The Daily Audio Bible Reading for Friday June 3, 2022 (NIV)

2 Samuel 20:14-21:22

14 Meanwhile, Sheba traveled through all the tribes of Israel and eventually came to the town of Abel-beth-maacah. All the members of his own clan, the Bicrites,[a] assembled for battle and followed him into the town. 15 When Joab’s forces arrived, they attacked Abel-beth-maacah. They built a siege ramp against the town’s fortifications and began battering down the wall. 16 But a wise woman in the town called out to Joab, “Listen to me, Joab. Come over here so I can talk to you.” 17 As he approached, the woman asked, “Are you Joab?”

“I am,” he replied.

So she said, “Listen carefully to your servant.”

“I’m listening,” he said.

18 Then she continued, “There used to be a saying, ‘If you want to settle an argument, ask advice at the town of Abel.’ 19 I am one who is peace loving and faithful in Israel. But you are destroying an important town in Israel.[b] Why do you want to devour what belongs to the Lord?”

20 And Joab replied, “Believe me, I don’t want to devour or destroy your town! 21 That’s not my purpose. All I want is a man named Sheba son of Bicri from the hill country of Ephraim, who has revolted against King David. If you hand over this one man to me, I will leave the town in peace.”

“All right,” the woman replied, “we will throw his head over the wall to you.” 22 Then the woman went to all the people with her wise advice, and they cut off Sheba’s head and threw it out to Joab. So he blew the ram’s horn and called his troops back from the attack. They all returned to their homes, and Joab returned to the king at Jerusalem.

23 Now Joab was the commander of the army of Israel. Benaiah son of Jehoiada was captain of the king’s bodyguard. 24 Adoniram[c] was in charge of forced labor. Jehoshaphat son of Ahilud was the royal historian. 25 Sheva was the court secretary. Zadok and Abiathar were the priests. 26 And Ira, a descendant of Jair, was David’s personal priest.

David Avenges the Gibeonites

21 There was a famine during David’s reign that lasted for three years, so David asked the Lord about it. And the Lord said, “The famine has come because Saul and his family are guilty of murdering the Gibeonites.”

So the king summoned the Gibeonites. They were not part of Israel but were all that was left of the nation of the Amorites. The people of Israel had sworn not to kill them, but Saul, in his zeal for Israel and Judah, had tried to wipe them out. David asked them, “What can I do for you? How can I make amends so that you will bless the Lord’s people again?”

“Well, money can’t settle this matter between us and the family of Saul,” the Gibeonites replied. “Neither can we demand the life of anyone in Israel.”

“What can I do then?” David asked. “Just tell me and I will do it for you.”

Then they replied, “It was Saul who planned to destroy us, to keep us from having any place at all in the territory of Israel. So let seven of Saul’s sons be handed over to us, and we will execute them before the Lord at Gibeon, on the mountain of the Lord.[d]

“All right,” the king said, “I will do it.” The king spared Jonathan’s son Mephibosheth,[e] who was Saul’s grandson, because of the oath David and Jonathan had sworn before the Lord. But he gave them Saul’s two sons Armoni and Mephibosheth, whose mother was Rizpah daughter of Aiah. He also gave them the five sons of Saul’s daughter Merab,[f] the wife of Adriel son of Barzillai from Meholah. The men of Gibeon executed them on the mountain before the Lord. So all seven of them died together at the beginning of the barley harvest.

10 Then Rizpah daughter of Aiah, the mother of two of the men, spread burlap on a rock and stayed there the entire harvest season. She prevented the scavenger birds from tearing at their bodies during the day and stopped wild animals from eating them at night. 11 When David learned what Rizpah, Saul’s concubine, had done, 12 he went to the people of Jabesh-gilead and retrieved the bones of Saul and his son Jonathan. (When the Philistines had killed Saul and Jonathan on Mount Gilboa, the people of Jabesh-gilead stole their bodies from the public square of Beth-shan, where the Philistines had hung them.) 13 So David obtained the bones of Saul and Jonathan, as well as the bones of the men the Gibeonites had executed.

14 Then the king ordered that they bury the bones in the tomb of Kish, Saul’s father, at the town of Zela in the land of Benjamin. After that, God ended the famine in the land.

Battles against Philistine Giants

15 Once again the Philistines were at war with Israel. And when David and his men were in the thick of battle, David became weak and exhausted. 16 Ishbi-benob was a descendant of the giants[g]; his bronze spearhead weighed more than seven pounds,[h] and he was armed with a new sword. He had cornered David and was about to kill him. 17 But Abishai son of Zeruiah came to David’s rescue and killed the Philistine. Then David’s men declared, “You are not going out to battle with us again! Why risk snuffing out the light of Israel?”

18 After this, there was another battle against the Philistines at Gob. As they fought, Sibbecai from Hushah killed Saph, another descendant of the giants.

19 During another battle at Gob, Elhanan son of Jair[i] from Bethlehem killed the brother of Goliath of Gath.[j] The handle of his spear was as thick as a weaver’s beam!

20 In another battle with the Philistines at Gath, they encountered a huge man[k] with six fingers on each hand and six toes on each foot, twenty-four in all, who was also a descendant of the giants. 21 But when he defied and taunted Israel, he was killed by Jonathan, the son of David’s brother Shimea.[l]

22 These four Philistines were descendants of the giants of Gath, but David and his warriors killed them.

Footnotes:

  1. 20:14 As in Greek and Latin versions; Hebrew reads All the Berites.
  2. 20:19 Hebrew a town that is a mother in Israel.
  3. 20:24 As in Greek version (see also 1 Kgs 4:6; 5:14); Hebrew reads Adoram.
  4. 21:6 As in Greek version (see also 21:9); Hebrew reads at Gibeah of Saul, the chosen of the Lord.
  5. 21:7 Mephibosheth is another name for Merib-baal.
  6. 21:8 As in a few Hebrew and Greek manuscripts and Syriac version (see also 1 Sam 18:19); most Hebrew manuscripts read Michal.
  7. 21:16a Or a descendant of the Rapha; also in 21:18, 20, 22.
  8. 21:16b Hebrew 300 [shekels] [3.4 kilograms].
  9. 21:19a As in parallel text at 1 Chr 20:5; Hebrew reads son of Jaare-oregim.
  10. 21:19b As in parallel text at 1 Chr 20:5; Hebrew reads killed Goliath of Gath.
  11. 21:20 As in parallel text at 1 Chr 20:6; Hebrew reads a Midianite.
  12. 21:21 As in parallel text at 1 Chr 20:7; Hebrew reads Shimei, a variant spelling of Shimea.
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.


Acts 1

The Promise of the Holy Spirit

In my first book[a] I told you, Theophilus, about everything Jesus began to do and teach until the day he was taken up to heaven after giving his chosen apostles further instructions through the Holy Spirit. During the forty days after he suffered and died, he appeared to the apostles from time to time, and he proved to them in many ways that he was actually alive. And he talked to them about the Kingdom of God.

Once when he was eating with them, he commanded them, “Do not leave Jerusalem until the Father sends you the gift he promised, as I told you before. John baptized with[b] water, but in just a few days you will be baptized with the Holy Spirit.”

The Ascension of Jesus

So when the apostles were with Jesus, they kept asking him, “Lord, has the time come for you to free Israel and restore our kingdom?”

He replied, “The Father alone has the authority to set those dates and times, and they are not for you to know. But you will receive power when the Holy Spirit comes upon you. And you will be my witnesses, telling people about me everywhere—in Jerusalem, throughout Judea, in Samaria, and to the ends of the earth.”

After saying this, he was taken up into a cloud while they were watching, and they could no longer see him. 10 As they strained to see him rising into heaven, two white-robed men suddenly stood among them. 11 “Men of Galilee,” they said, “why are you standing here staring into heaven? Jesus has been taken from you into heaven, but someday he will return from heaven in the same way you saw him go!”

Matthias Replaces Judas

12 Then the apostles returned to Jerusalem from the Mount of Olives, a distance of half a mile.[c] 13 When they arrived, they went to the upstairs room of the house where they were staying.

Here are the names of those who were present: Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James (son of Alphaeus), Simon (the zealot), and Judas (son of James). 14 They all met together and were constantly united in prayer, along with Mary the mother of Jesus, several other women, and the brothers of Jesus.

15 During this time, when about 120 believers[d] were together in one place, Peter stood up and addressed them. 16 “Brothers,” he said, “the Scriptures had to be fulfilled concerning Judas, who guided those who arrested Jesus. This was predicted long ago by the Holy Spirit, speaking through King David. 17 Judas was one of us and shared in the ministry with us.”

18 (Judas had bought a field with the money he received for his treachery. Falling headfirst there, his body split open, spilling out all his intestines. 19 The news of his death spread to all the people of Jerusalem, and they gave the place the Aramaic name Akeldama, which means “Field of Blood.”)

20 Peter continued, “This was written in the book of Psalms, where it says, ‘Let his home become desolate, with no one living in it.’ It also says, ‘Let someone else take his position.’[e]

21 “So now we must choose a replacement for Judas from among the men who were with us the entire time we were traveling with the Lord Jesus— 22 from the time he was baptized by John until the day he was taken from us. Whoever is chosen will join us as a witness of Jesus’ resurrection.”

23 So they nominated two men: Joseph called Barsabbas (also known as Justus) and Matthias. 24 Then they all prayed, “O Lord, you know every heart. Show us which of these men you have chosen 25 as an apostle to replace Judas in this ministry, for he has deserted us and gone where he belongs.” 26 Then they cast lots, and Matthias was selected to become an apostle with the other eleven.

Footnotes:

  1. 1:1 The reference is to the Gospel of Luke.
  2. 1:5 Or in; also in 1:5b.
  3. 1:12 Greek a Sabbath day’s journey.
  4. 1:15 Greek brothers.
  5. 1:20 Pss 69:25; 109:8.
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 121

Psalm 121

A song for pilgrims ascending to Jerusalem.

I look up to the mountains—
does my help come from there?
My help comes from the Lord,
who made heaven and earth!

He will not let you stumble;
the one who watches over you will not slumber.
Indeed, he who watches over Israel
never slumbers or sleeps.

The Lord himself watches over you!
The Lord stands beside you as your protective shade.
The sun will not harm you by day,
nor the moon at night.

The Lord keeps you from all harm
and watches over your life.
The Lord keeps watch over you as you come and go,
both now and forever.

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 16:18

18 Pride goes before destruction,
and haughtiness before a fall.

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 Thursday June 2, 2022 (NIV)

2 Samuel 19:11-20:13

11 Then King David sent Zadok and Abiathar, the priests, to say to the elders of Judah, “Why are you the last ones to welcome back the king into his palace? For I have heard that all Israel is ready. 12 You are my relatives, my own tribe, my own flesh and blood! So why are you the last ones to welcome back the king?” 13 And David told them to tell Amasa, “Since you are my own flesh and blood, like Joab, may God strike me and even kill me if I do not appoint you as commander of my army in his place.”

14 Then Amasa[a] convinced all the men of Judah, and they responded unanimously. They sent word to the king, “Return to us, and bring back all who are with you.”

David’s Return to Jerusalem

15 So the king started back to Jerusalem. And when he arrived at the Jordan River, the people of Judah came to Gilgal to meet him and escort him across the river. 16 Shimei son of Gera, the man from Bahurim in Benjamin, hurried across with the men of Judah to welcome King David. 17 A thousand other men from the tribe of Benjamin were with him, including Ziba, the chief servant of the house of Saul, and Ziba’s fifteen sons and twenty servants. They rushed down to the Jordan to meet the king. 18 They crossed the shallows of the Jordan to bring the king’s household across the river, helping him in every way they could.

David’s Mercy to Shimei

As the king was about to cross the river, Shimei fell down before him. 19 “My lord the king, please forgive me,” he pleaded. “Forget the terrible thing your servant did when you left Jerusalem. May the king put it out of his mind. 20 I know how much I sinned. That is why I have come here today, the very first person in all Israel[b] to greet my lord the king.”

21 Then Abishai son of Zeruiah said, “Shimei should die, for he cursed the Lord’s anointed king!”

22 “Who asked your opinion, you sons of Zeruiah!” David exclaimed. “Why have you become my adversary[c] today? This is not a day for execution, for today I am once again the king of Israel!” 23 Then, turning to Shimei, David vowed, “Your life will be spared.”

David’s Kindness to Mephibosheth

24 Now Mephibosheth,[d] Saul’s grandson, came down from Jerusalem to meet the king. He had not cared for his feet, trimmed his beard, or washed his clothes since the day the king left Jerusalem. 25 “Why didn’t you come with me, Mephibosheth?” the king asked him.

26 Mephibosheth replied, “My lord the king, my servant Ziba deceived me. I told him, ‘Saddle my donkey[e] so I can go with the king.’ For as you know I am crippled. 27 Ziba has slandered me by saying that I refused to come. But I know that my lord the king is like an angel of God, so do what you think is best. 28 All my relatives and I could expect only death from you, my lord, but instead you have honored me by allowing me to eat at your own table! What more can I ask?”

29 “You’ve said enough,” David replied. “I’ve decided that you and Ziba will divide your land equally between you.”

30 “Give him all of it,” Mephibosheth said. “I am content just to have you safely back again, my lord the king!”

David’s Kindness to Barzillai

31 Barzillai of Gilead had come down from Rogelim to escort the king across the Jordan. 32 He was very old—eighty years of age—and very wealthy. He was the one who had provided food for the king during his stay in Mahanaim. 33 “Come across with me and live in Jerusalem,” the king said to Barzillai. “I will take care of you there.”

34 “No,” he replied, “I am far too old to go with the king to Jerusalem. 35 I am eighty years old today, and I can no longer enjoy anything. Food and wine are no longer tasty, and I cannot hear the singers as they sing. I would only be a burden to my lord the king. 36 Just to go across the Jordan River with the king is all the honor I need! 37 Then let me return again to die in my own town, where my father and mother are buried. But here is your servant, my son Kimham. Let him go with my lord the king and receive whatever you want to give him.”

38 “Good,” the king agreed. “Kimham will go with me, and I will help him in any way you would like. And I will do for you anything you want.” 39 So all the people crossed the Jordan with the king. After David had blessed Barzillai and kissed him, Barzillai returned to his own home.

40 The king then crossed over to Gilgal, taking Kimham with him. All the troops of Judah and half the troops of Israel escorted the king on his way.

An Argument over the King

41 But all the men of Israel complained to the king, “The men of Judah stole the king and didn’t give us the honor of helping take you, your household, and all your men across the Jordan.”

42 The men of Judah replied, “The king is one of our own kinsmen. Why should this make you angry? We haven’t eaten any of the king’s food or received any special favors!”

43 “But there are ten tribes in Israel,” the others replied. “So we have ten times as much right to the king as you do. What right do you have to treat us with such contempt? Weren’t we the first to speak of bringing him back to be our king again?” The argument continued back and forth, and the men of Judah spoke even more harshly than the men of Israel.

The Revolt of Sheba

20 There happened to be a troublemaker there named Sheba son of Bicri, a man from the tribe of Benjamin. Sheba blew a ram’s horn and began to chant:

“Down with the dynasty of David!
We have no interest in the son of Jesse.
Come on, you men of Israel,
back to your homes!”

So all the men of Israel deserted David and followed Sheba son of Bicri. But the men of Judah stayed with their king and escorted him from the Jordan River to Jerusalem.

When David came to his palace in Jerusalem, he took the ten concubines he had left to look after the palace and placed them in seclusion. Their needs were provided for, but he no longer slept with them. So each of them lived like a widow until she died.

Then the king told Amasa, “Mobilize the army of Judah within three days, and report back at that time.” So Amasa went out to notify Judah, but it took him longer than the time he had been given.

Then David said to Abishai, “Sheba son of Bicri is going to hurt us more than Absalom did. Quick, take my troops and chase after him before he gets into a fortified town where we can’t reach him.”

So Abishai and Joab,[f] together with the king’s bodyguard[g] and all the mighty warriors, set out from Jerusalem to go after Sheba. As they arrived at the great stone in Gibeon, Amasa met them. Joab was wearing his military tunic with a dagger strapped to his belt. As he stepped forward to greet Amasa, he slipped the dagger from its sheath.[h]

“How are you, my cousin?” Joab said and took him by the beard with his right hand as though to kiss him. 10 Amasa didn’t notice the dagger in his left hand, and Joab stabbed him in the stomach with it so that his insides gushed out onto the ground. Joab did not need to strike again, and Amasa soon died. Joab and his brother Abishai left him lying there and continued after Sheba.

11 One of Joab’s young men shouted to Amasa’s troops, “If you are for Joab and David, come and follow Joab.” 12 But Amasa lay in his blood in the middle of the road, and Joab’s man saw that everyone was stopping to stare at him. So he pulled him off the road into a field and threw a cloak over him. 13 With Amasa’s body out of the way, everyone went on with Joab to capture Sheba son of Bicri.

