises obeying[b] a mother—
the ravens of the valley will peck it out
and the young vultures will eat it.[c]

Footnotes:

  1. Proverbs 30:17 sn The “eye” as the organ that exhibits the inner feelings most clearly, here represents a look of scorn or disdain that speaks volumes (a metonymy of cause or of adjunct). It is comparable to the “evil eye” which is stinginess (28:22).
  2. Proverbs 30:17 tn The Hebrew word לִיקֲּהַת (liqqahat, “obeying”) occurs only here and in Gen 49:10; it seems to mean “to receive” in the sense of “receiving instruction” or “obeying.” C. H. Toy suggests emending to “to old age” (לְזִקְנַת, leziqnat) of the mother (Proverbs [ICC], 530). The LXX with γῆρας (gēras, “old age”) suggests that a root lhq had something to do with “white hair.” D. W. Thomas suggests emending from lhyqt to lyqht; it would have read, “The eye that mocks a father and despises an aged mother” (“A Note on לִיקֲּהַת in Proverbs 30:17, ” JTS 42 [1941]: 154-55); this is followed by NAB “or scorns an aged mother.”
  3. Proverbs 30:17 sn The sternest punishment is for the evil eye. The punishment is talionic—eye for eye. The reference to “the valley” may indicate a place where people are not be given decent burials and the birds of prey pick the corpses clean. It is an image the prophets use in judgment passages.
New English Translation (NET)

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The Daily Audio Bible Reading for Sunday December 20, 2020 (NIV)

Haggai 1-2

Introduction

On the first day of the sixth month[a] of King Darius’[b] second year, the Lord’s message came through[c] the prophet Haggai to Zerubbabel son of Shealtiel, governor of Judah, and to the high priest Joshua son of Jehozadak:[d]

The Accusation of Indifference Against the People

This is what the Lord of Heaven’s Armies[e] has said: “These people have said, ‘The time for rebuilding the Lord’s temple has not yet come.’”[f] The Lord’s message came through the prophet Haggai as follows:[g] “Is it right for you to live in richly paneled houses[h] while my temple is in ruins?[i] Here then, this is what the Lord of Heaven’s Armies has said: ‘Think carefully about what you are doing.[j] You have planted much, but have harvested little. You eat, but are never filled. You drink, but are still thirsty. You put on clothes, but are not warm. Those who earn wages end up with holes in their money bags.’”[k]

Consequences of the Failure to Rebuild the Temple

Moreover, this is what the Lord of Heaven’s Armies has said: “Pay close attention to these things also.[l] Go up to the hill country and bring back timber to build[m] the temple.[n] Then I will be pleased and honored,”[o] says the Lord. “You expected a large harvest, but instead there was little.[p] And when you would bring it home, I would blow it right away.[q] Why?” asks the Lord of Heaven’s Armies. “Because my temple remains in ruins, thanks to each of you favoring his own house![r] 10 This is why the sky[s] has held back its dew and the earth its produce.[t] 11 Moreover, I have called for a drought that will affect the fields, the hill country, the grain, new wine, fresh olive oil, and everything that grows from the ground; it also will harm people, animals, and everything they produce.”[u]

The Response of the Leaders and the People

12 Then Zerubbabel son of Shealtiel and the high priest Joshua son of Jehozadak,[v] along with the whole remnant of the people,[w] obeyed[x] the Lord their God. They responded favorably to the message of the prophet Haggai, who spoke just as the Lord their God had instructed him,[y] and the people began to respect the Lord.[z] 13 Then Haggai, the Lord’s messenger, spoke the Lord’s announcement to the people:[aa] “I am with you,” decrees the Lord. 14 So the Lord energized and encouraged[ab] Zerubbabel[ac] son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak,[ad] and the whole remnant of the people.[ae] They came and worked on the temple of their God, the Lord of Heaven’s Armies. 15 This took place on the twenty-fourth day of the sixth month of King Darius’ second year.[af]

The Glory to Come

On the twenty-first day of the seventh month,[ag] the Lord’s message came through[ah] the prophet Haggai again: “Ask the following questions to[ai] Zerubbabel son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak,[aj] and the remnant of the people: ‘Who among you survivors saw the former splendor of this temple?[ak] How does it look to you now? Isn’t it nothing by comparison?’ Even so, take heart, Zerubbabel,” decrees the Lord. “Take heart, Joshua son of Jehozadak, the high priest. And take heart all you citizens of the land,”[al] decrees the Lord, “and begin to work. For I am with you,” decrees the Lord of Heaven’s Armies. “Do not fear, because I made a promise to your ancestors when they left Egypt, and my Spirit[am] even now testifies to you.”[an] Moreover, this is what the Lord of Heaven’s Armies has said: “In just a little while[ao] I will once again shake the sky[ap] and the earth, the sea and the dry ground. I will also shake up all the nations, and they[aq] will offer their treasures;[ar] then I will fill this temple with glory.” So the Lord of Heaven’s Armies has said. “The silver and gold will be mine,” decrees the Lord of Heaven’s Armies. “The future splendor of this temple will be greater than that of former times,”[as] the Lord of Heaven’s Armies has declared. “And in this place I will give peace,” decrees the Lord of Heaven’s Armies.[at]

The Promised Blessing

10 On the twenty-fourth day of the ninth month of Darius’ second year,[au] the Lord’s message came to the prophet Haggai:[av] 11 “This is what the Lord of Heaven’s Armies has said, ‘Ask the priests about the law.[aw] 12 If someone carries holy meat in a fold of his garment and that fold touches bread, a boiled dish, wine, olive oil, or any other food, will that item become holy?’”[ax] The priests answered, “It will not.” 13 Then Haggai asked, “If a person who is ritually unclean because of touching a dead body[ay] comes in contact with one of these items, will it become unclean?” The priests answered, “It will be unclean.”

