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The Daily Audio Bible Reading for Sunday November 26, 2023 (NIV)

Daniel 2:24-3:30

24 Then Daniel went in to see[a] Arioch (whom the king had appointed to destroy the wise men of Babylon). He came[b] and said to him, “Don’t destroy the wise men of Babylon! Escort me[c] to the king, and I will disclose the interpretation to him.”[d]

25 So Arioch quickly ushered Daniel into the king’s presence, saying to him, “I[e] have found a man from the captives of Judah who can make known the interpretation to the king.” 26 The king then asked Daniel (whose name was also Belteshazzar), “Are you able to make known to me the dream that I saw, as well as its interpretation?” 27 Daniel replied to the king, “The mystery that the king is asking about is such that no wise men, astrologers, magicians, or diviners can possibly disclose it to the king. 28 However, there is a God in heaven who reveals mysteries,[f] and he has made known to King Nebuchadnezzar what will happen in the times to come.[g] The dream and the visions you had while lying on your bed[h] are as follows:

29 “As for you, O king, while you were in your bed your thoughts turned to future things.[i] The revealer of mysteries has made known to you what will take place. 30 As for me, this mystery was revealed to me not because I possess more wisdom[j] than any other living person, but so that the king may understand[k] the interpretation and comprehend the thoughts of your mind.[l]

31 “You, O king, were watching as a great statue—one[m] of impressive size and extraordinary brightness—was standing before you. Its appearance caused alarm. 32 As for that statue, its head was of fine gold, its chest and arms were of silver, its belly and thighs were of bronze. 33 Its legs were of iron; its feet were partly of iron and partly of clay.[n] 34 You were watching as[o] a stone was cut out,[p] but not by human hands. It struck the statue on its iron and clay feet, breaking them in pieces. 35 Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction[q] and became like chaff from the summer threshing floors that the wind carries away. Not a trace of them could be found. But the stone that struck the statue became a large mountain that filled the entire earth. 36 This was the dream. Now we[r] will set forth before the king its interpretation.

Daniel Interprets Nebuchadnezzar’s Dream

37 “You, O king, are the king of kings. The God of heaven has granted you sovereignty, power, strength, and honor. 38 Wherever human beings,[s] wild animals,[t] and birds of the sky live—he has given them into your power.[u] He has given you authority over them all. You are the head of gold. 39 Now after you another kingdom[v] will arise, one inferior to yours. Then a third kingdom, one of bronze, will rule in all the earth. 40 Then there will be a fourth kingdom, one strong like iron. Just like iron breaks in pieces and shatters everything, and as iron breaks in pieces[w] all these metals,[x] so it will break in pieces and crush the others.[y] 41 In that you were seeing feet and toes[z] partly of wet clay[aa] and partly of iron, so this will be a divided kingdom. Some of the strength of iron will be in it, for you saw iron mixed with wet clay.[ab] 42 In that the toes of the feet were partly of iron and partly of clay, the latter stages of this kingdom will be partly strong and partly fragile. 43 And[ac] in that you saw iron mixed with wet clay, so people will be mixed[ad] with one another[ae] without adhering to one another, just as[af] iron does not mix with clay. 44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever. 45 You saw that a stone was cut from a mountain, but not by human hands; it smashed the iron, bronze, clay, silver, and gold into pieces. The great God has made known to the king what will occur in the future.[ag] The dream is certain, and its interpretation is reliable.”

46 Then King Nebuchadnezzar bowed down with his face to the ground[ah] and paid homage to Daniel. He gave orders to offer sacrifice and incense to him. 47 The king replied to Daniel, “Certainly your God is a God of gods and Lord of kings and revealer of mysteries, for you were able to reveal this mystery!” 48 Then the king elevated Daniel to high position and bestowed on him many marvelous gifts. He granted him authority over the entire province of Babylon and made him the main prefect over all the wise men of Babylon. 49 And at Daniel’s request, the king[ai] appointed Shadrach, Meshach, and Abednego over the administration of the province of Babylon. Daniel himself served in the king’s court.[aj]

Daniel’s Friends Are Tested

3 [ak] King Nebuchadnezzar had a golden[al] statue made.[am] It was 90 feet[an] tall and 9 feet[ao] wide. He erected it on the plain of Dura in the province of Babylon. 2 Then King Nebuchadnezzar sent out a summons to assemble the satraps, prefects, governors, counselors, treasurers, judges, magistrates,[ap] and all the other authorities of the province to attend the dedication of the statue that he[aq] had erected. 3 So the satraps, prefects, governors, counselors, treasurers, judges, magistrates, and all the other provincial authorities assembled for the dedication of the statue that King Nebuchadnezzar had erected. They were standing in front of the statue that Nebuchadnezzar had erected.[ar]