Footnotes:

  1. 19:14 Or David; Hebrew reads he.
  2. 19:20 Hebrew in the house of Joseph.
  3. 19:22 Or my prosecutor.
  4. 19:24 Mephibosheth is another name for Merib-baal.
  5. 19:26 As in Greek, Syriac, and Latin versions; Hebrew reads I will saddle a donkey for myself.
  6. 20:7a Hebrew So Joab’s men.
  7. 20:7b Hebrew the Kerethites and Pelethites; also in 20:23.
  8. 20:8 Hebrew As he stepped forward, it fell out.
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.


John 21

Epilogue: Jesus Appears to Seven Disciples

21 Later, Jesus appeared again to the disciples beside the Sea of Galilee.[a] This is how it happened. Several of the disciples were there—Simon Peter, Thomas (nicknamed the Twin),[b] Nathanael from Cana in Galilee, the sons of Zebedee, and two other disciples.

Simon Peter said, “I’m going fishing.”

“We’ll come, too,” they all said. So they went out in the boat, but they caught nothing all night.

At dawn Jesus was standing on the beach, but the disciples couldn’t see who he was. He called out, “Fellows,[c] have you caught any fish?”

“No,” they replied.

Then he said, “Throw out your net on the right-hand side of the boat, and you’ll get some!” So they did, and they couldn’t haul in the net because there were so many fish in it.

Then the disciple Jesus loved said to Peter, “It’s the Lord!” When Simon Peter heard that it was the Lord, he put on his tunic (for he had stripped for work), jumped into the water, and headed to shore. The others stayed with the boat and pulled the loaded net to the shore, for they were only about a hundred yards[d] from shore. When they got there, they found breakfast waiting for them—fish cooking over a charcoal fire, and some bread.

10 “Bring some of the fish you’ve just caught,” Jesus said. 11 So Simon Peter went aboard and dragged the net to the shore. There were 153 large fish, and yet the net hadn’t torn.

12 “Now come and have some breakfast!” Jesus said. None of the disciples dared to ask him, “Who are you?” They knew it was the Lord. 13 Then Jesus served them the bread and the fish. 14 This was the third time Jesus had appeared to his disciples since he had been raised from the dead.

15 After breakfast Jesus asked Simon Peter, “Simon son of John, do you love me more than these?[e]

“Yes, Lord,” Peter replied, “you know I love you.”

“Then feed my lambs,” Jesus told him.

16 Jesus repeated the question: “Simon son of John, do you love me?”

“Yes, Lord,” Peter said, “you know I love you.”

“Then take care of my sheep,” Jesus said.

17 A third time he asked him, “Simon son of John, do you love me?”

Peter was hurt that Jesus asked the question a third time. He said, “Lord, you know everything. You know that I love you.”

Jesus said, “Then feed my sheep.

18 “I tell you the truth, when you were young, you were able to do as you liked; you dressed yourself and went wherever you wanted to go. But when you are old, you will stretch out your hands, and others[f] will dress you and take you where you don’t want to go.” 19 Jesus said this to let him know by what kind of death he would glorify God. Then Jesus told him, “Follow me.”

20 Peter turned around and saw behind them the disciple Jesus loved—the one who had leaned over to Jesus during supper and asked, “Lord, who will betray you?” 21 Peter asked Jesus, “What about him, Lord?”

22 Jesus replied, “If I want him to remain alive until I return, what is that to you? As for you, follow me.” 23 So the rumor spread among the community of believers[g] that this disciple wouldn’t die. But that isn’t what Jesus said at all. He only said, “If I want him to remain alive until I return, what is that to you?”

24 This disciple is the one who testifies to these events and has recorded them here. And we know that his account of these things is accurate.

25 Jesus also did many other things. If they were all written down, I suppose the whole world could not contain the books that would be written.

Footnotes:

  1. 21:1 Greek Sea of Tiberias, another name for the Sea of Galilee.
  2. 21:2 Greek Thomas, who was called Didymus.
  3. 21:5 Greek Children.
  4. 21:8 Greek 200 cubits [90 meters].
  5. 21:15 Or more than these others do?
  6. 21:18 Some manuscripts read and another one.
  7. 21:23 Greek the brothers.
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 120

Psalm 120

A song for pilgrims ascending to Jerusalem.

I took my troubles to the Lord;
I cried out to him, and he answered my prayer.
Rescue me, O Lord, from liars
and from all deceitful people.
O deceptive tongue, what will God do to you?
How will he increase your punishment?
You will be pierced with sharp arrows
and burned with glowing coals.

How I suffer in far-off Meshech.
It pains me to live in distant Kedar.
I am tired of living
among people who hate peace.
I search for peace;
but when I speak of peace, they want war!

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 16:16-17

16 How much better to get wisdom than gold,
and good judgment than silver!

17 The path of the virtuous leads away from evil;
whoever follows that path is safe.

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 Wednesday June 1, 2022 (NIV)

2 Samuel 18:1-19:10

Absalom’s Defeat and Death

18 David now mustered the men who were with him and appointed generals and captains[a] to lead them. He sent the troops out in three groups, placing one group under Joab, one under Joab’s brother Abishai son of Zeruiah, and one under Ittai, the man from Gath. The king told his troops, “I am going out with you.”

But his men objected strongly. “You must not go,” they urged. “If we have to turn and run—and even if half of us die—it will make no difference to Absalom’s troops; they will be looking only for you. You are worth 10,000 of us,[b] and it is better that you stay here in the town and send help if we need it.”

“If you think that’s the best plan, I’ll do it,” the king answered. So he stood alongside the gate of the town as all the troops marched out in groups of hundreds and of thousands.

And the king gave this command to Joab, Abishai, and Ittai: “For my sake, deal gently with young Absalom.” And all the troops heard the king give this order to his commanders.

So the battle began in the forest of Ephraim, and the Israelite troops were beaten back by David’s men. There was a great slaughter that day, and 20,000 men laid down their lives. The battle raged all across the countryside, and more men died because of the forest than were killed by the sword.

During the battle, Absalom happened to come upon some of David’s men. He tried to escape on his mule, but as he rode beneath the thick branches of a great tree, his hair[c] got caught in the tree. His mule kept going and left him dangling in the air. 10 One of David’s men saw what had happened and told Joab, “I saw Absalom dangling from a great tree.”

11 “What?” Joab demanded. “You saw him there and didn’t kill him? I would have rewarded you with ten pieces of silver[d] and a hero’s belt!”

12 “I would not kill the king’s son for even a thousand pieces of silver,[e]” the man replied to Joab. “We all heard the king say to you and Abishai and Ittai, ‘For my sake, please spare young Absalom.’ 13 And if I had betrayed the king by killing his son—and the king would certainly find out who did it—you yourself would be the first to abandon me.”

14 “Enough of this nonsense,” Joab said. Then he took three daggers and plunged them into Absalom’s heart as he dangled, still alive, in the great tree. 15 Ten of Joab’s young armor bearers then surrounded Absalom and killed him.

16 Then Joab blew the ram’s horn, and his men returned from chasing the army of Israel. 17 They threw Absalom’s body into a deep pit in the forest and piled a great heap of stones over it. And all Israel fled to their homes.

18 During his lifetime, Absalom had built a monument to himself in the King’s Valley, for he said, “I have no son to carry on my name.” He named the monument after himself, and it is known as Absalom’s Monument to this day.

David Mourns Absalom’s Death

19 Then Zadok’s son Ahimaaz said, “Let me run to the king with the good news that the Lord has rescued him from his enemies.”

20 “No,” Joab told him, “it wouldn’t be good news to the king that his son is dead. You can be my messenger another time, but not today.”

21 Then Joab said to a man from Ethiopia,[f] “Go tell the king what you have seen.” The man bowed and ran off.

22 But Ahimaaz continued to plead with Joab, “Whatever happens, please let me go, too.”

“Why should you go, my son?” Joab replied. “There will be no reward for your news.”

23 “Yes, but let me go anyway,” he begged.

Joab finally said, “All right, go ahead.” So Ahimaaz took the less demanding route by way of the plain and ran to Mahanaim ahead of the Ethiopian.

24 While David was sitting between the inner and outer gates of the town, the watchman climbed to the roof of the gateway by the wall. As he looked, he saw a lone man running toward them. 25 He shouted the news down to David, and the king replied, “If he is alone, he has news.”

As the messenger came closer, 26 the watchman saw another man running toward them. He shouted down, “Here comes another one!”

The king replied, “He also will have news.”

27 “The first man runs like Ahimaaz son of Zadok,” the watchman said.

“He is a good man and comes with good news,” the king replied.

28 Then Ahimaaz cried out to the king, “Everything is all right!” He bowed before the king with his face to the ground and said, “Praise to the Lord your God, who has handed over the rebels who dared to stand against my lord the king.”

29 “What about young Absalom?” the king demanded. “Is he all right?”

Ahimaaz replied, “When Joab told me to come, there was a lot of commotion. But I didn’t know what was happening.”

30 “Wait here,” the king told him. So Ahimaaz stepped aside.

31 Then the man from Ethiopia arrived and said, “I have good news for my lord the king. Today the Lord has rescued you from all those who rebelled against you.”

32 “What about young Absalom?” the king demanded. “Is he all right?”

And the Ethiopian replied, “May all of your enemies, my lord the king, both now and in the future, share the fate of that young man!”

33 [g]The king was overcome with emotion. He went up to the room over the gateway and burst into tears. And as he went, he cried, “O my son Absalom! My son, my son Absalom! If only I had died instead of you! O Absalom, my son, my son.”

Joab Rebukes the King

19 [h]Word soon reached Joab that the king was weeping and mourning for Absalom. As all the people heard of the king’s deep grief for his son, the joy of that day’s victory was turned into deep sadness. They crept back into the town that day as though they were ashamed and had deserted in battle. The king covered his face with his hands and kept on crying, “O my son Absalom! O Absalom, my son, my son!”

Then Joab went to the king’s room and said to him, “We saved your life today and the lives of your sons, your daughters, and your wives and concubines. Yet you act like this, making us feel ashamed of ourselves. You seem to love those who hate you and hate those who love you. You have made it clear today that your commanders and troops mean nothing to you. It seems that if Absalom had lived and all of us had died, you would be pleased. Now go out there and congratulate your troops, for I swear by the Lord that if you don’t go out, not a single one of them will remain here tonight. Then you will be worse off than ever before.”

So the king went out and took his seat at the town gate, and as the news spread throughout the town that he was there, everyone went to him.

Meanwhile, the Israelites who had supported Absalom fled to their homes. And throughout all the tribes of Israel there was much discussion and argument going on. The people were saying, “The king rescued us from our enemies and saved us from the Philistines, but Absalom chased him out of the country. 10 Now Absalom, whom we anointed to rule over us, is dead. Why not ask David to come back and be our king again?”

Footnotes:

  1. 18:1 Hebrew appointed commanders of thousands and commanders of hundreds.
  2. 18:3 As in two Hebrew manuscripts and some Greek and Latin manuscripts; most Hebrew manuscripts read Now there are 10,000 like us.
  3. 18:9 Hebrew his head.
  4. 18:11 Hebrew 10 [shekels] of silver, about 4 ounces or 114 grams in weight.
  5. 18:12 Hebrew 1,000 [shekels] of silver, about 25 pounds or 11.4 kilograms in weight.
  6. 18:21 Hebrew from Cush; similarly in 18:23, 31, 32.
  7. 18:33 Verse 18:33 is numbered 19:1 in Hebrew text.
  8. 19:1 Verses 19:1-43 are numbered 19:2-44 in Hebrew text.
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.


John 20

The Resurrection

20 Early on Sunday morning,[a] while it was still dark, Mary Magdalene came to the tomb and found that the stone had been rolled away from the entrance. She ran and found Simon Peter and the other disciple, the one whom Jesus loved. She said, “They have taken the Lord’s body out of the tomb, and we don’t know where they have put him!”

Peter and the other disciple started out for the tomb. They were both running, but the other disciple outran Peter and reached the tomb first. He stooped and looked in and saw the linen wrappings lying there, but he didn’t go in. Then Simon Peter arrived and went inside. He also noticed the linen wrappings lying there, while the cloth that had covered Jesus’ head was folded up and lying apart from the other wrappings. Then the disciple who had reached the tomb first also went in, and he saw and believed— for until then they still hadn’t understood the Scriptures that said Jesus must rise from the dead. 10 Then they went home.

Jesus Appears to Mary Magdalene

11 Mary was standing outside the tomb crying, and as she wept, she stooped and looked in. 12 She saw two white-robed angels, one sitting at the head and the other at the foot of the place where the body of Jesus had been lying. 13 “Dear woman, why are you crying?” the angels asked her.

“Because they have taken away my Lord,” she replied, “and I don’t know where they have put him.”

14 She turned to leave and saw someone standing there. It was Jesus, but she didn’t recognize him. 15 “Dear woman, why are you crying?” Jesus asked her. “Who are you looking for?”

She thought he was the gardener. “Sir,” she said, “if you have taken him away, tell me where you have put him, and I will go and get him.”

16 “Mary!” Jesus said.

She turned to him and cried out, “Rabboni!” (which is Hebrew for “Teacher”).

17 “Don’t cling to me,” Jesus said, “for I haven’t yet ascended to the Father. But go find my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

18 Mary Magdalene found the disciples and told them, “I have seen the Lord!” Then she gave them his message.

Jesus Appears to His Disciples

19 That Sunday evening[b] the disciples were meeting behind locked doors because they were afraid of the Jewish leaders. Suddenly, Jesus was standing there among them! “Peace be with you,” he said. 20 As he spoke, he showed them the wounds in his hands and his side. They were filled with joy when they saw the Lord! 21 Again he said, “Peace be with you. As the Father has sent me, so I am sending you.” 22 Then he breathed on them and said, “Receive the Holy Spirit. 23 If you forgive anyone’s sins, they are forgiven. If you do not forgive them, they are not forgiven.”

Jesus Appears to Thomas

24 One of the twelve disciples, Thomas (nicknamed the Twin),[c] was not with the others when Jesus came. 25 They told him, “We have seen the Lord!”

But he replied, “I won’t believe it unless I see the nail wounds in his hands, put my fingers into them, and place my hand into the wound in his side.”

26 Eight days later the disciples were together again, and this time Thomas was with them. The doors were locked; but suddenly, as before, Jesus was standing among them. “Peace be with you,” he said. 27 Then he said to Thomas, “Put your finger here, and look at my hands. Put your hand into the wound in my side. Don’t be faithless any longer. Believe!”

28 “My Lord and my God!” Thomas exclaimed.

29 Then Jesus told him, “You believe because you have seen me. Blessed are those who believe without seeing me.”

Purpose of the Book

30 The disciples saw Jesus do many other miraculous signs in addition to the ones recorded in this book. 31 But these are written so that you may continue to believe[d] that Jesus is the Messiah, the Son of God, and that by believing in him you will have life by the power of his name.

Footnotes:

  1. 20:1 Greek On the first day of the week.
  2. 20:19 Greek In the evening of that day, the first day of the week.
  3. 20:24 Greek Thomas, who was called Didymus.
  4. 20:31 Some manuscripts read that you may believe.
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 119:153-176

Resh

153 Look upon my suffering and rescue me,
for I have not forgotten your instructions.
154 Argue my case; take my side!
Protect my life as you promised.
155 The wicked are far from rescue,
for they do not bother with your decrees.
156 Lord, how great is your mercy;
let me be revived by following your regulations.
157 Many persecute and trouble me,
yet I have not swerved from your laws.
158 Seeing these traitors makes me sick at heart,
because they care nothing for your word.
159 See how I love your commandments, Lord.
Give back my life because of your unfailing love.
160 The very essence of your words is truth;
all your just regulations will stand forever.

Shin

161 Powerful people harass me without cause,
but my heart trembles only at your word.
162 I rejoice in your word
like one who discovers a great treasure.
163 I hate and abhor all falsehood,
but I love your instructions.
164 I will praise you seven times a day
because all your regulations are just.
165 Those who love your instructions have great peace
and do not stumble.
166 I long for your rescue, Lord,
so I have obeyed your commands.
167 I have obeyed your laws,
for I love them very much.
168 Yes, I obey your commandments and laws
because you know everything I do.

Taw

169 O Lord, listen to my cry;
give me the discerning mind you promised.
170 Listen to my prayer;
rescue me as you promised.
171 Let praise flow from my lips,
for you have taught me your decrees.
172 Let my tongue sing about your word,
for all your commands are right.
173 Give me a helping hand,
for I have chosen to follow your commandments.
174 O Lord, I have longed for your rescue,
and your instructions are my delight.
175 Let me live so I can praise you,
and may your regulations help me.
176 I have wandered away like a lost sheep;
come and find me,
for I have not forgotten your commands.