14 Then Haggai responded, “‘The people of this nation are unclean in my sight,’[az] decrees the Lord. ‘And so is all their effort; everything they offer is also unclean.[ba] 15 Now therefore reflect carefully on the recent past,[bb] before one stone was laid on another in the Lord’s temple.[bc] 16 From that time[bd] when one came expecting a heap of twenty measures, there were only ten; when one came to the wine vat to draw out fifty measures from it, there were only twenty. 17 I struck all the products of your labor[be] with blight, disease, and hail, and yet you brought nothing to me,’[bf] says the Lord. 18 ‘Think carefully[bg] about the past: from today, the twenty-fourth day of the ninth month,[bh] to the day work on the temple of the Lord was resumed,[bi] think about it.[bj] 19 The seed is still in the storehouse, isn’t it? And the vine, fig tree, pomegranate, and olive tree have not produced. Nevertheless, from today on I will bless you.’”

Zerubbabel the Chosen One

20 Then the Lord spoke to Haggai[bk] a second time on the twenty-fourth day of the month:[bl] 21 “Tell Zerubbabel governor of Judah: ‘I am ready[bm] to shake the sky[bn] and the earth. 22 I will overthrow royal thrones and shatter the might of earthly kingdoms.[bo] I will overthrow chariots and those who ride them, and horses and their riders will fall as people kill one another.[bp] 23 On that day,’[bq] says the Lord of Heaven’s Armies, ‘I will take you, Zerubbabel son of Shealtiel, my servant,’[br] says the Lord, ‘and I will make you like a signet ring,[bs] for I have chosen you,’ says the Lord of Heaven’s Armies.”[bt]

Footnotes:

  1. Haggai 1:1 sn The first day of the sixth month was Elul 1 according to the Jewish calendar; August 29, 520 b.c. according to the modern (Julian) calendar.
  2. Haggai 1:1 sn King Darius is the Persian king Darius Hystaspes who ruled from 522-486 b.c.
  3. Haggai 1:1 tn Heb “by the hand of.” This suggests that the prophet is only an instrument of the Lord; the Lord is to be viewed as the true author (see 1:3; 2:1; Mal 1:1).
  4. Haggai 1:1 tn The typical translation “Joshua (the) son of Jehozadak, the high priest” (cf. ASV, NASB, NIV, NRSV) can be understood to mean that Jehozadak was high priest. However, Zech 3:1, 8 clearly indicate that Joshua was high priest (see also Ezra 5:1-2; cf. NAB). The same potential misunderstanding occurs in Hag 1:12, 14 and 2:2, where the same solution has been employed in the translation.
  5. Haggai 1:2 sn The epithet Lord of Heaven’s Armies occurs frequently as a divine title throughout Haggai (see 1:5, 7, 9, 14; 2:4, 6, 7, 8, 9, 11, 23). This name (יְהוָה צְבָאוֹת, yehvah tsevaʾot), traditionally translated “Lord of hosts” (so KJV, NAB, NASB; cf. NIV, NLT “Lord Almighty”; NCV, CEV “Lord All-Powerful”), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God, 123-57.
  6. Haggai 1:2 tn Heb “the time has not come, the time for the house of the Lord to be built” (similar KJV). A number of English versions refer to “rebuilding” (so NAB, NCV, NRSV, TEV, NLT) since the reconstruction of Solomon’s temple is actually in view.
  7. Haggai 1:3 tn Heb “and the word of the Lord came by the hand of Haggai the prophet, saying.” Cf. the similar expression in v. 1 and the note there.
  8. Haggai 1:4 sn Richly paneled houses. Paneling is otherwise known in the OT only in connection with the temple (1 Kgs 6:9) and the royal palace (2 Kgs 7:3, 7). It implies decoration and luxury (cf. NCV “fancy houses”; TEV “well-built houses”; NLT “luxurious houses”). The impropriety of the people living in such lavish accommodations while the temple lay unfinished is striking.
  9. Haggai 1:4 tn Heb “Is it time for you, [yes] you, to live in paneled houses, while this house is in ruins”; NASB “lies desolate”; NIV “remains a ruin.”
  10. Haggai 1:5 tn Heb “Set your heart upon your ways” (see 2:15, 18); traditionally “Consider your ways” (so KJV, ASV, NAB, NASB).
  11. Haggai 1:6 tn Some translate “pockets” (so NLT) but the Hebrew word צְרוֹר (tseror) refers to a bag, pouch, or purse of money (BDB 865 s.v. צְרוֹר; HALOT 1054 s.v. צְרוֹר 1). Because coinage had been invented by the Persians and was thus in use in Haggai’s day, this likely is a money bag or purse rather than pouches or pockets in the clothing. Since in contemporary English “purse” (so NASB, NIV, NCV) could be understood as a handbag, the present translation uses “money bags.”
  12. Haggai 1:7 tn Heb “Set your heart upon your ways”; see v. 5.
  13. Haggai 1:8 tn Heb “and build the house” (so NIV, NRSV), with “house” referring specifically to the temple here.
  14. Haggai 1:8 sn The temple was built primarily of stone, so the timber here refers to interior paneling (see v. 4) and perhaps to scaffolding (see Ezra 5:8; 6:4).
  15. Haggai 1:8 tn The Hebrew verb אֶכָּבְדָ (ʾekkavda) appears to be a defectively written cohortative (“that I may be glorified”). The cohortatives (note that the preceding אֶרְצֶה, ʾertseh, “I will be pleased,” may also be taken as cohortative) indicate purpose or result (cf. NIV, NRSV “so that”; CEV “so”) following the imperatives of v. 8a (“go up,” “bring back,” “build”).
  16. Haggai 1:9 tn Heb “Turning for much—look! It is [become] little!” The term פָּנֹה (panoh) means “turning [the head],” and here it is in order to look around. The term הִנֵּה (hinneh, “look”) is an interjection drawing attention to the point being made.
  17. Haggai 1:9 tn Heb “I would blow at/against it.” The imagery here suggests that human achievements are so fragile and temporal that a mere breath from God can destroy them.
  18. Haggai 1:9 tn Heb “and each of you runs to his own house”; NIV “is busy with”; TEV “is busy working on”; NCV “work hard for.”
  19. Haggai 1:10 tn The Hebrew text has “over you” (so KJV), but this is redundant in contemporary English and has been left untranslated.
  20. Haggai 1:10 sn This linkage of human sin to natural disaster is reminiscent of the curse brought upon the earth by Adam’s disobedience (Gen 3:17-19; see Rom 8:20-22).
  21. Haggai 1:11 tn Heb “all the labor of hands” (similar KJV, NASB, NIV); cf. NAB “all that is produced by hand.”
  22. Haggai 1:12 tn Many English versions have “Joshua [the] son of Jehozadak, the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.
  23. Haggai 1:12 tn Heb “all the remnant of the people.” The Hebrew phrase שְׁאֵרִית הָעָם (sheʾerit haʿam) in this postexilic context is used as a technical term to refer to the returned remnant (see Ezra 9:14; Isa 10:20-22; 11:11, 16; Jer 23:3; 31:7; and many other passages). Cf. TEV “all the people who had returned from the exile in Babylonia.”
  24. Haggai 1:12 tn Heb “heard the voice of”; NAB “listened to the voice of.”
  25. Haggai 1:12 tn Heb “and according to the words of Haggai the prophet just as the Lord their God sent him.” Some English versions (e.g., NAB, NIV, NCV) take the last clause as causal: “because the Lord their God had sent him.”
  26. Haggai 1:12 tn Heb “and the people feared from before the Lord”; NASB “showed reverence for the Lord.”
  27. Haggai 1:13 tn Heb “Haggai, the messenger of the Lord, said by the message of the Lord to the people.” The Hebrew is repetitive and has been simplified in keeping with contemporary English style.
  28. Haggai 1:14 tn Heb “stirred up” (as in many English versions). Only one verb appears in the Hebrew text, but the translation “energized and encouraged” brings out its sense in this context. Cf. TEV “inspired”; NLT “sparked the enthusiasm of”; CEV “made everyone eager to work.”sn It was God who initiated the rebuilding by providing the people with motivation and ability.
  29. Haggai 1:14 tn Heb “the spirit of Zerubbabel” (so NAB, NIV, NRSV).
  30. Haggai 1:14 tn Heb “the spirit of Joshua son of Jehozadak, the high priest” (as in many English versions), but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.
  31. Haggai 1:14 tn Heb “and the spirit of all the remnant of the people.” The Hebrew phrase שְׁאֵרִית הָעָם (sheʾerit haʿam) in this postexilic context is used as a technical term to refer to the returned remnant; see the note on the phrase “the whole remnant of the people” in v. 12.
  32. Haggai 1:15 sn The twenty-fourth day of the sixth month of King Darius’ second year was September 21, 520 b.c., twenty-three days after the original command by Haggai to rebuild (1:1). The text does not state the reason for the delay, but it may have resulted from the pressing need to bring in the late summer harvest.
  33. Haggai 2:1 tn Heb “In the seventh [month], on the twenty-first day of the month.”sn The seventh month was the month Tishri, according to the modern (Julian) calendar October 17, 520 b.c. The twenty-first day of Tishri marked the seventh day of the Feast of Tabernacles (Num 29:32-34). It also coincided with the date 440 years earlier (960 b.c.) when Solomon finished building his temple (1 Kgs 6:38; 8:2).
  34. Haggai 2:1 tc The MT has בְּיַד (beyad, “by the hand of” = “through” [so NAB, NIV, NLT] as in 1:1, 3); the Murabba’at Dead Sea text reads אֶל (ʾel, “to”), perhaps because the following command is given to the prophet.
  35. Haggai 2:2 tn Heb “say to”; NAB “Tell this to.”
  36. Haggai 2:2 tn Many English versions have “Joshua (the) son of Jehozadak the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.