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 16:14-15

14 The anger of the king is a deadly threat;
the wise will try to appease it.

15 When the king smiles, there is life;
his favor refreshes like a spring rain.

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 Tuesday May 31, 2022 (NIV)

2 Samuel 17

17 Now Ahithophel urged Absalom, “Let me choose 12,000 men to start out after David tonight. I will catch up with him while he is weary and discouraged. He and his troops will panic, and everyone will run away. Then I will kill only the king, and I will bring all the people back to you as a bride returns to her husband. After all, it is only one man’s life that you seek.[a] Then you will be at peace with all the people.” This plan seemed good to Absalom and to all the elders of Israel.

Hushai Counters Ahithophel’s Advice

But then Absalom said, “Bring in Hushai the Arkite. Let’s see what he thinks about this.” When Hushai arrived, Absalom told him what Ahithophel had said. Then he asked, “What is your opinion? Should we follow Ahithophel’s advice? If not, what do you suggest?”

“Well,” Hushai replied to Absalom, “this time Ahithophel has made a mistake. You know your father and his men; they are mighty warriors. Right now they are as enraged as a mother bear who has been robbed of her cubs. And remember that your father is an experienced man of war. He won’t be spending the night among the troops. He has probably already hidden in some pit or cave. And when he comes out and attacks and a few of your men fall, there will be panic among your troops, and the word will spread that Absalom’s men are being slaughtered. 10 Then even the bravest soldiers, though they have the heart of a lion, will be paralyzed with fear. For all Israel knows what a mighty warrior your father is and how courageous his men are.

11 “I recommend that you mobilize the entire army of Israel, bringing them from as far away as Dan in the north and Beersheba in the south. That way you will have an army as numerous as the sand on the seashore. And I advise that you personally lead the troops. 12 When we find David, we’ll fall on him like dew that falls on the ground. Then neither he nor any of his men will be left alive. 13 And if David were to escape into some town, you will have all Israel there at your command. Then we can take ropes and drag the walls of the town into the nearest valley until every stone is torn down.”

14 Then Absalom and all the men of Israel said, “Hushai’s advice is better than Ahithophel’s.” For the Lord had determined to defeat the counsel of Ahithophel, which really was the better plan, so that he could bring disaster on Absalom!

Hushai Warns David to Escape

15 Hushai told Zadok and Abiathar, the priests, what Ahithophel had said to Absalom and the elders of Israel and what he himself had advised instead. 16 “Quick!” he told them. “Find David and urge him not to stay at the shallows of the Jordan River[b] tonight. He must go across at once into the wilderness beyond. Otherwise he will die and his entire army with him.”

17 Jonathan and Ahimaaz had been staying at En-rogel so as not to be seen entering and leaving the city. Arrangements had been made for a servant girl to bring them the message they were to take to King David. 18 But a boy spotted them at En-rogel, and he told Absalom about it. So they quickly escaped to Bahurim, where a man hid them down inside a well in his courtyard. 19 The man’s wife put a cloth over the top of the well and scattered grain on it to dry in the sun; so no one suspected they were there.

20 When Absalom’s men arrived, they asked her, “Have you seen Ahimaaz and Jonathan?”

The woman replied, “They were here, but they crossed over the brook.” Absalom’s men looked for them without success and returned to Jerusalem.

21 Then the two men crawled out of the well and hurried on to King David. “Quick!” they told him, “cross the Jordan tonight!” And they told him how Ahithophel had advised that he be captured and killed. 22 So David and all the people with him went across the Jordan River during the night, and they were all on the other bank before dawn.

23 When Ahithophel realized that his advice had not been followed, he saddled his donkey, went to his hometown, set his affairs in order, and hanged himself. He died there and was buried in the family tomb.

24 David soon arrived at Mahanaim. By now, Absalom had mobilized the entire army of Israel and was leading his troops across the Jordan River. 25 Absalom had appointed Amasa as commander of his army, replacing Joab, who had been commander under David. (Amasa was Joab’s cousin. His father was Jether,[c] an Ishmaelite.[d] His mother, Abigail daughter of Nahash, was the sister of Joab’s mother, Zeruiah.) 26 Absalom and the Israelite army set up camp in the land of Gilead.

27 When David arrived at Mahanaim, he was warmly greeted by Shobi son of Nahash, who came from Rabbah of the Ammonites, and by Makir son of Ammiel from Lo-debar, and by Barzillai of Gilead from Rogelim. 28 They brought sleeping mats, cooking pots, serving bowls, wheat and barley, flour and roasted grain, beans, lentils, 29 honey, butter, sheep, goats, and cheese for David and those who were with him. For they said, “You must all be very hungry and tired and thirsty after your long march through the wilderness.”

Footnotes:

  1. 17:3 As in Greek version; Hebrew reads like the return of all is the man whom you seek.
  2. 17:16 Hebrew at the crossing points of the wilderness.
  3. 17:25a Hebrew Ithra, a variant spelling of Jether.
  4. 17:25b As in some Greek manuscripts (see also 1 Chr 2:17); Hebrew reads an Israelite.
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.


John 19:23-42

23 When the soldiers had crucified Jesus, they divided his clothes among the four of them. They also took his robe, but it was seamless, woven in one piece from top to bottom. 24 So they said, “Rather than tearing it apart, let’s throw dice[a] for it.” This fulfilled the Scripture that says, “They divided my garments among themselves and threw dice for my clothing.”[b] So that is what they did.

25 Standing near the cross were Jesus’ mother, and his mother’s sister, Mary (the wife of Clopas), and Mary Magdalene. 26 When Jesus saw his mother standing there beside the disciple he loved, he said to her, “Dear woman, here is your son.” 27 And he said to this disciple, “Here is your mother.” And from then on this disciple took her into his home.

The Death of Jesus

28 Jesus knew that his mission was now finished, and to fulfill Scripture he said, “I am thirsty.”[c] 29 A jar of sour wine was sitting there, so they soaked a sponge in it, put it on a hyssop branch, and held it up to his lips. 30 When Jesus had tasted it, he said, “It is finished!” Then he bowed his head and gave up his spirit.

31 It was the day of preparation, and the Jewish leaders didn’t want the bodies hanging there the next day, which was the Sabbath (and a very special Sabbath, because it was Passover week). So they asked Pilate to hasten their deaths by ordering that their legs be broken. Then their bodies could be taken down. 32 So the soldiers came and broke the legs of the two men crucified with Jesus. 33 But when they came to Jesus, they saw that he was already dead, so they didn’t break his legs. 34 One of the soldiers, however, pierced his side with a spear, and immediately blood and water flowed out. 35 (This report is from an eyewitness giving an accurate account. He speaks the truth so that you also may continue to believe.[d]) 36 These things happened in fulfillment of the Scriptures that say, “Not one of his bones will be broken,”[e] 37 and “They will look on the one they pierced.”[f]

The Burial of Jesus

38 Afterward Joseph of Arimathea, who had been a secret disciple of Jesus (because he feared the Jewish leaders), asked Pilate for permission to take down Jesus’ body. When Pilate gave permission, Joseph came and took the body away. 39 With him came Nicodemus, the man who had come to Jesus at night. He brought about seventy-five pounds[g] of perfumed ointment made from myrrh and aloes. 40 Following Jewish burial custom, they wrapped Jesus’ body with the spices in long sheets of linen cloth. 41 The place of crucifixion was near a garden, where there was a new tomb, never used before. 42 And so, because it was the day of preparation for the Jewish Passover[h] and since the tomb was close at hand, they laid Jesus there.

Footnotes:

  1. 19:24a Greek cast lots.
  2. 19:24b Ps 22:18.
  3. 19:28 See Pss 22:15; 69:21.
  4. 19:35 Some manuscripts read that you also may believe.
  5. 19:36 Exod 12:46; Num 9:12; Ps 34:20.
  6. 19:37 Zech 12:10.
  7. 19:39 Greek 100 litras [32.7 kilograms].
  8. 19:42 Greek because of the Jewish day of preparation.
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 119:129-152

Pe

129 Your laws are wonderful.
No wonder I obey them!
130 The teaching of your word gives light,
so even the simple can understand.
131 I pant with expectation,
longing for your commands.
132 Come and show me your mercy,
as you do for all who love your name.
133 Guide my steps by your word,
so I will not be overcome by evil.
134 Ransom me from the oppression of evil people;
then I can obey your commandments.
135 Look upon me with love;
teach me your decrees.
136 Rivers of tears gush from my eyes
because people disobey your instructions.

Tsadhe

137 O Lord, you are righteous,
and your regulations are fair.
138 Your laws are perfect
and completely trustworthy.
139 I am overwhelmed with indignation,
for my enemies have disregarded your words.
140 Your promises have been thoroughly tested;
that is why I love them so much.
141 I am insignificant and despised,
but I don’t forget your commandments.
142 Your justice is eternal,
and your instructions are perfectly true.
143 As pressure and stress bear down on me,
I find joy in your commands.
144 Your laws are always right;
help me to understand them so I may live.

Qoph

145 I pray with all my heart; answer me, Lord!
I will obey your decrees.
146 I cry out to you; rescue me,
that I may obey your laws.
147 I rise early, before the sun is up;
I cry out for help and put my hope in your words.
148 I stay awake through the night,
thinking about your promise.
149 In your faithful love, O Lord, hear my cry;
let me be revived by following your regulations.
150 Lawless people are coming to attack me;
they live far from your instructions.
151 But you are near, O Lord,
and all your commands are true.
152 I have known from my earliest days
that your laws will last forever.

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 16:12-13

12 A king detests wrongdoing,
for his rule is built on justice.

13 The king is pleased with words from righteous lips;
he loves those who speak honestly.

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 Monday May 30, 2022 (NIV)

2 Samuel 15:23-16

23 Everyone cried loudly as the king and his followers passed by. They crossed the Kidron Valley and then went out toward the wilderness.

24 Zadok and all the Levites also came along, carrying the Ark of the Covenant of God. They set down the Ark of God, and Abiathar offered sacrifices[a] until everyone had passed out of the city.

25 Then the king instructed Zadok to take the Ark of God back into the city. “If the Lord sees fit,” David said, “he will bring me back to see the Ark and the Tabernacle[b] again. 26 But if he is through with me, then let him do what seems best to him.”

27 The king also told Zadok the priest, “Look,[c] here is my plan. You and Abiathar[d] should return quietly to the city with your son Ahimaaz and Abiathar’s son Jonathan. 28 I will stop at the shallows of the Jordan River[e] and wait there for a report from you.” 29 So Zadok and Abiathar took the Ark of God back to the city and stayed there.

30 David walked up the road to the Mount of Olives, weeping as he went. His head was covered and his feet were bare as a sign of mourning. And the people who were with him covered their heads and wept as they climbed the hill. 31 When someone told David that his adviser Ahithophel was now backing Absalom, David prayed, “O Lord, let Ahithophel give Absalom foolish advice!”

32 When David reached the summit of the Mount of Olives where people worshiped God, Hushai the Arkite was waiting there for him. Hushai had torn his clothing and put dirt on his head as a sign of mourning. 33 But David told him, “If you go with me, you will only be a burden. 34 Return to Jerusalem and tell Absalom, ‘I will now be your adviser, O king, just as I was your father’s adviser in the past.’ Then you can frustrate and counter Ahithophel’s advice. 35 Zadok and Abiathar, the priests, will be there. Tell them about the plans being made in the king’s palace, 36 and they will send their sons Ahimaaz and Jonathan to tell me what is going on.”

37 So David’s friend Hushai returned to Jerusalem, getting there just as Absalom arrived.

David and Ziba

16 When David had gone a little beyond the summit of the Mount of Olives, Ziba, the servant of Mephibosheth,[f] was waiting there for him. He had two donkeys loaded with 200 loaves of bread, 100 clusters of raisins, 100 bunches of summer fruit, and a wineskin full of wine.

“What are these for?” the king asked Ziba.

Ziba replied, “The donkeys are for the king’s people to ride on, and the bread and summer fruit are for the young men to eat. The wine is for those who become exhausted in the wilderness.”

“And where is Mephibosheth, Saul’s grandson?” the king asked him.

“He stayed in Jerusalem,” Ziba replied. “He said, ‘Today I will get back the kingdom of my grandfather Saul.’”

“In that case,” the king told Ziba, “I give you everything Mephibosheth owns.”

“I bow before you,” Ziba replied. “May I always be pleasing to you, my lord the king.”

Shimei Curses David

As King David came to Bahurim, a man came out of the village cursing them. It was Shimei son of Gera, from the same clan as Saul’s family. He threw stones at the king and the king’s officers and all the mighty warriors who surrounded him. “Get out of here, you murderer, you scoundrel!” he shouted at David. “The Lord is paying you back for all the bloodshed in Saul’s clan. You stole his throne, and now the Lord has given it to your son Absalom. At last you will taste some of your own medicine, for you are a murderer!”

“Why should this dead dog curse my lord the king?” Abishai son of Zeruiah demanded. “Let me go over and cut off his head!”

10 “No!” the king said. “Who asked your opinion, you sons of Zeruiah! If the Lord has told him to curse me, who are you to stop him?”

11 Then David said to Abishai and to all his servants, “My own son is trying to kill me. Doesn’t this relative of Saul[g] have even more reason to do so? Leave him alone and let him curse, for the Lord has told him to do it. 12 And perhaps the Lord will see that I am being wronged[h] and will bless me because of these curses today.” 13 So David and his men continued down the road, and Shimei kept pace with them on a nearby hillside, cursing and throwing stones and dirt at David.

14 The king and all who were with him grew weary along the way, so they rested when they reached the Jordan River.[i]

Ahithophel Advises Absalom

15 Meanwhile, Absalom and all the army of Israel arrived at Jerusalem, accompanied by Ahithophel. 16 When David’s friend Hushai the Arkite arrived, he went immediately to see Absalom. “Long live the king!” he exclaimed. “Long live the king!”

17 “Is this the way you treat your friend David?” Absalom asked him. “Why aren’t you with him?”

18 “I’m here because I belong to the man who is chosen by the Lord and by all the men of Israel,” Hushai replied. 19 “And anyway, why shouldn’t I serve you? Just as I was your father’s adviser, now I will be your adviser!”

20 Then Absalom turned to Ahithophel and asked him, “What should I do next?”

21 Ahithophel told him, “Go and sleep with your father’s concubines, for he has left them here to look after the palace. Then all Israel will know that you have insulted your father beyond hope of reconciliation, and they will throw their support to you.” 22 So they set up a tent on the palace roof where everyone could see it, and Absalom went in and had sex with his father’s concubines.

23 Absalom followed Ahithophel’s advice, just as David had done. For every word Ahithophel spoke seemed as wise as though it had come directly from the mouth of God.

Footnotes:

  1. 15:24 Or Abiathar went up.
  2. 15:25 Hebrew and his dwelling place.
  3. 15:27a As in Greek version; Hebrew reads Are you a seer? or Do you see?
  4. 15:27b Hebrew lacks and Abiathar; compare 15:29.
  5. 15:28 Hebrew at the crossing points of the wilderness.
  6. 16:1 Mephibosheth is another name for Merib-baal.
  7. 16:11 Hebrew this Benjaminite.
  8. 16:12 As in Greek and Syriac versions; Hebrew reads see my iniquity.
  9. 16:14 As in Greek version (see also 17:16); Hebrew reads when they reached their destination.
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.


John 18:25-19:22

Peter’s Second and Third Denials

25 Meanwhile, as Simon Peter was standing by the fire warming himself, they asked him again, “You’re not one of his disciples, are you?”

He denied it, saying, “No, I am not.”

26 But one of the household slaves of the high priest, a relative of the man whose ear Peter had cut off, asked, “Didn’t I see you out there in the olive grove with Jesus?” 27 Again Peter denied it. And immediately a rooster crowed.

Jesus’ Trial before Pilate

28 Jesus’ trial before Caiaphas ended in the early hours of the morning. Then he was taken to the headquarters of the Roman governor.[a] His accusers didn’t go inside because it would defile them, and they wouldn’t be allowed to celebrate the Passover. 29 So Pilate, the governor, went out to them and asked, “What is your charge against this man?”

30 “We wouldn’t have handed him over to you if he weren’t a criminal!” they retorted.

31 “Then take him away and judge him by your own law,” Pilate told them.

“Only the Romans are permitted to execute someone,” the Jewish leaders replied. 32 (This fulfilled Jesus’ prediction about the way he would die.[b])

33 Then Pilate went back into his headquarters and called for Jesus to be brought to him. “Are you the king of the Jews?” he asked him.

34 Jesus replied, “Is this your own question, or did others tell you about me?”

35 “Am I a Jew?” Pilate retorted. “Your own people and their leading priests brought you to me for trial. Why? What have you done?”

36 Jesus answered, “My Kingdom is not an earthly kingdom. If it were, my followers would fight to keep me from being handed over to the Jewish leaders. But my Kingdom is not of this world.”