  37. Haggai 2:3 tn Heb “this house in its earlier splendor”; NAB, NIV, NRSV “in its former glory.”sn Solomon’s temple was demolished in 586 b.c., 66 years prior to Haggai’s time. There surely would have been some older people who remembered the former splendor of that magnificent structure and who lamented the contrast to the small, unimpressive temple they were building (see Ezra 3:8-13).
  38. Haggai 2:4 tn Heb “the people of the land” (עַם הָאָרֶץ, ʿam haʾarets); this is a technical term referring to free citizens as opposed to slaves.
  39. Haggai 2:5 sn My Spirit. It is theologically anachronistic to understand “Spirit” here in the NT sense as a reference to third person of the Trinity, the Holy Spirit; nevertheless during this postexilic period the conceptual groundwork was being laid for the doctrine of the Holy Spirit later revealed in the NT.
  40. Haggai 2:5 tc The MT of v. 5 reads “with the word which I cut with you when you went out from Egypt and my Spirit [which] stands in your midst, do not fear.” BHS proposes emending “with the word” to זֹאת הַבְּרִית (zoʾt habberit, “this is the covenant”) at the beginning of the verse. The proposed emendation makes excellent sense and is expected with the verb כָּרַת (karat, “cut” or “make” a covenant), but it has no textual support. Most English versions (including the present translation) therefore follow the MT here.
  41. Haggai 2:6 tc The difficult MT reading עוֹד אַחַת מְעַט הִיא (ʿod ʾakhat meʿat hiʾ, “yet once, it is little”; cf. NAB “One moment yet, a little while”) appears as “yet once” in the LXX, omitting the last two Hebrew words. However, the point being made is that the anticipated action is imminent; thus the repetition provides emphasis.
  42. Haggai 2:6 tn Or “the heavens.” The same Hebrew word, שָׁמַיִם (shamayim), may be translated “sky” or “heavens” depending on the context. Although many English versions translate the term as “heavens” here, the other three elements present in this context (earth, sea, dry ground) suggest “sky” is in view.
  43. Haggai 2:7 tn Heb “all the nations.”
  44. Haggai 2:7 tn Though the subject here is singular (חֶמְדַּה, khemdah; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת (khamudot, “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah.
  45. Haggai 2:9 tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”
  46. Haggai 2:9 tn In the Hebrew text there is an implicit play on words in the clause “in this place [i.e., Jerusalem] I will give peace”: in יְרוּשָׁלַיִם (yerushalayim) there will be שָׁלוֹם (shalom).
  47. Haggai 2:10 sn The twenty-fourth day of the ninth month of Darius’ second year was Kislev 24 or December 18, 520 b.c.
  48. Haggai 2:10 sn This Hebrew expression is slightly different from the one in 1:1, 3; 2:1.
  49. Haggai 2:11 tn Heb “Ask the priests a torah, saying”; KJV “concerning the law”; NAB “for a decision”; NCV “for a teaching”; NRSV “for a ruling.”
  50. Haggai 2:12 sn This is probably not an appeal to the Torah (i.e., the Pentateuch) as such but to a priestly ruling (known in postbiblical Judaism as a pesaq din). There is, however, a Mosaic law that provides the basis for the priestly ruling (Lev 6:27).
  51. Haggai 2:13 tn Heb “unclean of a person,” a euphemism for “unclean because of a dead person”; see Lev 21:11; Num 6:6. Cf. NAB “unclean from contact with a corpse.”
  52. Haggai 2:14 tn Heb “so this people, and so this nation before me.” In this context “people” and “nation” refer to the same set of individuals; the repetition is emphatic. Cf. CEV “this entire nation.”
  53. Haggai 2:14 sn The point here is that the Jews cannot be made holy by unholy fellowship with their pagan neighbors; instead, they and their worship will become corrupted by such associations.
  54. Haggai 2:15 tn Heb “and now set your heart from this day and upward.” The juxtaposition of מָעְלָה (maʿlah, “upward”) with the following מִטֶּרֶם (mitterem, “before”) demands a look to the past. Cf. ASV “consider from this day and backward.”
  55. Haggai 2:15 sn Before one stone was laid on another in the Lord’s temple is best taken as referring to the laying of the present temple’s foundation, sixteen years earlier (536 b.c.; see Ezra 3:8). Cf. NCV “before you started laying stones”; TEV “before you started to rebuild”; NLT “before you began to lay (started laying CEV) the foundation.”
  56. Haggai 2:16 tn Heb “from their being,” idiomatic for “from the time they were then,” or “since the time.” Cf. KJV “Since those days were.”
  57. Haggai 2:17 tn Heb “you, all the work of your hands”; NRSV “you and all the products of your toil”; NIV “all the work of your hands.”
  58. Haggai 2:17 tn Heb “and there was not with you to me.” The context favors the idea that the harvests were so poor that the people took care of only themselves, leaving no offering for the Lord. Cf. KJV and many English versions “yet ye turned not to me,” understanding the phrase to refer to the people’s repentance rather than their failure to bring offerings.
  59. Haggai 2:18 tn Heb “set your heart.” A similar expression occurs in v. 15.
  60. Haggai 2:18 sn The twenty-fourth day of the ninth month was Kislev 24 or December 18, 520. See v. 10. Here the reference is to “today,” the day the oracle is being delivered.
  61. Haggai 2:18 sn The day work…was resumed. This does not refer to the initial founding of the Jerusalem temple in 536 b.c. but to the renewal of construction three months earlier (see 1:15). This is clear from the situation described in v. 19 which accords with the food scarcities of that time already detailed in Hag 1:10-11.
  62. Haggai 2:18 tn Heb “set your heart.” A similar expression occurs in v. 15 and at the beginning of this verse.
  63. Haggai 2:20 sn This Hebrew expression is like the one in 2:10 and is slightly different from the one in 1:1, 3; 2:1.
  64. Haggai 2:20 sn Again, the twenty-fourth day of the month was Kislev 24 or December 18, 520 b.c. See v. 10.
  65. Haggai 2:21 tn The participle here suggests an imminent undertaking of action (cf. NRSV, TEV, NLT “I am about to”). The overall language of the passage is eschatological, but eschatology finds its roots in the present.
  66. Haggai 2:21 tn See the note on the word “sky” in 2:6. Most English translations render the Hebrew term as “heavens” here.
  67. Haggai 2:22 tn Heb “the kingdoms of the nations.” Cf. KJV “the kingdoms of the heathen”; NIV, NLT “foreign kingdoms.”
  68. Haggai 2:22 tn Heb “and horses and their riders will go down, a man with a sword his brother”; KJV “every one by the sword of his brother.”
  69. Haggai 2:23 sn The expression on that day appears as a technical eschatological term in a number of other OT passages (cf., e.g., Isa 2:11, 17, 20; 3:7, 18; Amos 8:3, 9; Hos 2:18, 21).
  70. Haggai 2:23 sn My servant. The collocation of “servant” and “chosen” bears strong messianic overtones. See the so-called “Servant Songs” and other messianic texts in Isaiah (Isa 41:8; 42:1; 44:4; 49:7).
  71. Haggai 2:23 sn The noun signet ring, used also to describe Jehoiachin (Jer 22:24-30), refers to a ring seal worn by a king or other important person and used as his signature. Zerubbabel was a grandson of King Jehoiachin (1 Chr 3:17-19; Matt 1:12); God once pronounced that none of Jehoiachin’s immediate descendants would rule (Jer 22:24-30), but here he reverses that judgment. Zerubbabel never ascended to such a lofty position of rulership; he is rather a prototype of the Messiah who would sit on David’s throne.
  72. Haggai 2:23 tn The repetition of the formula “says the Lord of Heaven’s Armies” in v. 23 emphasizes the solemn and divine nature of the promise.
New English Translation (NET)