37 Pilate said, “So you are a king?”

Jesus responded, “You say I am a king. Actually, I was born and came into the world to testify to the truth. All who love the truth recognize that what I say is true.”

38 “What is truth?” Pilate asked. Then he went out again to the people and told them, “He is not guilty of any crime. 39 But you have a custom of asking me to release one prisoner each year at Passover. Would you like me to release this ‘King of the Jews’?”

40 But they shouted back, “No! Not this man. We want Barabbas!” (Barabbas was a revolutionary.)

Jesus Sentenced to Death

19 Then Pilate had Jesus flogged with a lead-tipped whip. The soldiers wove a crown of thorns and put it on his head, and they put a purple robe on him. “Hail! King of the Jews!” they mocked, as they slapped him across the face.

Pilate went outside again and said to the people, “I am going to bring him out to you now, but understand clearly that I find him not guilty.” Then Jesus came out wearing the crown of thorns and the purple robe. And Pilate said, “Look, here is the man!”

When they saw him, the leading priests and Temple guards began shouting, “Crucify him! Crucify him!”

“Take him yourselves and crucify him,” Pilate said. “I find him not guilty.”

The Jewish leaders replied, “By our law he ought to die because he called himself the Son of God.”

When Pilate heard this, he was more frightened than ever. He took Jesus back into the headquarters[c] again and asked him, “Where are you from?” But Jesus gave no answer. 10 “Why don’t you talk to me?” Pilate demanded. “Don’t you realize that I have the power to release you or crucify you?”

11 Then Jesus said, “You would have no power over me at all unless it were given to you from above. So the one who handed me over to you has the greater sin.”

12 Then Pilate tried to release him, but the Jewish leaders shouted, “If you release this man, you are no ‘friend of Caesar.’[d] Anyone who declares himself a king is a rebel against Caesar.”

13 When they said this, Pilate brought Jesus out to them again. Then Pilate sat down on the judgment seat on the platform that is called the Stone Pavement (in Hebrew, Gabbatha). 14 It was now about noon on the day of preparation for the Passover. And Pilate said to the people,[e] “Look, here is your king!”

15 “Away with him,” they yelled. “Away with him! Crucify him!”

“What? Crucify your king?” Pilate asked.

“We have no king but Caesar,” the leading priests shouted back.

16 Then Pilate turned Jesus over to them to be crucified.

The Crucifixion

So they took Jesus away. 17 Carrying the cross by himself, he went to the place called Place of the Skull (in Hebrew, Golgotha). 18 There they nailed him to the cross. Two others were crucified with him, one on either side, with Jesus between them. 19 And Pilate posted a sign on the cross that read, “Jesus of Nazareth,[f] the King of the Jews.” 20 The place where Jesus was crucified was near the city, and the sign was written in Hebrew, Latin, and Greek, so that many people could read it.

21 Then the leading priests objected and said to Pilate, “Change it from ‘The King of the Jews’ to ‘He said, I am King of the Jews.’”

22 Pilate replied, “No, what I have written, I have written.”

Footnotes:

  1. 18:28 Greek to the Praetorium; also in 18:33.
  2. 18:32 See John 12:32-33.
  3. 19:9 Greek the Praetorium.
  4. 19:12 “Friend of Caesar” is a technical term that refers to an ally of the emperor.
  5. 19:14 Greek Jewish people; also in 19:20.
  6. 19:19 Or Jesus the Nazarene.
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 119:113-128

Samekh

113 I hate those with divided loyalties,
but I love your instructions.
114 You are my refuge and my shield;
your word is my source of hope.
115 Get out of my life, you evil-minded people,
for I intend to obey the commands of my God.
116 Lord, sustain me as you promised, that I may live!
Do not let my hope be crushed.
117 Sustain me, and I will be rescued;
then I will meditate continually on your decrees.
118 But you have rejected all who stray from your decrees.
They are only fooling themselves.
119 You skim off the wicked of the earth like scum;
no wonder I love to obey your laws!
120 I tremble in fear of you;
I stand in awe of your regulations.

Ayin

121 Don’t leave me to the mercy of my enemies,
for I have done what is just and right.
122 Please guarantee a blessing for me.
Don’t let the arrogant oppress me!
123 My eyes strain to see your rescue,
to see the truth of your promise fulfilled.
124 I am your servant; deal with me in unfailing love,
and teach me your decrees.
125 Give discernment to me, your servant;
then I will understand your laws.
126 Lord, it is time for you to act,
for these evil people have violated your instructions.
127 Truly, I love your commands
more than gold, even the finest gold.
128 Each of your commandments is right.
That is why I hate every false way.

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 16:10-11

10 The king speaks with divine wisdom;
he must never judge unfairly.

11 The Lord demands accurate scales and balances;
he sets the standards for fairness.

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 May 29, 2022 (NIV)

2 Samuel 14:1-15:22

Joab Arranges for Absalom’s Return

14 Joab realized how much the king longed to see Absalom. So he sent for a woman from Tekoa who had a reputation for great wisdom. He said to her, “Pretend you are in mourning; wear mourning clothes and don’t put on lotions.[a] Act like a woman who has been mourning for the dead for a long time. Then go to the king and tell him the story I am about to tell you.” Then Joab told her what to say.

When the woman from Tekoa approached[b] the king, she bowed with her face to the ground in deep respect and cried out, “O king! Help me!”

“What’s the trouble?” the king asked.

“Alas, I am a widow!” she replied. “My husband is dead. My two sons had a fight out in the field. And since no one was there to stop it, one of them was killed. Now the rest of the family is demanding, ‘Let us have your son. We will execute him for murdering his brother. He doesn’t deserve to inherit his family’s property.’ They want to extinguish the only coal I have left, and my husband’s name and family will disappear from the face of the earth.”

“Leave it to me,” the king told her. “Go home, and I’ll see to it that no one touches him.”

“Oh, thank you, my lord the king,” the woman from Tekoa replied. “If you are criticized for helping me, let the blame fall on me and on my father’s house, and let the king and his throne be innocent.”

10 “If anyone objects,” the king said, “bring him to me. I can assure you he will never harm you again!”

11 Then she said, “Please swear to me by the Lord your God that you won’t let anyone take vengeance against my son. I want no more bloodshed.”

“As surely as the Lord lives,” he replied, “not a hair on your son’s head will be disturbed!”

12 “Please allow me to ask one more thing of my lord the king,” she said.

“Go ahead and speak,” he responded.

13 She replied, “Why don’t you do as much for the people of God as you have promised to do for me? You have convicted yourself in making this decision, because you have refused to bring home your own banished son. 14 All of us must die eventually. Our lives are like water spilled out on the ground, which cannot be gathered up again. But God does not just sweep life away; instead, he devises ways to bring us back when we have been separated from him.

15 “I have come to plead with my lord the king because people have threatened me. I said to myself, ‘Perhaps the king will listen to me 16 and rescue us from those who would cut us off from the inheritance[c] God has given us. 17 Yes, my lord the king will give us peace of mind again.’ I know that you are like an angel of God in discerning good from evil. May the Lord your God be with you.”

18 “I must know one thing,” the king replied, “and tell me the truth.”

“Yes, my lord the king,” she responded.

19 “Did Joab put you up to this?”

And the woman replied, “My lord the king, how can I deny it? Nobody can hide anything from you. Yes, Joab sent me and told me what to say. 20 He did it to place the matter before you in a different light. But you are as wise as an angel of God, and you understand everything that happens among us!”

21 So the king sent for Joab and told him, “All right, go and bring back the young man Absalom.”

22 Joab bowed with his face to the ground in deep respect and said, “At last I know that I have gained your approval, my lord the king, for you have granted me this request!”

23 Then Joab went to Geshur and brought Absalom back to Jerusalem. 24 But the king gave this order: “Absalom may go to his own house, but he must never come into my presence.” So Absalom did not see the king.

Absalom Reconciled to David

25 Now Absalom was praised as the most handsome man in all Israel. He was flawless from head to foot. 26 He cut his hair only once a year, and then only because it was so heavy. When he weighed it out, it came to five pounds![d] 27 He had three sons and one daughter. His daughter’s name was Tamar, and she was very beautiful.

28 Absalom lived in Jerusalem for two years, but he never got to see the king. 29 Then Absalom sent for Joab to ask him to intercede for him, but Joab refused to come. Absalom sent for him a second time, but again Joab refused to come. 30 So Absalom said to his servants, “Go and set fire to Joab’s barley field, the field next to mine.” So they set his field on fire, as Absalom had commanded.

31 Then Joab came to Absalom at his house and demanded, “Why did your servants set my field on fire?”

32 And Absalom replied, “Because I wanted you to ask the king why he brought me back from Geshur if he didn’t intend to see me. I might as well have stayed there. Let me see the king; if he finds me guilty of anything, then let him kill me.”

33 So Joab told the king what Absalom had said. Then at last David summoned Absalom, who came and bowed low before the king, and the king kissed him.

Absalom’s Rebellion

15 After this, Absalom bought a chariot and horses, and he hired fifty bodyguards to run ahead of him. He got up early every morning and went out to the gate of the city. When people brought a case to the king for judgment, Absalom would ask where in Israel they were from, and they would tell him their tribe. Then Absalom would say, “You’ve really got a strong case here! It’s too bad the king doesn’t have anyone to hear it. I wish I were the judge. Then everyone could bring their cases to me for judgment, and I would give them justice!”

When people tried to bow before him, Absalom wouldn’t let them. Instead, he took them by the hand and kissed them. Absalom did this with everyone who came to the king for judgment, and so he stole the hearts of all the people of Israel.

After four years,[e] Absalom said to the king, “Let me go to Hebron to offer a sacrifice to the Lord and fulfill a vow I made to him. For while your servant was at Geshur in Aram, I promised to sacrifice to the Lord in Hebron[f] if he would bring me back to Jerusalem.”

“All right,” the king told him. “Go and fulfill your vow.”

So Absalom went to Hebron. 10 But while he was there, he sent secret messengers to all the tribes of Israel to stir up a rebellion against the king. “As soon as you hear the ram’s horn,” his message read, “you are to say, ‘Absalom has been crowned king in Hebron.’” 11 He took 200 men from Jerusalem with him as guests, but they knew nothing of his intentions. 12 While Absalom was offering the sacrifices, he sent for Ahithophel, one of David’s counselors who lived in Giloh. Soon many others also joined Absalom, and the conspiracy gained momentum.

David Escapes from Jerusalem

13 A messenger soon arrived in Jerusalem to tell David, “All Israel has joined Absalom in a conspiracy against you!”

14 “Then we must flee at once, or it will be too late!” David urged his men. “Hurry! If we get out of the city before Absalom arrives, both we and the city of Jerusalem will be spared from disaster.”

15 “We are with you,” his advisers replied. “Do what you think is best.”

16 So the king and all his household set out at once. He left no one behind except ten of his concubines to look after the palace. 17 The king and all his people set out on foot, pausing at the last house 18 to let all the king’s men move past to lead the way. There were 600 men from Gath who had come with David, along with the king’s bodyguard.[g]

19 Then the king turned and said to Ittai, a leader of the men from Gath, “Why are you coming with us? Go on back to King Absalom, for you are a guest in Israel, a foreigner in exile. 20 You arrived only recently, and should I force you today to wander with us? I don’t even know where we will go. Go on back and take your kinsmen with you, and may the Lord show you his unfailing love and faithfulness.[h]

21 But Ittai said to the king, “I vow by the Lord and by your own life that I will go wherever my lord the king goes, no matter what happens—whether it means life or death.”

22 David replied, “All right, come with us.” So Ittai and all his men and their families went along.

Footnotes:

  1. 14:2 Hebrew don’t anoint yourself with oil.
  2. 14:4 As in many Hebrew manuscripts and Greek and Syriac versions; Masoretic Text reads spoke to.
  3. 14:16 Or the property; or the people.
  4. 14:26 Hebrew 200 shekels [2.3 kilograms] by the royal standard.
  5. 15:7 As in Greek and Syriac versions; Hebrew reads forty years.
  6. 15:8 As in some Greek manuscripts; Hebrew lacks in Hebron.
  7. 15:18 Hebrew the Kerethites and Pelethites.
  8. 15:20 As in Greek version; Hebrew reads and may unfailing love and faithfulness go with you.
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.


John 18:1-24

Jesus Is Betrayed and Arrested

18 After saying these things, Jesus crossed the Kidron Valley with his disciples and entered a grove of olive trees. Judas, the betrayer, knew this place, because Jesus had often gone there with his disciples. The leading priests and Pharisees had given Judas a contingent of Roman soldiers and Temple guards to accompany him. Now with blazing torches, lanterns, and weapons, they arrived at the olive grove.

Jesus fully realized all that was going to happen to him, so he stepped forward to meet them. “Who are you looking for?” he asked.

“Jesus the Nazarene,”[a] they replied.

I am he,”[b] Jesus said. (Judas, who betrayed him, was standing with them.) As Jesus said I am he,” they all drew back and fell to the ground! Once more he asked them, “Who are you looking for?”

And again they replied, “Jesus the Nazarene.”

“I told you that I am he,” Jesus said. “And since I am the one you want, let these others go.” He did this to fulfill his own statement: “I did not lose a single one of those you have given me.”[c]

10 Then Simon Peter drew a sword and slashed off the right ear of Malchus, the high priest’s slave. 11 But Jesus said to Peter, “Put your sword back into its sheath. Shall I not drink from the cup of suffering the Father has given me?”

Jesus at the High Priest’s House

12 So the soldiers, their commanding officer, and the Temple guards arrested Jesus and tied him up. 13 First they took him to Annas, since he was the father-in-law of Caiaphas, the high priest at that time.[d] 14 Caiaphas was the one who had told the other Jewish leaders, “It’s better that one man should die for the people.”

Peter’s First Denial

15 Simon Peter followed Jesus, as did another of the disciples. That other disciple was acquainted with the high priest, so he was allowed to enter the high priest’s courtyard with Jesus. 16 Peter had to stay outside the gate. Then the disciple who knew the high priest spoke to the woman watching at the gate, and she let Peter in. 17 The woman asked Peter, “You’re not one of that man’s disciples, are you?”

“No,” he said, “I am not.”

18 Because it was cold, the household servants and the guards had made a charcoal fire. They stood around it, warming themselves, and Peter stood with them, warming himself.

The High Priest Questions Jesus

19 Inside, the high priest began asking Jesus about his followers and what he had been teaching them. 20 Jesus replied, “Everyone knows what I teach. I have preached regularly in the synagogues and the Temple, where the people[e] gather. I have not spoken in secret. 21 Why are you asking me this question? Ask those who heard me. They know what I said.”

22 Then one of the Temple guards standing nearby slapped Jesus across the face. “Is that the way to answer the high priest?” he demanded.

23 Jesus replied, “If I said anything wrong, you must prove it. But if I’m speaking the truth, why are you beating me?”

24 Then Annas bound Jesus and sent him to Caiaphas, the high priest.

Footnotes:

  1. 18:5a Or Jesus of Nazareth; also in 18:7.
  2. 18:5b Or “The ‘I am’ is here”; or “I am the Lord”; Greek reads I am; also in 18:6, 8. See Exod 3:14.
  3. 18:9 See John 6:39 and 17:12.
  4. 18:13 Greek that year.
  5. 18:20 Greek Jewish people; also in 18:38.
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 119:97-112

Mem

97 Oh, how I love your instructions!
I think about them all day long.
98 Your commands make me wiser than my enemies,
for they are my constant guide.
99 Yes, I have more insight than my teachers,
for I am always thinking of your laws.
100 I am even wiser than my elders,
for I have kept your commandments.
101 I have refused to walk on any evil path,
so that I may remain obedient to your word.
102 I haven’t turned away from your regulations,
for you have taught me well.
103 How sweet your words taste to me;
they are sweeter than honey.
104 Your commandments give me understanding;
no wonder I hate every false way of life.

Nun

105 Your word is a lamp to guide my feet
and a light for my path.
106 I’ve promised it once, and I’ll promise it again:
I will obey your righteous regulations.
107 I have suffered much, O Lord;
restore my life again as you promised.
108 Lord, accept my offering of praise,
and teach me your regulations.
109 My life constantly hangs in the balance,
but I will not stop obeying your instructions.
110 The wicked have set their traps for me,
but I will not turn from your commandments.
111 Your laws are my treasure;
they are my heart’s delight.
112 I am determined to keep your decrees
to the very end.

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 16:8-9

Better to have little, with godliness,
than to be rich and dishonest.

We can make our plans,
but the Lord determines our steps.