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Revelation 11

The Fate of the Two Witnesses

11 Then[a] a measuring rod[b] like a staff was given to me, and I was told,[c] “Get up and measure the temple of God, and the altar, and the ones who worship there. But[d] do not measure the outer courtyard[e] of the temple; leave it out,[f] because it has been given to the Gentiles,[g] and they will trample on the holy city[h] for forty-two months. And I will grant my two witnesses authority[i] to prophesy for 1,260 days, dressed in sackcloth.” (These are the two olive trees and the two lampstands that stand before the Lord of the earth.)[j] If[k] anyone wants to harm them, fire comes out of their mouths[l] and completely consumes[m] their enemies. If[n] anyone wants to harm them, they must be killed this way. These two have the power[o] to close up the sky so that it does not rain during the time[p] they are prophesying. They[q] have power[r] to turn the waters to blood and to strike the earth with every kind of plague whenever they want. When[s] they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer[t] them and kill them. Their[u] corpses will lie in the street[v] of the great city that is symbolically[w] called Sodom and Egypt, where their Lord was also crucified. For three and a half days those from every[x] people, tribe,[y] nation, and language will look at their corpses, because they will not permit them to be placed in a tomb.[z] 10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11 But[aa] after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized[ab] those who were watching them. 12 Then[ac] they[ad] heard a loud voice from heaven saying to them: “Come up here!” So the two prophets[ae] went up to heaven in a cloud while[af] their enemies stared at them. 13 Just then[ag] a major earthquake took place and a tenth of the city collapsed; seven thousand people[ah] were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

14 The second woe has come and gone;[ai] the third is coming quickly.

The Seventh Trumpet

15 Then[aj] the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world
has become the kingdom of our Lord
and of his Christ,[ak]
and he will reign for ever and ever.”

16 Then[al] the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground[am] and worshiped God 17 with these words:[an]

“We give you thanks, Lord God, the All-Powerful,[ao]
the one who is and who was,
because you have taken your great power
and begun to reign.[ap]
18 The[aq] nations[ar] were enraged,
but[as] your wrath has come,
and the time has come for the dead to be judged,
and the time has come to give to your servants,[at]
the prophets, their reward,
as well as to the saints
and to those who revere[au] your name, both small and great,
and the time has come[av] to destroy those who destroy[aw] the earth.”

19 Then[ax] the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring,[ay] crashes of thunder, an earthquake, and a great hailstorm.[az]

Footnotes:

  1. Revelation 11:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  2. Revelation 11:1 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
  3. Revelation 11:1 tn Grk “saying.”
  4. Revelation 11:2 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  5. Revelation 11:2 tn On the term αὐλήν (aulēn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
  6. Revelation 11:2 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exōthen) is difficult to determine.
  7. Revelation 11:2 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
  8. Revelation 11:2 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
  9. Revelation 11:3 tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
  10. Revelation 11:4 sn This description is parenthetical in nature.
  11. Revelation 11:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  12. Revelation 11:5 tn This is a collective singular in Greek.
  13. Revelation 11:5 tn See L&N 20.45 for the translation of κατεσθίω (katesthiō) as “to destroy utterly, to consume completely.”
  14. Revelation 11:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  15. Revelation 11:6 tn Or “authority.”
  16. Revelation 11:6 tn Grk “the days.”
  17. Revelation 11:6 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
  18. Revelation 11:6 tn Or “authority.”
  19. Revelation 11:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  20. Revelation 11:7 tn Or “be victorious over”; traditionally, “overcome.”
  21. Revelation 11:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  22. Revelation 11:8 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
  23. Revelation 11:8 tn Grk “spiritually.”
  24. Revelation 11:9 tn The word “every” is not in the Greek text, but is implied by the following list.
  25. Revelation 11:9 tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  26. Revelation 11:9 tn Or “to be buried.”
  27. Revelation 11:11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  28. Revelation 11:11 tn Grk “fell upon.”
  29. Revelation 11:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  30. Revelation 11:12 tn Though the nearest antecedent to the subject of ἤκουσαν (ēkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.
  31. Revelation 11:12 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
  32. Revelation 11:12 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
  33. Revelation 11:13 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  34. Revelation 11:13 tn Grk “seven thousand names of men.”
  35. Revelation 11:14 tn Grk “has passed.”
  36. Revelation 11:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  37. Revelation 11:15 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
  38. Revelation 11:16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  39. Revelation 11:16 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
  40. Revelation 11:17 tn Grk “saying.”
  41. Revelation 11:17 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…() κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
  42. Revelation 11:17 tn The aorist verb ἐβασίλευσας (ebasileusas) has been translated ingressively.
  43. Revelation 11:18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  44. Revelation 11:18 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  45. Revelation 11:18 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  46. Revelation 11:18 tn See the note on the word “servants” in 1:1.
  47. Revelation 11:18 tn Grk “who fear.”
  48. Revelation 11:18 tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.
  49. Revelation 11:18 tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diaphtheirō), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.
  50. Revelation 11:19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  51. Revelation 11:19 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
  52. Revelation 11:19 tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalē) refers to the intensity of the storm or the size of the individual hailstones, or both.
New English Translation (NET)

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Psalm 139

Psalm 139[a]

For the music director, a psalm of David.

139 O Lord, you examine me[b] and know me.
You know when I sit down and when I get up;
even from far away you understand my motives.
You carefully observe me when I travel or when I lie down to rest;[c]
you are aware of everything I do.[d]
Certainly[e] my tongue does not frame a word
without you, O Lord, being thoroughly aware of it.[f]
You squeeze me in from behind and in front;
you place your hand on me.
Your knowledge is beyond my comprehension;
it is so far beyond me, I am unable to fathom it.[g]
Where can I go to escape your Spirit?
Where can I flee to escape your presence?[h]
If I were to ascend[i] to heaven, you would be there.
If I were to sprawl out[j] in Sheol, there you would be.[k]
If I were to fly away[l] on the wings of the dawn,[m]
and settle down on the other side[n] of the sea,
10 even there your hand would guide me,
your right hand would grab hold of me.
11 If I were to say, “Certainly the darkness will cover me,[o]
and the light will turn to night all around me,”[p]
12 even the darkness is not too dark for you to see,[q]
and the night is as bright as[r] day;
darkness and light are the same to you.[s]
13 Certainly[t] you made my mind and heart;[u]
you wove me together[v] in my mother’s womb.
14 I will give you thanks because your deeds are awesome and amazing.[w]
You knew me thoroughly;[x]
15 my bones were not hidden from you,
when[y] I was made in secret
and sewed together in the depths of the earth.[z]
16 Your eyes saw me when I was inside the womb.[aa]
All the days ordained for me
were recorded in your scroll
before one of them came into existence.[ab]
17 How difficult it is for me to fathom your thoughts about me, O God![ac]
How vast is their sum total.[ad]
18 If I tried to count them,
they would outnumber the grains of sand.
Even if I finished counting them,
I would still have to contend with you.[ae]
19 If only[af] you would kill the wicked, O God!
Get away from me, you violent men![ag]
20 They[ah] rebel against you[ai] and act deceitfully;[aj]
your enemies lie.[ak]
21 O Lord, do I not hate those who hate you,
and despise those who oppose you?[al]
22 I absolutely hate them;[am]
they have become my enemies.
23 Examine me, O God, and probe my thoughts.[an]
Test me, and know my concerns.[ao]
24 See if there is any idolatrous way[ap] in me,
and lead me in the everlasting way.[aq]

Footnotes:

  1. Psalm 139:1 sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.
  2. Psalm 139:1 tn The statement is understood as generalizing—the psalmist describes what God typically does.
  3. Psalm 139:3 tn Heb “my traveling and my lying down you measure.” The verb זָרָה (zarah, “to measure”) is probably here a denominative from זֶרֶת (zeret, “a span; a measure”), though some derive it from זָרָה (zarat, “to winnow; to sift”; see BDB 279-80 s.v. זָרָה).
  4. Psalm 139:3 tn Heb “all my ways.”
  5. Psalm 139:4 tn Or “for.”
  6. Psalm 139:4 tn Heb “look, O Lord, you know all of it.”
  7. Psalm 139:6 tn Heb “too amazing [is this] knowledge for me, it is elevated, I cannot attain to it.”
  8. Psalm 139:7 tn Heb “Where can I go from your spirit, and where from your face can I flee?” God’s “spirit” may refer here (1) to his presence (note the parallel term, “your face,” and see Ps 104:29-30, where God’s “face” is his presence and his “spirit” is the life-giving breath he imparts) or (2) to his personal Spirit (see Ps 51:10).
  9. Psalm 139:8 tn The Hebrew verb סָלַק (salaq, “to ascend”) occurs only here in the OT, but the word is well-attested in Aramaic literature from different time periods and displays a wide semantic range (see DNWSI 2:788-90).
  10. Psalm 139:8 tn The verb יָצַע (yatzaʿ) is rare in the Bible (see Isa 58:5 also Hiphil, and Isa 1:14; Est 4:3 for Hophal examples). There are three main options for understanding this phrase. It may mean “to descend to Sheol,” as in the LXX. This takes the motion in the verb as very generic for this context and understands “Sheol” without a preposition as the default “to Sheol.” Many translations take it as spreading out [something] to act as a bed, couch, or area to lie down. It is uncertain that the idea of a bed has to be implied and this does not required to fit the other contexts. Or, as taken here, it may “to spread [oneself] out, to sprawl.” Each view has merits and it is difficult to decide because the are so few examples.
  11. Psalm 139:8 tn Heb “look, you.”
  12. Psalm 139:9 tn Heb “rise up.”
  13. Psalm 139:9 sn On the wings of the dawn. This personification of the “dawn” may find its roots in mythological traditions about the god Shachar, whose birth is described in an Ugaritic myth (see G. R. Driver, Canaanite Myths and Legends, 126) and who is mentioned in Isa 14:12 as the father of Helel.
  14. Psalm 139:9 tn Heb “at the end.”
  15. Psalm 139:11 tn The Hebrew verb שׁוּף (shuf), which means “to crush; to wound,” in Gen 3:15 and Job 9:17, is problematic here. For a discussion of attempts to relate the verb to Arabic roots, see L. C. Allen, Psalms 101-150 (WBC), 251. Many emend the form to יְשׂוּכֵּנִי (yesukkeni), from the root שָׂכַך (sakhakh, “to cover,” an alternate form of סָכַך [sakhakh]), a reading assumed in the present translation.
  16. Psalm 139:11 tn Heb “and night, light, around me.”
  17. Psalm 139:12 tn The words “to see” are supplied in the translation for clarification and for stylistic reasons.
  18. Psalm 139:12 tn Heb “shines like.”
  19. Psalm 139:12 tn Heb “like darkness, like light.”
  20. Psalm 139:13 tn Or “for.”
  21. Psalm 139:13 tn Heb “my kidneys.” The kidneys were sometimes viewed as the seat of one’s emotions and moral character (cf. Pss 7:9; 26:2). A number of translations, recognizing that “kidneys” does not communicate this idea to the modern reader, have generalized the concept: “inmost being” (NAB, NIV); “inward parts” (NASB, NRSV); “the delicate, inner parts of my body” (NLT). In the last instance, the focus is almost entirely on the physical body rather than the emotions or moral character. The present translation, by using a hendiadys (one concept expressed through two terms), links the concepts of emotion (heart) and moral character (mind).
  22. Psalm 139:13 tn The Hebrew verb סָכַךְ (sakhakh, “to weave together”) is an alternate form of שָׂכַךְ (sakhakh, “to weave”) used in Job 10:11.
  23. Psalm 139:14 tc Heb “because awesome things, I am distinct, amazing [are] your works.” The text as it stands is syntactically problematic and makes little, if any, sense. The Niphal of פָּלָה (palah) occurs elsewhere only in Exod 33:16. Many take the form from פָלָא (palaʾ; see GKC 216 §75.qq), which in the Niphal perfect means “to be amazing” (see 2 Sam 1:26; Ps 118:23; Prov 30:18). Some, following the LXX and some other ancient witnesses, also prefer to emend the verb from first to second person, “you are amazing” (see L. C. Allen, Psalms 101-150 [WBC], 249, 251). The present translation assumes the text conflates two variants: נִפְלָאִים (niflaʾim), the otherwise unattested masculine plural participle of פָלָא, and נִפְלָאוֹת (niflaʾot), the usual (feminine) plural form of the Niphal participle. The latter has been changed to a verb by later scribes in an attempt to accommodate it syntactically. The original text likely read, נוראות נפלאותים מעשׂיך (“your works [are] awesome [and] amazing”).
  24. Psalm 139:14 tc Heb “and my being knows very much.” Better parallelism is achieved (see v. 15a) if one emends יֹדַעַת (yodaʿat), a Qal active participle, feminine singular form, to יָדַעְתָּ (yadaʿta), a Qal perfect second masculine singular perfect. See L. C. Allen, Psalms 101-150 (WBC), 252.
  25. Psalm 139:15 tc The Hebrew term אֲשֶׁר (ʾasher, “which”) should probably be emended to כֲּאַשֶׁר (kaʾasher, “when”). The כ (kaf) may have been lost by haplography (note the kaf at the end of the preceding form).
  26. Psalm 139:15 sn The phrase depths of the earth may be metaphorical (euphemistic) or it may reflect a prescientific belief about the origins of the embryo deep beneath the earth’s surface (see H. W. Wolff, Anthropology of the Old Testament, 96-97). Job 1:21 also closely associates the mother’s womb with the earth.
  27. Psalm 139:16 tn Heb “Your eyes saw my shapeless form.” The Hebrew noun גֹּלֶם (golem) occurs only here in the OT. In later Hebrew the word refers to “a lump, a shapeless or lifeless substance,” and to “unfinished matter, a vessel wanting finishing” (Jastrow 222 s.v. גּוֹלֶם). The translation employs the dynamic rendering “when I was inside the womb” to clarify that the speaker was still in his mother’s womb at the time he was “seen” by God.
  28. Psalm 139:16 tn Heb “and on your scroll all of them were written, [the] days [which] were formed, and [there was] not one among them.” This “scroll” may be the “scroll of life” mentioned in Ps 69:28 (see the note on the word “living” there).
  29. Psalm 139:17 tn Heb “and to me how precious are your thoughts, O God.” The Hebrew verb יָקַר (yaqar) probably has the sense of “difficult [to comprehend]” here (see HALOT 432 s.v. יקר qal.1 and note the use of Aramaic יַקִּר in Dan 2:11). Elsewhere in the immediate context the psalmist expresses his amazement at the extent of God’s knowledge about him (see vv. 1-6, 17b-18).
  30. Psalm 139:17 tn Heb “how vast are their heads.” Here the Hebrew word “head” is used of the “sum total” of God’s knowledge of the psalmist.
  31. Psalm 139:18 tc Heb “I awake and I [am] still with you.” A reference to the psalmist awaking from sleep makes little, if any, sense contextually. For this reason some propose an emendation to הֲקִצּוֹתִי (haqitsoti), a Hiphil perfect form from an otherwise unattested verb קָצַץ (qatsats) understood as a denominative of קֵץ (qets, “end”). See L. C. Allen, Psalms 101-150 (WBC), 252-53.
  32. Psalm 139:19 tn The Hebrew particle אִם (ʾim, “if”) and following prefixed verbal form here express a wish (see Pss 81:8; 95:7, as well as GKC 321 §109.b).
  33. Psalm 139:19 tn Heb “men of bloodshed.”
  34. Psalm 139:20 tn Heb “who.”
  35. Psalm 139:20 tc Heb “they speak [of] you.” The suffixed form of the verb אָמַר (ʾamar, “to speak”) is peculiar. The translation assumes an emendation to יַמְרֻךָ (yamrukha), a Hiphil form from מָרָה (marah, “to rebel”; see Ps 78:40).
  36. Psalm 139:20 tn Heb “by deceit.”
  37. Psalm 139:20 tc Heb “lifted up for emptiness, your cities.” The form נָשֻׂא (nasuʾ; a Qal passive participle) should be emended to נָשְׂאוּ (naseʾu; a Qal perfect, third common plural, “[they] lift up”). Many emend עָרֶיךָ (ʿarekha, “your cities”) to עָלֶיךָ (ʿalekha, “against you”), but it is preferable to understand the noun as an Aramaism and translate “your enemies” (see Dan 4:16 and L. C. Allen, Psalms 101-150 [WBC], 253).
  38. Psalm 139:21 tc Heb “who raise themselves up against you.” The form וּבִתְקוֹמְמֶיךָ (uvitqomemekha) should be emended to וּבְמִתְקוֹמְמֶיךָ (uvemitqomemekha), a Hitpolel participle (the prefixed מ [mem] of the participle is accidentally omitted in the MT, though a few medieval Hebrew mss have it).
  39. Psalm 139:22 tn Heb “[with] completeness of hatred I hate them.”
  40. Psalm 139:23 tn Heb “and know my heart.”
  41. Psalm 139:23 tn The Hebrew noun שַׂרְעַפַּי (sarʿappay, “concerns”) is used of “worries” in Ps 94:19.
  42. Psalm 139:24 tn Many understand the Hebrew term עֹצֶב (ʿotsev) as a noun meaning “pain,” and translate the phrase דֶּרֶךְ עֹצֶב (derekh ʿotsev) as “of pain,” but this makes little sense here. (Some interpret it to refer to actions which bring pain to others.) It is preferable to take עֹצֶב as “idol” (see HALOT 865 s.v. I עֹצֶב) and understand “way of an idol” to refer to idolatrous actions or tendency. See L. C. Allen, Psalms 101-150 (WBC), 253.
  43. Psalm 139:24 tn Or “in the ancient path.” This phrase may refer to the moral path prescribed by the Lord at the beginning of Israel’s history. See Jer 6:16; 18:15, as well as L. C. Allen, Psalms 101-150 (WBC), 253.
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Proverbs 30:15-16