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 May 28, 2022 (NIV)

2 Samuel 13

The Rape of Tamar

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

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

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

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

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

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

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

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

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

Absalom Has Amnon Put to Death

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

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

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

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

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

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

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

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

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

Footnotes:

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

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

John 17

Jesus Prays for the Father to Glorify Him

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

Jesus Prays for the Disciples

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

Jesus Prays for Believers Everywhere

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

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

Footnotes:

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

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Psalm 119:81-96

כ (Kaf)

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

ל (Lamed)

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

Footnotes:

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

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Proverbs 16:6-7

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

Footnotes:

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

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

The Daily Audio Bible Reading for Friday May 27, 2022 (NIV)

2 Samuel 12

Nathan the Prophet Confronts David

12 So the Lord sent Nathan[a] to David. When he came to David,[b] Nathan[c] said,[d] “There were two men in a certain city, one rich and the other poor. The rich man had a great many flocks and herds. But the poor man had nothing except for a little lamb he had acquired. He raised it, and it grew up alongside him and his children.[e] It used to[f] eat his food,[g] drink from his cup, and sleep in his arms.[h] It was just like a daughter to him.

“When a traveler arrived at the rich man’s home,[i] he did not want to use one of his own sheep or cattle to feed[j] the traveler who had come to visit him.[k] Instead, he took the poor man’s lamb and cooked[l] it for the man who had come to visit him.”

Then David became very angry at this man. He said to Nathan, “As surely as the Lord lives, the man who did this deserves to die![m] Because he committed this cold-hearted crime, he must pay for the lamb four times over!”[n]

Nathan said to David, “You are that man! This is what the Lord God of Israel has said: ‘I chose[o] you to be king over Israel and I rescued you from the hand of Saul. I gave you your master’s house, and put your master’s wives into your arms.[p] I also gave you the house of Israel and Judah. And if all that somehow seems insignificant, I would have given you so much more as well! Why have you shown contempt for the Lord’s decrees[q] by doing evil in my[r] sight? You have struck down Uriah the Hittite with the sword and you have taken his wife to be your own wife! You have killed him with the sword of the Ammonites. 10 So now the sword will never depart from your house. For you have despised me by taking the wife of Uriah the Hittite as your own!’ 11 This is what the Lord has said: ‘I am about to bring disaster on you[s] from inside your own household![t] Right before your eyes I will take your wives and hand them over to your companion.[u] He will go to bed with[v] your wives in broad daylight![w] 12 Although you have acted in secret, I will do this thing before all Israel, and in broad daylight.’”[x]

13 Then David exclaimed to Nathan, “I have sinned against the Lord!” Nathan replied to David, “Yes, and the Lord has forgiven[y] your sin. You are not going to die. 14 Nonetheless, because you have treated the Lord with such contempt[z] in this matter, the son who has been born to you will certainly die.”

15 Then Nathan went to his home. The Lord struck the child that Uriah’s wife had borne to David, and the child became very ill.[aa] 16 Then David prayed to[ab] God for the child and fasted.[ac] He would even[ad] go and spend the night lying on the ground. 17 The elders of his house stood over him and tried to lift him from the ground, but he was unwilling, and refused to eat food with them.

18 On the seventh day the child died. But the servants of David were afraid to inform him that the child had died, for they said, “While the child was still alive he would not listen to us[ae] when we spoke to him. How can we tell him that the child is dead? He will do himself harm!”[af]

19 When David saw that his servants were whispering to one another, he[ag] realized that the child was dead. So David asked his servants, “Is the child dead?” They replied, “Yes, he’s dead.” 20 So David got up from the ground, bathed, put on oil, and changed his clothes. He went to the house of the Lord and worshiped. Then, when he entered his palace, he requested that food be brought to him, and he ate.

21 His servants said to him, “What is this that you have done? While[ah] the child was still alive, you fasted and wept. Once the child was dead you got up and ate food!” 22 He replied, “While the child was still alive, I fasted and wept because I thought,[ai] ‘Perhaps[aj] the Lord will show pity and the child will live.’ 23 But now he is dead. Why should I fast? Am I able to bring him back at this point? I will go to him, but he cannot return to me!”

24 So David comforted his wife Bathsheba. He came to her[ak] and went to bed with her.[al] Later she gave birth to a son, and David[am] named him Solomon. Now the Lord loved the child[an] 25 and sent word through Nathan the prophet that he should be named Jedidiah[ao] for the Lord’s sake.

David’s Forces Defeat the Ammonites

26 [ap] So Joab fought against Rabbah of the Ammonites and captured the royal city. 27 Joab then sent messengers to David, saying, “I have fought against Rabbah and have captured the water supply of the city.[aq] 28 So now assemble the rest of the army[ar] and besiege the city and capture it. Otherwise I will capture the city and it will be named for me.”

29 So David assembled all the army and went to Rabbah and fought against it and captured it. 30 He took the crown of their king[as] from his head—it was gold, weighed about seventy-five pounds,[at] and held a precious stone—and it was placed on David’s head. He also took from the city a great deal of plunder. 31 He removed[au] the people who were in it and made them labor with saws, iron picks, and iron axes, putting them to work[av] at the brick kiln. This was his policy[aw] with all the Ammonite cities. Then David and all the army returned to Jerusalem.

Footnotes:

  1. 2 Samuel 12:1 tc A few medieval Hebrew mss, the LXX, and the Syriac Peshitta add “the prophet.” The words are included in a few modern English version (e.g., TEV, CEV, NLT).
  2. 2 Samuel 12:1 tn Heb “him”; the referent (David) has been specified in the translation for clarity.
  3. 2 Samuel 12:1 tn Heb “he”; the referent (Nathan) has been specified in the translation for clarity.
  4. 2 Samuel 12:1 tn The Hebrew text repeats “to him.”
  5. 2 Samuel 12:3 tn Heb “his sons.”
  6. 2 Samuel 12:3 tn The three Hebrew imperfect verbal forms in this sentence have a customary nuance; they describe past actions that were repeated or typical.
  7. 2 Samuel 12:3 tn Heb “from his morsel.”
  8. 2 Samuel 12:3 tn Heb “and on his chest [or perhaps, “lap”] it would lie.”
  9. 2 Samuel 12:4 tn Heb “came to the rich man.” In the translation “arrived at the rich man’s home” has been used for stylistic reasons.
  10. 2 Samuel 12:4 tn Heb “and he refused to take from his flock and from his herd to prepare [a meal] for.”
  11. 2 Samuel 12:4 tn Heb “who had come to him” (also a second time later in this verse). The word “visit” has been supplied in the translation for stylistic reasons and for clarity.
  12. 2 Samuel 12:4 tn Heb “and prepared.”
  13. 2 Samuel 12:5 tn Heb “the man doing this [is] a son of death.” See 1 Sam 20:31 for another use of this expression, which must mean “he is as good as dead” or “he deserves to die,” as 1 Sam 20:32 makes clear.
  14. 2 Samuel 12:6 tc With the exception of the Lucianic recension, the Old Greek translation has here “sevenfold” rather than “fourfold,” a reading that S. R. Driver thought probably to be the original reading (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 291). However, Exod 22:1 [21:37 HT] specifies fourfold repayment for a stolen sheep, which is consistent with 2 Sam 12:6. Some mss of the Targum and the Syriac Peshitta exaggerate the idea to “fortyfold.”tn Heb “the lamb he must repay fourfold because he did this thing and because he did not have compassion.”
  15. 2 Samuel 12:7 tn Heb “anointed.”
  16. 2 Samuel 12:8 tn Heb “and the wives of your lord into your chest [or “lap”].” The words “I put” are supplied in the translation for stylistic reasons and for clarification.
  17. 2 Samuel 12:9 tn Or “word, message.” The “word of the Lord” sometimes refers to a prophetic message from God and sometimes to his past revelation. Here it refers to the Lord’s laws which David has violated.
  18. 2 Samuel 12:9 tc So the Qere; the Kethib has “his.”
  19. 2 Samuel 12:11 tn Heb “raise up against you disaster.”
  20. 2 Samuel 12:11 tn Heb “house” (so NAB, NRSV); NCV, TEV, CEV “family.”
  21. 2 Samuel 12:11 tn Or “friend.”
  22. 2 Samuel 12:11 tn Heb “will lie down with.” The verb שָׁכַב (shakhav) “to lie down” can be a euphemism for going to bed for sexual relations.
  23. 2 Samuel 12:11 tn Heb “in the eyes of this sun.”
  24. 2 Samuel 12:12 tn Heb “and before the sun.”
  25. 2 Samuel 12:13 tn Heb “removed.”
  26. 2 Samuel 12:14 tc The MT has here “because you have caused the enemies of the Lord to treat the Lord with such contempt.” This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this ancient tradition, the scribes changed the text in order to soften somewhat the negative light in which David was presented. If that is the case, the MT reflects the altered text. The present translation departs from the MT here. Elsewhere the Piel stem of this verb means “treat with contempt,” but never “cause someone to treat with contempt.”
  27. 2 Samuel 12:15 tn Heb “and the Lord struck the child…and he was ill.” It is necessary to repeat “the child” in the translation to make clear who became ill, since “the Lord struck the child that Uriah’s wife had borne to David, and he became very ill” could be understood to mean that David himself became ill.
  28. 2 Samuel 12:16 tn Heb “sought” or “searched for.”
  29. 2 Samuel 12:16 tn Heb “and David fasted.”
  30. 2 Samuel 12:16 tn The three Hebrew verbs that follow in this verse are perfects with prefixed vav. They may describe repeated past actions or actions which accompanied David’s praying and fasting.
  31. 2 Samuel 12:18 tn Heb “to our voice.”
  32. 2 Samuel 12:18 tn Heb “he will do harm.” The object is not stated in the Hebrew text. The statement may be intentionally vague, meaning that he might harm himself or them!
  33. 2 Samuel 12:19 tn Heb “David.” The name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
  34. 2 Samuel 12:21 tc For the MT בַּעֲבוּר (baʿavur, “for the sake of”) we should probably read בְּעוֹד (beʿod, “while”). See the Lucianic Greek recension, the Syriac Peshitta, and the Targum.
  35. 2 Samuel 12:22 tn Heb “said.”
  36. 2 Samuel 12:22 tn Heb “Who knows?”
  37. 2 Samuel 12:24 tn The combination of the verb בּוֹא (boʾ; “to come, enter”) and the preposition אֶל (ʾel; “to”) means “to approach, to come to” (HALOT 1:113). This common expression is also used as a euphemism for coming together for sexual relations. Although some take the phrase to be a graphic depiction of a man actions in sexual relations with a woman, certain factors clarify that it is a euphemism. First, the phrase also describes a woman approaching a man for sexual relations (2 Sam 11:4), a situation where this phrase cannot be explicitly descriptive. Second, the phrase is paired here with שָׁכַב (shakhav), “to lie down,” which only makes sense if the two are complementary (compare also Gen 19:33-34 which uses both verbs of Lot’s daughters, but without the preposition). The verb שָׁכַב can imply lying down for sleep or for sexual relations. When בּוֹא אֶל (boʾ ʾel) is used with שָׁכַב (shakhav), they state the natural progression of approaching and then lying with. Hebrew can use the two together, or either separately, as a euphemism for sexual relations. But if the phrase בּוֹא אֶל were already an explicit depiction of sex, then the latter phrase with שָׁכַב, “to lie with,” would be pointless. So 2 Sam 11:4 and 2 Sam 12:24 are important evidence for how this phrase really works, and it is appropriate to also use euphemisms in translation.
  38. 2 Samuel 12:24 tn Heb “and he lay with her.” The phrase is a euphemism for sexual relations.
  39. 2 Samuel 12:24 tc The Kethiv reads “he named” while the Qere reads “she named.”tn Heb “he”; the referent (David) has been specified in the translation for clarity. While some translations render the pronoun as third person plural (“they”), implying that both David and Bathsheba together named the child, it is likely that the name “Solomon,” which is related to the Hebrew word for “peace” (and may be derived from it) had special significance for David, who would have regarded the birth of a second child to Bathsheba as a confirming sign that God had forgiven his sin and was at peace with him.
  40. 2 Samuel 12:24 tn Heb “him,” referring to the child.
  41. 2 Samuel 12:25 sn The name Jedidiah means “loved by the Lord.”
  42. 2 Samuel 12:26 sn Here the narrative resumes the battle story that began in 11:1 (see 11:25). The author has interrupted that story to give the related account of David’s sin with Bathsheba and the murder of Uriah. He now returns to the earlier story and brings it to a conclusion.
  43. 2 Samuel 12:27 sn The expression translated the water supply of the city (Heb “the city of the waters”) apparently refers to that part of the fortified city that guarded the water supply of the entire city. Joab had already captured this part of the city, but he now defers to King David for the capture of the rest of the city. In this way the king will receive the credit for this achievement.
  44. 2 Samuel 12:28 tn Heb “people.” So also in vv. 29, 31.
  45. 2 Samuel 12:30 tn Part of the Greek tradition wrongly understands Hebrew מַלְכָּם (malkam, “their king”) as a proper name (“Milcom”). Some English versions follow the Greek here, rendering the phrase “the crown of Milcom” (so NRSV; cf. also NAB, CEV). TEV takes this as a reference not to the Ammonite king but to “the idol of the Ammonite god Molech.”
  46. 2 Samuel 12:30 tn Heb “and its weight [was] a talent of gold.” The weight of this ornamental crown was approximately 75 lbs (34 kg). See P. K. McCarter, II Samuel (AB), 313.
  47. 2 Samuel 12:31 tn Heb “brought out.”
  48. 2 Samuel 12:31 tnHeb “to pass through.”
  49. 2 Samuel 12:31 tn Heb “and so he would do.”
New English Translation (NET)

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

John 16

16 “I have told you all these things so that you will not fall away.[a] They will put you out of[b] the synagogue,[c] yet a time[d] is coming when the one who kills you will think he is offering service to God.[e] They[f] will do these things because they have not known the Father or me.[g] But I have told you these things[h] so that when their time[i] comes, you will remember that I told you about them.[j]

“I did not tell you these things from the beginning because I was with you.[k] But now I am going to the one who sent me,[l] and not one of you is asking me, ‘Where are you going?’[m] Instead your hearts are filled with sadness[n] because I have said these things to you. But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate[o] will not come to you, but if I go, I will send him to you. And when he[p] comes, he will prove the world wrong[q] concerning sin and[r] righteousness and[s] judgment— concerning sin, because[t] they do not believe in me;[u] 10 concerning righteousness,[v] because[w] I am going to the Father and you will see me no longer; 11 and concerning judgment,[x] because[y] the ruler of this world[z] has been condemned.[aa]

12 “I have many more things to say to you,[ab] but you cannot bear[ac] them now. 13 But when he,[ad] the Spirit of truth, comes, he will guide[ae] you into all truth.[af] For he will not speak on his own authority,[ag] but will speak whatever he hears, and will tell you[ah] what is to come.[ai] 14 He[aj] will glorify me,[ak] because he will receive[al] from me what is mine[am] and will tell it to you.[an] 15 Everything that the Father has is mine; that is why I said the Spirit[ao] will receive from me what is mine[ap] and will tell it to you.[aq] 16 In a little while you[ar] will see me no longer; again after a little while, you[as] will see me.”[at]

17 Then some of his disciples said to one another, “What is the meaning of what he is saying,[au] ‘In a little while you[av] will not see me; again after a little while, you[aw] will see me,’ and, ‘because I am going to the Father’?”[ax] 18 So they kept on repeating,[ay] “What is the meaning of what he says,[az] ‘In a little while’?[ba] We do not understand[bb] what he is talking about.”[bc]

19 Jesus could see[bd] that they wanted to ask him about these things,[be] so[bf] he said to them, “Are you asking[bg] each other about this—that I said, ‘In a little while you[bh] will not see me; again after a little while, you[bi] will see me’? 20 I tell you the solemn truth,[bj] you will weep[bk] and wail,[bl] but the world will rejoice; you will be sad,[bm] but your sadness will turn into[bn] joy. 21 When a woman gives birth, she has distress[bo] because her time[bp] has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being[bq] has been born into the world.[br] 22 So also you have sorrow[bs] now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you.[bt] 23 At that time[bu] you will ask me nothing. I tell you the solemn truth,[bv] whatever you ask the Father in my name he will give you.[bw] 24 Until now you have not asked for anything in my name. Ask and you will receive it,[bx] so that your joy may be complete.

25 “I have told you these things in obscure figures of speech;[by] a time[bz] is coming when I will no longer speak to you in obscure figures, but will tell you[ca] plainly[cb] about the Father. 26 At that time[cc] you will ask in my name, and I do not say[cd] that I will ask the Father on your behalf. 27 For the Father himself loves you, because you have loved me and have believed that I came from God.[ce] 28 I came from the Father and entered into the world, but in turn,[cf] I am leaving the world and going back to the Father.”[cg]

29 His disciples said, “Look, now you are speaking plainly[ch] and not in obscure figures of speech![ci] 30 Now we know that you know everything[cj] and do not need anyone[ck] to ask you anything.[cl] Because of this[cm] we believe that you have come from God.”