15 The leech[a] has two daughters:[b]
“Give! Give!”[c]
There are three things that will[d] never be satisfied,
four[e] that have never said, “Enough”[f]
16 the grave,[g] the barren womb;[h]
earth has not been satisfied[i] with water;
and fire has never said,[j] “Enough!”[k]

Footnotes:

  1. Proverbs 30:15 sn The next two verses describe insatiable things, things that are problematic to normal life. The meaning of v. 15a and its relationship to 15b is debated. But the “leech” seems to have been selected to begin the section because it was symbolic of greed—it sucks blood through its two suckers. This may be what the reference to two daughters calling “Give! Give!” might signify (if so, this is an implied comparison, a figure known as hypocatastasis).
  2. Proverbs 30:15 sn As one might expect, there have been various attempts to identify the “two daughters.” In the Rabbinic literature some identified Alukah (the “leech”) with Sheol, and the two daughters with paradise and hell, one claiming the righteous and the other the unrighteous; others identified Alukah with Gehenna, and the two daughters with heresy and government, neither of which is ever satisfied (Midrash Tehillim quoted by Rashi, a Jewish scholar who lived a.d. 1040-1105, and in the Talmud, b. Avodah Zarah 17a). J. J. Glueck suggests that what is in view is erotic passion (and not a leech) with its two maidens of burning desire crying for more (“Proverbs 30:15a, ” VT 14 [1964]: 367-70). F. S. North rightly criticizes this view as gratuitous; he argues for the view of a leech with two suckers (“The Four Insatiables,” VT 15 [1965]: 281-82).
  3. Proverbs 30:15 tn The two imperatives הַב הַב (hav hav, “give, give,” from יָהַב, yahav) correspond to the two daughters, and form their appeal. This would then be a personification—it is as if the leech is crying out, “Give! Give!”
  4. Proverbs 30:15 tn This verb is a Hebrew imperfect for the future tense, while the next verb is a Hebrew perfect for the perfective. Most translations render both as present tense “are satisfied…say” (KJV, NIV, ESV, Holman, while NASB gives both as future “will not be satisfied…will not say”). Using both the future and the past is more emphatic, these never have been and never will be satisfied.
  5. Proverbs 30:15 sn There is a noticeable rhetorical sequence here: two daughters, three things, four (see W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311, and “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86). W. McKane thinks the series builds to a climax with the four, and in the four the barren woman is the focal point, the other three being metaphors for her sexual desire (Proverbs [OTL], 656). This interpretation is a minority view, however, and has not won widespread support.
  6. Proverbs 30:15 tn Throughout the book of Proverbs הוֹן (hon) means “wealth,” but here it has the nuance of “sufficiency” (cf. TEV, CEV, NLT “satisfied”) or “enough” (BDB 223 s.v.).
  7. Proverbs 30:16 tn The term שְׁאוֹל (sheʾol, “Sheol”) refers here to the realm of the dead: “the grave” (so KJV, NIV, NLT); cf. TEV, CEV “the world of the dead”; NAB “the nether world.”
  8. Proverbs 30:16 tn Heb “the closing of the womb,” a situation especially troubling for one who is consumed with a desire for children (e.g., Gen 16:2; 30:1).
  9. Proverbs 30:16 tn The verb שָׂבְאָה (saveʾah) means “to eat/drink one’s fill; to satisfy oneself.” Most translations make it present tense (KJV, ESV, Holman, NASB, NIV). As the perfect form of a dynamic root, it should be understood as past or perfective, a condition known to have been true, which is prototypical.
  10. Proverbs 30:16 tn Most translations make the verb present tense (KJV, ESV, Holman, NASB, NIV). As the perfect form of a dynamic root, אָמְרָה (ʾamerah) should be understood as past or perfective, a fact known from past experience which is prototypical.
  11. Proverbs 30:16 sn There is no clear lesson made from these observations. But one point that could be made is that greed, symbolized by the leech, is as insatiable as all these other things. If that is the case, the proverb would constitute a warning against the insatiable nature of greed.
New English Translation (NET)

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