31 Jesus replied,[cn] “Do you now believe? 32 Look, a time[co] is coming—and has come—when you will be scattered, each one to his own home,[cp] and I will be left alone.[cq] Yet[cr] I am not alone, because my Father[cs] is with me. 33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering,[ct] but take courage[cu]—I have conquered the world.”[cv]

Footnotes:

  1. John 16:1 tn Grk “so that you will not be caused to stumble.” sn In Johannine thought the verb σκανδαλίζω (skandalizō) means to trip up disciples and cause them to fall away from Jesus’ company (John 6:61, 1 John 2:10). Similar usage is found in Didache 16:5, an early Christian writing from around the beginning of the 2nd century a.d. An example of a disciple who falls away is Judas Iscariot. Here and again in 16:4 Jesus gives the purpose for his telling the disciples about coming persecution: He informs them so that when it happens, the disciples will not fall away, which in this context would refer to the confusion and doubt which they would certainly experience when such persecution began. There may have been a tendency for the disciples to expect immediately after Jesus’ victory over death the institution of the messianic kingdom, particularly in light of the turn of events recorded in the early chapters of Acts. Jesus here forestalls such disillusionment for the disciples by letting them know in advance that they will face persecution and even martyrdom as they seek to carry on his mission in the world after his departure. This material has parallels in the Olivet Discourse (Matt 24-25) and the synoptic parallels.
  2. John 16:2 tn Or “expel you from.”
  3. John 16:2 sn See the note on synagogue in 6:59.
  4. John 16:2 tn Grk “an hour.”
  5. John 16:2 sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.
  6. John 16:3 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  7. John 16:3 sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55; 15:21, and 17:25.
  8. John 16:4 tn The first half of v. 4 resumes the statement of 16:1, ταῦτα λελάληκα ὑμῖν (tauta lelalēka humin), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble.
  9. John 16:4 tn Grk “their hour.”
  10. John 16:4 tn The words “about them” are not in the Greek text, but are implied.
  11. John 16:4 sn This verse serves as a transition between the preceding discussion of the persecutions the disciples will face in the world after the departure of Jesus, and the following discussion concerning the departure of Jesus and the coming of the Spirit-Paraclete. Jesus had not told the disciples these things from the beginning because he was with them.
  12. John 16:5 sn Now the theme of Jesus’ impending departure is resumed (I am going to the one who sent me). It will also be mentioned in 16:10, 17, and 28. Jesus had said to his opponents in 7:33 that he was going to the one who sent him; in 13:33 he had spoken of going where the disciples could not come. At that point Peter had inquired where he was going, but it appears that Peter did not understand Jesus’ reply at that time and did not persist in further questioning. In 14:5 Thomas had asked Jesus where he was going.
  13. John 16:5 sn Now none of the disciples asks Jesus where he is going, and the reason is given in the following verse: They have been overcome with sadness as a result of the predictions of coming persecution that Jesus has just spoken to them in 15:18-25 and 16:1-4a. Their shock at Jesus’ revelation of coming persecution is so great that none of them thinks to ask him where it is that he is going.
  14. John 16:6 tn Or “distress” or “grief.”
  15. John 16:7 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklētos). See the note on the word “Advocate” in John 14:16 for a discussion of how this word is translated.
  16. John 16:8 tn Grk “when that one.”
  17. John 16:8 tn Or “will convict the world,” or “will expose the world.” The preposition περί (peri) is used in 16:8-11 in the sense of “concerning” or “with respect to.” But what about the verb ἐλέγχω (elenchō)? The basic meanings possible for this word are (1) “to convict or convince someone of something”; (2) “to bring to light or expose something; and (3) “to correct or punish someone.” The third possibility may be ruled out in these verses on contextual grounds since punishment is not implied. The meaning is often understood to be that the Paraclete will “convince” the world of its error, so that some at least will repent. But S. Mowinckel (“Die Vorstellungen des Spätjudentums vom heiligen Geist als Fürsprecher und der johanneische Paraklet,” ZNW 32 [1933]: 97-130) demonstrated that the verb ἐλέγχω did not necessarily imply the conversion or reform of the guilty party. This means it is far more likely that conviction in something of a legal sense is intended here (as in a trial). The only certainty is that the accused party is indeed proven guilty (not that they will acknowledge their guilt). Further confirmation of this interpretation is seen in John 14:17 where the world cannot receive the Paraclete and in John 3:20, where the evildoer deliberately refuses to come to the light, lest his deeds be exposed for what they really are (significantly, the verb in John 3:20 is also ἐλέγχω). However, if one wishes to adopt the meaning “prove guilty” for the use of ἐλέγχω in John 16:8 a difficulty still remains: While this meaning fits the first statement in 16:9—the world is ‘proven guilty’ concerning its sin of refusing to believe in Jesus—it does not fit so well the second and third assertions in vv. 10-11. Thus R. E. Brown (John [AB], 2:705) suggests the more general meaning “prove wrong” which would fit in all three cases. This may be so, but there may also be a developmental aspect to the meaning, which would then shift from v. 9 to v. 10 to v. 11.
  18. John 16:8 tn Grk “and concerning.”
  19. John 16:8 tn Grk “and concerning.”
  20. John 16:9 tn Or “that.” It is very difficult to determine whether ὅτι (hoti; 3 times in 16:9, 10, 11) should be understood as causal or appositional/explanatory: Brown and Bultmann favor appositional or explanatory, while Barrett and Morris prefer a causal sense. A causal idea is preferable here, since it also fits the parallel statements in vv. 10-11 better than an appositional or explanatory use would. In this case Jesus is stating in each instance the reason why the world is proven guilty or wrong by the Spirit-Paraclete.
  21. John 16:9 sn Here (v. 9) the world is proven guilty concerning sin, and the reason given is their refusal to believe in Jesus. In 3:19 the effect of Jesus coming into the world as the Light of the world was to provoke judgment, by forcing people to choose up sides for or against him, and they chose darkness rather than light. In 12:37, at the very end of Jesus’ public ministry in John’s Gospel, people were still refusing to believe in him.
  22. John 16:10 tn There are two questions that need to be answered: (1) what is the meaning of δικαιοσύνη (dikaiosunē) in this context, and (2) to whom does it pertain—to the world, or to someone else? (1) The word δικαιοσύνη occurs in the Gospel of John only here and in v. 8. It is often assumed that it refers to forensic justification, as it does so often in Paul’s writings. Thus the answer to question (2) would be that it refers to the world. L. Morris states, “The Spirit shows men (and no-one else can do this) that their righteousness before God depends not on their own efforts but on Christ’s atoning work for them” (John [NICNT], 699). Since the word occurs so infrequently in the Fourth Gospel, however, the context must be examined very carefully. The ὅτι (hoti) clause which follows provides an important clue: The righteousness in view here has to do with Jesus’ return to the Father and his absence from the disciples. It is true that in the Fourth Gospel part of what is involved in Jesus’ return to the Father is the cross, and it is through his substitutionary death that people are justified, so that Morris’ understanding of righteousness here is possible. But more basic than this is the idea that Jesus’ return to the Father constitutes his own δικαιοσύνη in the sense of vindication rather than forensic justification. Jesus had repeatedly claimed oneness with the Father, and his opponents had repeatedly rejected this and labeled him a deceiver, a sinner, and a blasphemer (John 5:18; 7:12; 9:24; 10:33, etc.). But Jesus, by his glorification through his return to the Father, is vindicated in his claims in spite of his opponents. In his vindication his followers are also vindicated as well, but their vindication derives from his. Thus one would answer question (1) by saying that in context δικαιοσύνης (dikaiosunēs) refers not to forensic justification but vindication, and question (2) by referring this justification/vindication not to the world or even to Christians directly, but to Jesus himself. Finally, how does Jesus’ last statement in v. 10, that the disciples will see him no more, contribute to this? It is probably best taken as a reference to the presence of the Spirit-Paraclete, who cannot come until Jesus has departed (16:7). The meaning of v. 10 is thus: When the Spirit-Paraclete comes he will prove the world wrong concerning the subject of righteousness, namely, Jesus’ righteousness which is demonstrated when he is glorified in his return to the Father and the disciples see him no more (but they will have instead the presence of the Spirit-Paraclete, whom the world is not able to receive).
  23. John 16:10 tn Or “that.”
  24. John 16:11 sn The world is proven wrong concerning judgment, because the ruler of this world has been judged. Jesus’ righteousness before the Father, as proven by his return to the Father, his glorification, constitutes a judgment against Satan. This is parallel to the judgment of the world which Jesus provokes in 3:19-21: Jesus’ presence in the world as the Light of the world provokes the judgment of those in the world, because as they respond to the light (either coming to Jesus or rejecting him) so are they judged. That judgment is in a sense already realized. So it is here, where the judgment of Satan is already realized in Jesus’ glorification. This does not mean that Satan does not continue to be active in the world, and to exercise some power over it, just as in 3:19-21 the people in the world who have rejected Jesus and thus incurred judgment continue on in their opposition to Jesus for a time. In both cases the judgment is not immediately executed. But it is certain.
  25. John 16:11 tn Or “that.”
  26. John 16:11 sn The ruler of this world is a reference to Satan.
  27. John 16:11 tn Or “judged.”
  28. John 16:12 sn In what sense does Jesus have many more things to say to the disciples? Does this imply the continuation of revelation after his departure? This is probably the case, especially in light of v. 13 and following, which describe the work of the Holy Spirit in guiding the disciples into all truth. Thus Jesus was saying that he would continue to speak (to the twelve, at least) after his return to the Father. He would do this through the Holy Spirit whom he was going to send. It is possible that an audience broader than the twelve is addressed, and in the Johannine tradition there is evidence that later other Christians (or perhaps, professed Christians) claimed to be recipients of revelation through the Spirit-Paraclete (1 John 4:1-6).
  29. John 16:12 tn Or (perhaps) “you cannot accept.”
  30. John 16:13 tn Grk “that one.”
  31. John 16:13 tn Or “will lead.”
  32. John 16:13 sn Three important points must be noted here. (1) When the Holy Spirit comes, he will guide the disciples into all truth. What Jesus had said in 8:31-32, “If you continue to follow my teaching you are really my disciples, and you will know the truth, and the truth will set you free,” will ultimately be realized in the ongoing ministry of the Holy Spirit to the disciples after Jesus’ departure. (2) The things the Holy Spirit speaks to them will not be things which originate from himself (he will not speak on his own authority), but things he has heard. This could be taken to mean that no new revelation is involved, as R. E. Brown does (John [AB], 2:714-15). This is a possible but not a necessary inference. The point here concerns the source of the things the Spirit will say to the disciples and does not specifically exclude originality of content. (3) Part at least of what the Holy Spirit will reveal to the disciples will concern what is to come, not just fuller implications of previous sayings of Jesus and the like. This does seem to indicate that at least some new revelation is involved. But the Spirit is not the source or originator of these things—Jesus is the source, and he will continue to speak to his disciples through the Spirit who has come to indwell them. This does not answer the question, however, whether these words are addressed to all followers of Jesus, or only to his apostles. Different modern commentators will answer this question differently. Since in the context of the Farewell Discourse Jesus is preparing the twelve to carry on his ministry after his departure, it is probably best to take these statements as specifically related only to the twelve. Some of this the Holy Spirit does directly for all believers today; other parts of this statement are fulfilled through the apostles (e.g., in giving the Book of Revelation the Spirit speaks through the apostles to the church today of things to come). One of the implications of this is that a doctrine does not have to be traced back to an explicit teaching of Jesus to be authentic; all that is required is apostolic authority.
  33. John 16:13 tn Grk “speak from himself.”
  34. John 16:13 tn Or will announce to you.”
  35. John 16:13 tn Grk “will tell you the things to come.”
  36. John 16:14 tn Grk “That one.”
  37. John 16:14 tn Or “will honor me.”
  38. John 16:14 tn Or “he will take.”
  39. John 16:14 tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
  40. John 16:14 tn Or “will announce it to you.”
  41. John 16:15 tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.
  42. John 16:15 tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
  43. John 16:15 tn Or “will announce it to you.”
  44. John 16:16 tn Grk “A little while, and you.”
  45. John 16:16 tn Grk “and again a little while, and you.”
  46. John 16:16 sn The phrase after a little while, you will see me is sometimes taken to refer to the coming of the Holy Spirit after Jesus departs, but (as at 14:19) it is much more probable that it refers to the postresurrection appearances of Jesus to the disciples. There is no indication in the context that the disciples will see Jesus only with “spiritual” sight, as would be the case if the coming of the Spirit is in view.
  47. John 16:17 tn Grk “What is this that he is saying to us.”
  48. John 16:17 tn Grk “A little while, and you.”
  49. John 16:17 tn Grk “and again a little while, and you.”
  50. John 16:17 sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.
  51. John 16:18 tn Grk “they kept on saying.”
  52. John 16:18 tn Grk “What is this that he says.”
  53. John 16:18 tn Grk “A little while.” Although the phrase τὸ μικρόν (to mikron) in John 16:18 could be translated simply “a little while,” it was translated “in a little while” to maintain the connection to John 16:16, where it has the latter meaning in context.
  54. John 16:18 tn Or “we do not know.”
  55. John 16:18 tn Grk “what he is speaking.”
  56. John 16:19 tn Grk “knew.”sn Jesus could see. Supernatural knowledge of what the disciples were thinking is not necessarily in view here. Given the disciples’ confused statements in the preceding verses, it was probably obvious to Jesus that they wanted to ask what he meant.
  57. John 16:19 tn The words “about these things” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
  58. John 16:19 tn Καί (kai) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19a.
  59. John 16:19 tn Grk “inquiring” or “seeking.”
  60. John 16:19 tn Grk “A little while, and you.”
  61. John 16:19 tn Grk “and again a little while, and you.”
  62. John 16:20 tn Grk “Truly, truly, I say to you.”
  63. John 16:20 tn Or “wail,” “cry.”
  64. John 16:20 tn Or “lament.”
  65. John 16:20 tn Or “sorrowful.”
  66. John 16:20 tn Grk “will become.”
  67. John 16:21 sn The same word translated distress here has been translated sadness in the previous verse (a wordplay that is not exactly reproducible in English).
  68. John 16:21 tn Grk “her hour.”
  69. John 16:21 tn Grk “that a man” (but in a generic sense, referring to a human being).
  70. John 16:21 sn Jesus now compares the situation of the disciples to a woman in childbirth. Just as the woman in the delivery of her child experiences real pain and anguish (has distress), so the disciples will also undergo real anguish at the crucifixion of Jesus. But once the child has been born, the mother’s anguish is turned into joy, and she forgets the past suffering. The same will be true of the disciples, who after Jesus’ resurrection and reappearance to them will forget the anguish they suffered at his death on account of their joy.
  71. John 16:22 tn Or “distress.”
  72. John 16:22 sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.
  73. John 16:23 tn Grk “And in that day.”
  74. John 16:23 tn Grk “Truly, truly, I say to you.”
  75. John 16:23 sn This statement is also found in John 15:16.
  76. John 16:24 tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
  77. John 16:25 tn Or “in parables”; or “in metaphors.” There is some difficulty in defining παροιμίαις (paroimiais) precisely: A translation like “parables” does not convey accurately the meaning. BDAG 779-80 s.v. παροιμία suggests in general “proverb, saw, maxim,” but for Johannine usage “veiled saying, figure of speech, in which esp. lofty ideas are concealed.” In the preceding context of the Farewell Discourse, Jesus has certainly used obscure language and imagery at times: John 13:8-11; 13:16; 15:1-17; and 16:21 could all be given as examples. In the LXX this word is used to translate the Hebrew mashal which covers a wide range of figurative speech, often containing obscure or enigmatic elements.
  78. John 16:25 tn Grk “an hour.”
  79. John 16:25 tn Or “inform you.”
  80. John 16:25 tn Or “openly.”
  81. John 16:26 tn Grk “In that day.”
  82. John 16:26 tn Grk “I do not say to you.”
  83. John 16:27 tc A number of early mss (א1 B C* D L co) read πατρός (patros, “Father”) here instead of θεοῦ (theou, “God”; found in P5 א*,2 A C3 W Θ Ψ 33 ƒ1,13 M). Although externally πατρός has relatively strong support, it is evidently an assimilation to “I came from the Father” at the beginning of v. 28, or more generally to the consistent mention of God as Father throughout this chapter (πατήρ [patēr, “Father”] occurs eleven times in this chapter, while θεός [theos, “God”] occurs only two other times [16:2, 30]).
  84. John 16:28 tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.
  85. John 16:28 sn The statement I am leaving the world and going to the Father is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father.
  86. John 16:29 tn Or “openly.”
  87. John 16:29 tn Or “not in parables.” or “not in metaphors.”sn How is the disciples’ reply to Jesus now you are speaking plainly and not in obscure figures of speech to be understood? Their claim to understand seems a bit impulsive. It is difficult to believe that the disciples have really understood the full implications of Jesus’ words, although it is true that he spoke to them plainly and not figuratively in 16:26-28. The disciples will not fully understand all that Jesus has said to them until after his resurrection, when the Holy Spirit will give them insight and understanding (16:13).
  88. John 16:30 tn Grk “all things.”
  89. John 16:30 tn Grk “and have no need of anyone.”
  90. John 16:30 tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
  91. John 16:30 tn Or “By this.”
  92. John 16:31 tn Grk “Jesus answered them.”
  93. John 16:32 tn Grk “an hour.”
  94. John 16:32 tn Grk “each one to his own”; the word “home” is not in the Greek text but is implied. The phrase “each one to his own” may be completed in a number of different ways: “each one to his own property”; “each one to his own family”; or “each one to his own home.” The last option seems to fit most easily into the context and so is used in the translation.
  95. John 16:32 sn The proof of Jesus’ negative evaluation of the disciples’ faith is now given: Jesus foretells their abandonment of him at his arrest, trials, and crucifixion (I will be left alone). This parallels the synoptic accounts in Matt 26:31 and Mark 14:27 when Jesus, after the last supper and on the way to Gethsemane, foretold the desertion of the disciples as a fulfillment of Zech 13:7: “Strike the shepherd, and the sheep will be scattered.” Yet although the disciples would abandon Jesus, he reaffirmed that he was not alone, because the Father was still with him.
  96. John 16:32 tn Grk “And” (but with some contrastive force).
  97. John 16:32 tn Grk “the Father.”
  98. John 16:33 tn The one Greek term θλῖψις (thlipsis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.
  99. John 16:33 tn Or “but be courageous.”
  100. John 16:33 tn Or “I am victorious over the world,” or “I have overcome the world.”sn The Farewell Discourse proper closes on the triumphant note I have conquered the world, which recalls 1:5 (in the prologue): “the light shines on in the darkness, but the darkness has not mastered it.” Jesus’ words which follow in chap. 17 are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.
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Psalm 119:65-80

ט (Tet)

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

י (Yod)

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

Footnotes:

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

The Lord has worked[a] everything for his own ends[b]
even the wicked for the day of disaster.[c]
The Lord abhors[d] every arrogant person;[e]
rest assured[f] that they will not go unpunished.[g]

Footnotes:

  1. Proverbs 16:4 tn The Hebrew verb פָּעַל (paʿal) means “to work out; to bring about; to accomplish.” As the perfect form of a dynamic root, it is past or perfective. By using a past nuance, the proverb asserts that this is not just something that will work out some day. It affirms that God has done so and views this action as prototypical of what God does. Elsewhere with this verb, the preposition ל (lamed) indicates the purpose of the work (when followed by an infinitive, e.g. Exod 15:7), or who the action was for/against (when followed by a person, e.g. Isa 26:12). In the only other case where the verb פָּעַל (paʿal) has a direct object and the preposition ל (lamed) it means to make, or modify, the thing into something else (Ps 7:13). Applying that same syntax here could mean “God has turned everything to his own purpose.” God has done so by turning what was meant to harm into good (as with Joseph, Gen 50:20) and here by preparing the wicked for disaster. If it means to turn one thing into another, then the verse affirms God’s sovereignty while not making him directly responsible for evil acts chosen by the wicked.
  2. Proverbs 16:4 tc The Latin Vulgate implies the form לְמַעֲנֵהוּ (lemaʿanehu) “for his/its sake/purpose” rather than the Masoretic text’s לַמַּעֲנֵהוּ (lammaʿanehu) “for his/its purpose/answer.” Both are reading the same consonantal text but understanding the vowels differently. tn At the core of the phrase לַמַּעֲנֵהוּ (lammaʿanehu) in the Masoretic text, lies the word מַעֲנֶה (maʿaneh), which is proposed to mean “answer” or “purpose.” HALOT proposes that they are two homonyms (HALOT I, 614) going back to different homonymous verbal roots. If this is the noun meaning “answer,” it may imply the consequence. God ensures that everyone’s actions and the consequences of those actions correspond—certainly the wicked for the day of calamity. In God’s order there is just retribution for every act.
  3. Proverbs 16:4 sn This is an example of synthetic parallelism (“A, what’s more B”). The A-line affirms a truth, and the B-line expands on it with a specific application about the wicked—whatever disaster comes their way is an appropriate correspondent for their life.
  4. Proverbs 16:5 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) is a subjective genitive: “the Lord abhors.”
  5. Proverbs 16:5 tn Heb “everyone of proud of heart.” The noun לֵב (lev, “heart, mind”) represents what one does with the לֵב, i.e., thinking and feeling, and here refers to the attitude of someone’s spirit. It acts as a genitive of specification, “proud in the heart.” The phrase refers to that class of people who are arrogant, those who set themselves presumptuously against God (e.g., 2 Chr 26:16; Ps 131:1; Prov 18:12).
  6. Proverbs 16:5 tn Heb “hand to hand.” This idiom means “you can be assured” (e.g., Prov 11:21).
  7. Proverbs 16:5 tn The B-line continues the A-line, stating the eventual outcome of the Lord’s abhorrence of arrogance—he will punish them. “Will not go unpunished” is an understatement (tapeinosis) to stress first that they will certainly be punished; whereas those who humble themselves before God in faith will not be punished.tc The LXX has inserted two couplets here: “The beginning of a good way is to do justly, // and it is more acceptable with God than to do sacrifices; // he who seeks the Lord will find knowledge with righteousness, // and they who rightly seek him will find peace.” C. H. Toy reminds the reader that there were many proverbs in existence that sounded similar to those in the book of Proverbs; these lines are in the Greek OT as well as in Sirach (Proverbs [ICC], 321-22).
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The Daily Audio Bible Reading for Thursday May 26, 2022 (NIV)

2 Samuel 9-11

David Finds Mephibosheth

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

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

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

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

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

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

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

David and the Ammonites

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

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

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

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

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

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

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

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

David Commits Adultery with Bathsheba

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

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

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

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

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

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

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

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

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

Footnotes:

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

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John 15

The Vine and the Branches

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

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

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

The World’s Hatred

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

Footnotes:

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

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Psalm 119:49-64

ז (Zayin)

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

ח (Khet)

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

Footnotes:

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

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Proverbs 16:1-3

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

Footnotes:

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

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The Daily Audio Bible Reading for Wednesday May 25, 2022 (NIV)

2 Samuel 7-8

The Lord Establishes a Covenant with David

The king settled into his palace,[a] for the Lord gave him relief[b] from all his enemies on all sides.[c] The king said to Nathan the prophet, “Look! I am living in a palace made from cedar, while the ark of God sits in the middle of a tent.” Nathan replied to the king, “You should go[d] and do whatever you have in mind,[e] for the Lord is with you.” That night the Lord’s message came to Nathan, “Go, tell my servant David, ‘This is what the Lord has said: Do you really intend to build a house for me to live in? I have not lived in a house from the time I brought the Israelites up from Egypt to the present day. Instead, I was traveling with them and living in a tent.[f] Wherever I moved among all the Israelites, I did not say[g] to any of their leaders[h] whom I appointed to care for[i] my people Israel, “Why have you not built me a house made from cedar?”’

“So now, say this to my servant David, ‘This is what the Lord of Heaven’s Armies has said: I took you from the pasture and from your work as a shepherd[j] to make you leader of my people Israel. I was with you wherever you went, and I defeated[k] all your enemies before you. Now I will make you as famous as the great men of the earth.[l] 10 I will establish a place for my people Israel and settle[m] them there; they will live there and not be disturbed[n] anymore. Violent men[o] will not oppress them again, as they did in the beginning 11 and during the time when I appointed judges to lead my people Israel. Instead, I will give you relief[p] from all your enemies. The Lord declares[q] to you that he himself[r] will build a dynastic house[s] for you. 12 When the time comes for you to die,[t] I will raise up your descendant, one of your own sons, to succeed you,[u] and I will establish his kingdom. 13 He will build a house for my name, and I will make his dynasty permanent.[v] 14 I will become his father and he will become my son. When he sins, I will correct him with the rod of men and with wounds inflicted by human beings. 15 But my loyal love will not be removed from him as I removed it from Saul, whom I removed from before you. 16 Your house and your kingdom will stand before me[w] permanently; your dynasty[x] will be permanent.’” 17 Nathan told David all these words that were revealed to him.[y]

David Offers a Prayer to God

18 King David went in, sat before the Lord, and said, “Who am I, O Sovereign Lord, and what is my family,[z] that you should have brought me to this point? 19 And you didn’t stop there, O Lord God! You have also spoken about the future of your servant’s family.[aa] Is this your usual way of dealing with men,[ab] O Sovereign Lord? 20 What more can David say to you? You have given your servant special recognition,[ac] O Sovereign Lord! 21 For the sake of your promise and according to your purpose[ad] you have done this great thing in order to reveal it to your servant.[ae] 22 Therefore you are great, O Sovereign Lord, for there is none like you. There is no God besides you! What we have heard is true.[af] 23 Who is like your people, Israel, a unique nation[ag] on the earth? Their God[ah] went[ai] to claim[aj] a nation for himself and to make a name for himself! You did great and awesome acts for your land,[ak] before your people whom you delivered for yourself from the Egyptian empire and its gods.[al] 24 You made Israel your very own people for all time.[am] You, O Lord, became their God. 25 So now, O Lord God, make this promise you have made about your servant and his family a permanent reality.[an] Do as you promised,[ao] 26 so you may gain lasting fame,[ap] as people say,[aq] ‘The Lord of Heaven’s Armies is God over Israel!’ The dynasty[ar] of your servant David will be established before you, 27 for you, O Lord of Heaven’s Armies, the God of Israel, have told[as] your servant, ‘I will build you a dynastic house.’[at] That is why your servant has had the courage[au] to pray this prayer to you. 28 Now, O Sovereign Lord, you are the true God.[av] May your words prove to be true![aw] You have made this good promise to your servant.[ax] 29 Now be willing to bless your servant’s dynasty[ay] so that it may stand permanently before you, for you, O Sovereign Lord, have spoken. By your blessing may your servant’s dynasty be blessed from now on into the future!”[az]

David Subjugates Nearby Nations

Later David defeated the Philistines and subdued them. David took Metheg Ammah[ba] from the Philistines.[bb] He defeated the Moabites. He made them lie on the ground and then used a rope to measure them off. He put two-thirds of them to death and spared the other third.[bc] The Moabites became David’s subjects and brought tribute.[bd] David defeated King Hadadezer son of Rehob of Zobah when he came to reestablish[be] his authority[bf] over the Euphrates[bg] River. David seized from him 1,700 charioteers[bh] and 20,000 infantrymen. David cut the hamstrings of all but 100 of the chariot horses.[bi] The Arameans of Damascus came to help King Hadadezer of Zobah, but David killed 22,000 of the Arameans. David placed garrisons in the territory of the Arameans of Damascus; the Arameans became David’s subjects and brought tribute. The Lord protected[bj] David wherever he campaigned.[bk] David took the golden shields that belonged to Hadadezer’s servants and brought them to Jerusalem.[bl] From Tebah[bm] and Berothai, Hadadezer’s cities, King David took a great deal of bronze.

When King Toi[bn] of Hamath heard that David had defeated the entire army of Hadadezer, 10 he[bo] sent his son Joram[bp] to King David to extend his best wishes[bq] and to pronounce a blessing on him for his victory over Hadadezer, for Toi had been at war with Hadadezer.[br] He brought with him various items made of silver, gold, and bronze.[bs] 11 King David dedicated these things to the Lord,[bt] along with the dedicated silver and gold that he had taken from[bu] all the nations that he had subdued, 12 including[bv] Edom,[bw] Moab, the Ammonites, the Philistines, and Amalek. This also included some of the plunder taken from[bx] King Hadadezer son of Rehob of Zobah.

13 David became famous[by] when he returned from defeating the Edomites[bz] in the Valley of Salt; he defeated[ca] 18,000 in all. 14 He placed garrisons throughout Edom,[cb] and all the Edomites became David’s subjects. The Lord protected David wherever he campaigned. 15 David reigned over all Israel; he guaranteed justice for all his people.[cc]

David’s Cabinet

16 Joab son of Zeruiah was general in command of[cd] the army; Jehoshaphat son of Ahilud was secretary; 17 Zadok son of Ahitub and Ahimelech son of Abiathar[ce] were priests; Seraiah was scribe; 18 Benaiah son of Jehoiada supervised[cf] the Kerethites and Pelethites; and David’s sons were priests.[cg]

Footnotes:

  1. 2 Samuel 7:1 tn Heb “house” (also in the following verse).
  2. 2 Samuel 7:1 tn Or “rest.”
  3. 2 Samuel 7:1 tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.
  4. 2 Samuel 7:3 tc Several medieval Hebrew mss and the Syriac Peshitta lack this word.
  5. 2 Samuel 7:3 tn Heb “all that is in your heart.”
  6. 2 Samuel 7:6 tn Heb “in a tent and in a dwelling.” The expression is a hendiadys, using two terms to express one idea.
  7. 2 Samuel 7:7 tn Heb “Did I speak a word?” In the Hebrew text the statement is phrased as a rhetorical question.
  8. 2 Samuel 7:7 tn Heb “tribes of Israel” (so KJV, NASB, NCV), but the parallel passage in 1 Chr 17:6 has “judges of Israel.”
  9. 2 Samuel 7:7 tn Heb “whom I commanded to shepherd” (so NIV, NRSV).
  10. 2 Samuel 7:8 tn Heb “and from after the sheep.”
  11. 2 Samuel 7:9 tn Heb “cut off.”
  12. 2 Samuel 7:9 tn Heb “and I will make for you a great name like the name of the great ones who are in the earth.”
  13. 2 Samuel 7:10 tn Heb “plant.”
  14. 2 Samuel 7:10 tn Heb “shaken.”
  15. 2 Samuel 7:10 tn Heb “the sons of violence.”
  16. 2 Samuel 7:11 tn Or “rest.”
  17. 2 Samuel 7:11 tn In the Hebrew text the verb is apparently perfect with vav consecutive, which would normally suggest a future sense (“he will declare”; so the LXX, ἀπαγγελεῖ [apangelei]). But the context seems instead to call for a present or past nuance (“he declares” or “he has declared”). The synoptic passage in 1 Chr 17:10 has וָאַגִּד (vaʾaggid, “and I declared”). The construction used in 2 Sam 7:11 highlights this important statement.
  18. 2 Samuel 7:11 tn Heb “the Lord.”
  19. 2 Samuel 7:11 tn Heb “house,” but used here in a metaphorical sense, referring to a royal dynasty. Here the Lord’s use of the word plays off the literal sense that David had in mind as he contemplated building a temple for the Lord. To reflect this in the English translation the adjective “dynastic” has been supplied.
  20. 2 Samuel 7:12 tn Heb, “when your days are full and you lie down with your ancestors.”
  21. 2 Samuel 7:12 tn Heb “your seed after you who comes out from your insides.”
  22. 2 Samuel 7:13 tn Heb “and I will establish the throne of his kingdom permanently.”
  23. 2 Samuel 7:16 tc Heb “before you.” A few medieval Hebrew mss read instead “before me,” which makes better sense contextually. (See also the LXX and the Syriac Peshitta.) The MT reading is probably the result of dittography (note the כ [kaf] at the beginning of the next form), with the extra כ then being interpreted as a pronominal suffix.
  24. 2 Samuel 7:16 tn Heb “throne.”
  25. 2 Samuel 7:17 tn Heb “according to all these words and according to all this revelation, so Nathan said to David.”
  26. 2 Samuel 7:18 tn Heb “house.”
  27. 2 Samuel 7:19 tn Heb “and this was small in your eyes, O Lord God, so you spoke concerning the house of your servant for a distance.”
  28. 2 Samuel 7:19 tn Heb “and this [is] the law of man”; KJV “is this the manner of man, O Lord God?”; NAB “this too you have shown to man”; NRSV “May this be instruction for the people, O Lord God!” This part of the verse is very enigmatic; no completely satisfying solution has yet been suggested. The present translation tries to make sense of the MT by understanding the phrase as a question that underscores the uniqueness of God’s dealings with David as described here. The parallel passage in 1 Chr 17:17 reads differently (see the note there).
  29. 2 Samuel 7:20 tn Heb “and you know your servant.” The verb here refers to recognizing another in a special way and giving them special treatment (see 1 Chr 17:18). Some English versions take this to refer to the Lord’s knowledge of David himself: CEV “you know my thoughts”; NLT “know what I am really like.”
  30. 2 Samuel 7:21 tn Heb “for the sake of your word and according to your heart.”
  31. 2 Samuel 7:21 tn Heb “to make known, your servant.”
  32. 2 Samuel 7:22 tn Heb “in all which we heard with our ears.” The phrase translated “in all” בְּכֹל (bekhol) should probably be emended to “according to all” כְּכֹל (kekhol).
  33. 2 Samuel 7:23 tn Heb “a nation, one.”
  34. 2 Samuel 7:23 tn Heb “whose God” or “because God.” In the Hebrew text this clause is subordinated to what precedes. The clauses are separated in the translation for stylistic reasons.
  35. 2 Samuel 7:23 tn The verb is plural in Hebrew, agreeing grammatically with the divine name, which is a plural of degree.
  36. 2 Samuel 7:23 tn Heb “redeem.”
  37. 2 Samuel 7:23 tn Heb “and to do for you [plural form] the great [thing] and awesome [things] for your land.”
  38. 2 Samuel 7:23 tn Heb “from Egypt, nations and their gods.” The LXX has “nations and tents,” which reflects a mistaken metathesis of letters in אֶלֹהָיו (ʾelohayv, “its gods”) and אֹהָלָיו (ʾohalayv, “its tents”).
  39. 2 Samuel 7:24 tn Heb “and you established for yourself your people Israel for yourself for a people permanently.”
  40. 2 Samuel 7:25 tn Heb “and now, O Lord God, the word which you spoke concerning your servant and concerning his house, establish permanently.”
  41. 2 Samuel 7:25 tn Heb “as you have spoken.”
  42. 2 Samuel 7:26 tn Heb “and your name might be great permanently.” Following the imperative in v. 23b, the prefixed verbal form with vav conjunctive indicates purpose/result.
  43. 2 Samuel 7:26 tn Heb “saying.” The words “as people” are supplied in the translation for clarification and stylistic reasons.
  44. 2 Samuel 7:26 tn Heb “the house.” See the note on “dynastic house” in the following verse.
  45. 2 Samuel 7:27 tn Heb “have uncovered the ear of.”
  46. 2 Samuel 7:27 tn Heb “a house.” This maintains the wordplay from v. 11 (see the note on the word “house” there) and is continued in v. 29.
  47. 2 Samuel 7:27 tn Heb “has found his heart.”
  48. 2 Samuel 7:28 tn Heb “the God.” The article indicates uniqueness here.
  49. 2 Samuel 7:28 tn The translation understands the prefixed verb form as a jussive, indicating David’s wish/prayer. Another option is to take the form as an imperfect and translate “your words are true.”
  50. 2 Samuel 7:28 tn Heb “and you have spoken to your servant this good thing.”
  51. 2 Samuel 7:29 tn Heb “house” (again later in this verse). See the note on “dynastic house” in v. 27.
  52. 2 Samuel 7:29 tn Or “permanently”; cf. NLT “it is an eternal blessing.”
  53. 2 Samuel 8:1 tn Heb “the bridle of one cubit.” Many English versions treat this as a place name because the parallel text in 1 Chr 18:1 reads “Gath” (which is used by NLT here). It is possible that “the bridle of one cubit” is to be understood as “the token of surrender,” referring to the Philistine’s defeat rather than a specific place (cf. TEV, CEV).
  54. 2 Samuel 8:1 tn Heb “from the hand [i.e., control] of the Philistines.”
  55. 2 Samuel 8:2 tn Heb “and he measured [with] two [lengths] of rope to put to death and [with] the fullness of the rope to keep alive.”
  56. 2 Samuel 8:2 tn Heb “and the Moabites were servants of David, carriers of tribute.”
  57. 2 Samuel 8:3 tc The LXX has ἐπιστῆσαι (epistēsai, “cause to stand”). See the parallel text in 1 Chr 18:3.
  58. 2 Samuel 8:3 tn Heb “hand.”
  59. 2 Samuel 8:3 tn The MT does not have the name “Euphrates” in the text. It is supplied in the margin (Qere) as one of ten places where the Masoretes believed that something was “to be read although it was not written” in the text as they had received it. The ancient versions (LXX, Syriac Peshitta, Vulgate) include the word. See also the parallel text in 1 Chr 18:3.
  60. 2 Samuel 8:4 tc The LXX has “1,000 chariots and 7,000 charioteers,” a reading adopted in the text of the NIV. See the parallel text in 1 Chr 18:4.
  61. 2 Samuel 8:4 tn Heb “and David cut the hamstrings of all the chariot horses, and he left from them 100 chariot horses.”
  62. 2 Samuel 8:6 tn Or “delivered.”
  63. 2 Samuel 8:6 tn Or “wherever he went.”
  64. 2 Samuel 8:7 tc The LXX includes seventeen words (in Greek) at the end of v. 7 that are not found in the MT. The LXX addition is as follows: “And Sousakim king of Egypt took them when he came up to Jerusalem in the days of Rehoboam the son of Solomon.” This Greek reading now finds Hebrew support in 4QSama. For a reconstruction of this poorly preserved Qumran text see E. C. Ulrich, Jr., The Qumran Text of Samuel and Josephus (HSM), 45-48.
  65. 2 Samuel 8:8 tn Heb “Betah” (so KJV, NASB, NRSV), but the name should probably be corrected to “Tebah.” See the parallel text in 1 Chr 18:8.
  66. 2 Samuel 8:9 tn The name is spelled “Tou” in the parallel text in 1 Chr 18:9. NIV adopts the spelling “Tou” here.
  67. 2 Samuel 8:10 tn Heb “Toi.” The proper name has been replaced by the pronoun in the translation for stylistic reasons.
  68. 2 Samuel 8:10 tn The name appears as “Hadoram” in the parallel text in 1 Chr 18:10.
  69. 2 Samuel 8:10 tn Heb “to ask concerning him for peace.”
  70. 2 Samuel 8:10 tn Heb “and to bless him because he fought with Hadadezer and defeated him, for Hadadezer was a man of battles with Toi.”
  71. 2 Samuel 8:10 tn Heb “and in his hand were items of silver and items of gold and items of bronze.”
  72. 2 Samuel 8:11 tn Heb “also them King David made holy to the Lord.”
  73. 2 Samuel 8:11 tn Heb “with the silver and the gold that he had dedicated from.”
  74. 2 Samuel 8:12 tn Heb “from.”
  75. 2 Samuel 8:12 tc Heb “Aram.” A few Hebrew mss along with the LXX and Syriac read “Edom” (cf. 2 Sam 8:14 and 1 Chr 18:11). Aram and Edom are spelled similarly, the difference being a ד (dalet) vs. a ר (resh). Besides the textual witnesses, the geography in v. 13, the Valley of Salt, fits Edom and not Aram.
  76. 2 Samuel 8:12 tn Heb “and from the plunder of.”
  77. 2 Samuel 8:13 tn Heb “made a name.”
  78. 2 Samuel 8:13 tc See the note on “Aram” in v. 12.
  79. 2 Samuel 8:13 tn The words “he defeated” are supplied in the translation for stylistic reasons.
  80. 2 Samuel 8:14 tc The MT is repetitious here: “He placed in Edom garrisons; in all Edom he placed garrisons.” The Vulgate lacks “in all Edom”; most of the Greek tradition (with the exception of the Lucianic recension and the recension of Origen) and the Syriac Peshitta lack “he placed garrisons.” The MT reading appears here to be the result of a conflation of variant readings.
  81. 2 Samuel 8:15 tn Heb “and David was doing what is just and fair for all his people.”
  82. 2 Samuel 8:16 tn Heb “was over.”
  83. 2 Samuel 8:17 tc Here Ahimelech is called “the son of Abiathar,” but NCV, CEV, and REB reverse this to conform with 1 Sam 22:20. Most recent English versions (e.g., NAB, NASB, NIV, NRSV, NLT) retain the order found in the MT.
  84. 2 Samuel 8:18 tc The translation follows the Syriac Peshitta, Targum, and Vulgate in reading “over,” rather than the simple conjunction that appears in MT. See also the parallel passage in 1 Chr 18:17.
  85. 2 Samuel 8:18 sn That David’s sons could have been priests, in light of the fact that they were not of the priestly lineage, is strange. One must assume either (1) that the word “priest” (כֹּהֵן, kohen) during this period of time could be used in a broader sense of “chief ruler” (KJV); “chief minister” (ASV, NASB), or “royal adviser” (NIV), perhaps based on the parallel passage in 1 Chr 18:17 which has “the king’s leading officials”, or (2) that in David’s day members of the king’s family could function as a special category of “priests” (cf. NLT “priestly leaders”). The latter option seems to be the more straightforward way of understanding the word in 2 Sam 8:18.
New English Translation (NET)

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John 14:15-31

Teaching on the Holy Spirit

15 “If you love me, you will obey[a] my commandments.[b] 16 Then[c] I will ask the Father, and he will give you another Advocate[d] to be with you forever— 17 the Spirit of truth, whom the world cannot accept,[e] because it does not see him or know him. But you know him, because he resides[f] with you and will be[g] in you.

18 “I will not abandon[h] you as orphans,[i] I will come to you.[j] 19 In a little while[k] the world will not see me any longer, but you will see me; because I live, you will live too. 20 You will know at that time[l] that I am in my Father and you are in me and I am in you. 21 The person who has my commandments and obeys[m] them is the one who loves me.[n] The one[o] who loves me will be loved by my Father, and I will love him and will reveal[p] myself to him.”

22 “Lord,” Judas (not Judas Iscariot)[q] said,[r] “what has happened that you are going to reveal[s] yourself to us and not to the world?” 23 Jesus replied,[t] “If anyone loves me, he will obey[u] my word, and my Father will love him, and we will come to him and take up residence with him.[v] 24 The person who does not love me does not obey[w] my words. And the word[x] you hear is not mine, but the Father’s who sent me.

25 “I have spoken these things while staying[y] with you. 26 But the Advocate,[z] the Holy Spirit, whom the Father will send in my name, will teach you[aa] everything,[ab] and will cause you to remember everything[ac] I said to you.

27 “Peace I leave with you;[ad] my peace I give to you; I do not give it[ae] to you as the world does.[af] Do not let your hearts be distressed or lacking in courage.[ag] 28 You heard me say to you,[ah] ‘I am going away and I am coming back to you.’ If you loved me, you would be glad[ai] that I am going to the Father, because the Father is greater than I am.[aj] 29 I have told you now before it happens, so that when it happens you may believe.[ak] 30 I will not speak with you much longer,[al] for the ruler of this world is coming.[am] He has no power over me,[an] 31 but I am doing just what the Father commanded me, so that the world may know[ao] that I love the Father.[ap] Get up, let us go from here.[aq]

Footnotes:

  1. John 14:15 tn Or “will keep.”
  2. John 14:15 sn Jesus’ statement If you love me, you will obey my commandments provides the transition between the promises of answered prayer which Jesus makes to his disciples in vv. 13-14 and the promise of the Holy Spirit which is introduced in v. 16. Obedience is the proof of genuine love.
  3. John 14:16 tn Here καί (kai) has been translated as “Then” to reflect the implied sequence in the discourse.
  4. John 14:16 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklētos). Finding an appropriate English translation for παράκλητος is a very difficult task. No single English word has exactly the same range of meaning as the Greek word. “Comforter,” used by some of the older English versions, appears to be as old as Wycliffe. But today it suggests a quilt or a sympathetic mourner at a funeral. “Counselor” is adequate, but too broad, in contexts like “marriage counselor” or “camp counselor.” “Helper” or “Assistant” could also be used, but could suggest a subordinate rank. “Advocate,” the word chosen for this translation, has more forensic overtones than the Greek word does, although in John 16:5-11 a forensic context is certainly present. Because an “advocate” is someone who “advocates” or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected in spite of the drawbacks.
  5. John 14:17 tn Or “cannot receive.”
  6. John 14:17 tn Or “he remains.”
  7. John 14:17 tc Some early and significant witnesses (P66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses (P66c,75vid א A D1 L Θ Ψ ƒ13 33vid M as well as several versions and fathers), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both P66 and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.
  8. John 14:18 tn Or “leave.”
  9. John 14:18 tn The entire phrase “abandon you as orphans” could be understood as an idiom meaning, “leave you helpless.”
  10. John 14:18 sn I will come to you. Jesus had spoken in 14:3 of going away and coming again to his disciples. There the reference was both to the parousia (the second coming of Christ) and to the postresurrection appearances of Jesus to the disciples. Here the postresurrection appearances are primarily in view, since Jesus speaks of the disciples “seeing” him after the world can “see” him no longer in the following verse. But many commentators have taken v. 18 as a reference to the coming of the Spirit, since this has been the topic of the preceding verses. Still, vv. 19-20 appear to contain references to Jesus’ appearances to the disciples after his resurrection. It may well be that another Johannine double meaning is found here, so that Jesus ‘returns’ to his disciples in one sense in his appearances to them after his resurrection, but in another sense he ‘returns’ in the person of the Holy Spirit to indwell them.
  11. John 14:19 tn Grk “Yet a little while, and.”
  12. John 14:20 tn Grk “will know in that day.”sn At that time could be a reference to the parousia (second coming of Christ). But the statement in 14:19, that the world will not see Jesus, does not fit. It is better to take this as the postresurrection appearances of Jesus to his disciples (which has the advantage of taking in a little while in v. 19 literally).
  13. John 14:21 tn Or “keeps.”
  14. John 14:21 tn Grk “obeys them, that one is the one who loves me.”
  15. John 14:21 tn Grk “And the one.” Here the conjunction καί (kai) has not been translated to improve the English style.
  16. John 14:21 tn Or “will disclose.”
  17. John 14:22 tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.sn This is a parenthetical comment by the author.
  18. John 14:22 tn Grk “said to him.”
  19. John 14:22 tn Or “disclose.”sn The disciples still expected at this point that Jesus, as Messiah, was going to reveal his identity as such to the world (cf. 7:4).
  20. John 14:23 tn Grk “answered and said to him.”
  21. John 14:23 tn Or “will keep.”
  22. John 14:23 tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.
  23. John 14:24 tn Or “does not keep.”
  24. John 14:24 tn Or “the message.”
  25. John 14:25 tn Or “while remaining” or “while residing.”
  26. John 14:26 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklētos). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.
  27. John 14:26 tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.
  28. John 14:26 tn Grk “all things.”
  29. John 14:26 tn Grk “all things.”
  30. John 14:27 sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.
  31. John 14:27 tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.
  32. John 14:27 tn Grk “not as the world gives do I give to you.”
  33. John 14:27 tn Or “distressed or fearful and cowardly.”
  34. John 14:28 tn Or “You have heard that I said to you.”
  35. John 14:28 tn Or “you would rejoice.”
  36. John 14:28 sn Jesus’ statement the Father is greater than I am has caused much christological and trinitarian debate. Although the Arians appealed to this text to justify their subordinationist Christology, it seems evident that by the fact Jesus compares himself to the Father, his divine nature is taken for granted. There have been two orthodox interpretations: (1) The Son is eternally generated while the Father is not: Origen, Tertullian, Athanasius, Hilary, etc. (2) As man the incarnate Son was less than the Father: Cyril of Alexandria, Ambrose, Augustine. In the context of the Fourth Gospel the second explanation seems more plausible. But why should the disciples have rejoiced? Because Jesus was on the way to the Father who would glorify him (cf. 17:4-5); his departure now signifies that the work the Father has given him is completed (cf. 19:30). Now Jesus will be glorified with that glory that he had with the Father before the world was (cf. 17:5). This should be a cause of rejoicing to the disciples because when Jesus is glorified he will glorify his disciples as well (17:22).
  37. John 14:29 sn Jesus tells the disciples that he has told them all these things before they happen, so that when they do happen the disciples may believe. This does not mean they had not believed prior to this time; over and over the author has affirmed that they have (cf. 2:11). But when they see these things happen, their level of trust in Jesus will increase and their concept of who he is will expand. The confession of Thomas in 20:28 is representative of this increased understanding of who Jesus is. Cf. John 13:19.
  38. John 14:30 tn Grk “I will no longer speak many things with you.”
  39. John 14:30 sn The ruler of this world is a reference to Satan.
  40. John 14:30 tn Grk “in me he has nothing.”
  41. John 14:31 tn Or “may learn.”
  42. John 14:31 tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.
  43. John 14:31 sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.
New English Translation (NET)

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Psalm 119:33-48

ה (He)

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

ו (Vav)

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

Footnotes:

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

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Proverbs 15:33

33 The fear of the Lord provides wise instruction,[a]
and before honor comes humility.[b]

Footnotes:

  1. Proverbs 15:33 tn Heb “[is] instruction of wisdom” (KJV and NASB similar). The noun translated “wisdom” is an attributive genitive: “wise instruction.”sn The idea of the first line is similar to Prov 1:7 and 9:10. Here it may mean that the fear of the Lord results from the discipline of wisdom, just as easily as it may mean that the fear of the Lord leads to the discipline of wisdom. The second reading harmonizes with the theme in the book that the fear of the Lord is the starting point.
  2. Proverbs 15:33 tn Heb “[is] humility” (so KJV). The second clause is a parallel idea in that it stresses how one thing leads to another—humility to honor. Humble submission in faith to the Lord brings wisdom and honor.
New English Translation (NET)

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