4 Then the herald[as] made a loud[at] proclamation: “To you, O peoples, nations, and language groups, the following command is given:[au] 5 When you hear the sound of the horn, flute, zither,[av] trigon, harp, pipes, and all kinds of music, you must[aw] bow down and pay homage to the golden statue that King Nebuchadnezzar has erected. 6 Whoever does not bow down and pay homage will immediately[ax] be thrown into the midst of a furnace of blazing fire!” 7 Therefore when they all[ay] heard the sound of the horn, flute, zither, trigon, harp, pipes,[az] and all kinds of music, all the peoples, nations, and language groups began bowing down and paying homage to the golden statue that King Nebuchadnezzar had erected.

8 Now[ba] at that time certain[bb] Chaldeans came forward and brought malicious accusations against[bc] the Jews. 9 They said[bd] to King Nebuchadnezzar, “O king, live forever![be] 10 You have issued an edict, O king, that everyone must bow down and pay homage to the golden statue when they hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music. 11 And whoever does not bow down and pay homage must be thrown into the midst of a furnace of blazing fire. 12 But there are Jewish men whom you appointed over the administration of the province of Babylon—Shadrach, Meshach, and Abednego—and these men[bf] have not shown proper respect to you, O king. They don’t serve your gods and they don’t pay homage to the golden statue that you have erected.”

13 Then Nebuchadnezzar in a fit of rage[bg] demanded that they bring[bh] Shadrach, Meshach, and Abednego before him. So they brought them[bi] before the king. 14 Nebuchadnezzar said to them, “Is it true, Shadrach, Meshach, and Abednego, that you don’t serve my gods and that you don’t pay homage to the golden statue that I erected? 15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?”[bj] 16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar,[bk] “We do not need to give you a reply[bl] concerning this. 17 If[bm] our God whom we are serving exists,[bn] he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well. 18 But if he does not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

19 Then Nebuchadnezzar was filled with rage, and his disposition changed[bo] toward Shadrach, Meshach, and Abednego. He gave orders[bp] to heat the furnace seven times hotter than it was normally heated. 20 He ordered strong[bq] soldiers in his army to tie up Shadrach, Meshach, and Abednego and to throw them into the furnace of blazing fire. 21 So those men were tied up while still wearing their cloaks, trousers, turbans, and other clothes,[br] and were thrown into the furnace[bs] of blazing fire. 22 But since the king’s command was so urgent, and the furnace was so excessively hot, the men who escorted[bt] Shadrach, Meshach, and Abednego were killed[bu] by the leaping flames.[bv] 23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace[bw] of blazing fire while still securely bound.[bx]

God Delivers His Servants

24 Then King Nebuchadnezzar was startled and quickly got up. He said to his ministers, “Wasn’t it three men that we tied up and threw[by] into[bz] the fire?” They replied to the king, “For sure, O king.” 25 He answered, “But I see four men, untied and walking around in the midst of the fire! No harm has come to them! And the appearance of the fourth is like that of a god!”[ca] 26 Then Nebuchadnezzar approached the door of the furnace of blazing fire. He called out,[cb] “Shadrach, Meshach, and Abednego, servants of the most high God, come out! Come here!”

Then Shadrach, Meshach, and Abednego emerged from the fire.[cc] 27 Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically[cd] unharmed by the fire.[ce] The hair of their heads was not singed, nor were their trousers damaged. Not even the smell of fire was to be found on them!

28 Nebuchadnezzar exclaimed,[cf] “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel[cg] and has rescued his servants who trusted in him, ignoring[ch] the edict of the king and giving up their bodies rather than[ci] serve or pay homage to any god other than their God! 29 I hereby decree[cj] that any people, nation, or language group that blasphemes[ck] the God of Shadrach, Meshach, or Abednego will be dismembered and his home reduced to rubble! For there exists no other god who can deliver in this way.” 30 Then Nebuchadnezzar[cl] promoted Shadrach, Meshach, and Abednego in the province of Babylon.

Footnotes:

  1. Daniel 2:24 tc The MT has עַל עַל (ʿal ʿal, “he entered upon”). Several medieval Hebrew mss lack the verb, although this may be due to haplography.
  2. Daniel 2:24 tc The LXX and Vulgate, along with one medieval Hebrew ms, lack this verb.
  3. Daniel 2:24 tn Aram “cause me to enter,” as also in v. 25.
  4. Daniel 2:24 tn Aram “the king.”
  5. Daniel 2:25 sn Arioch’s claim is self-serving and exaggerated. It is Daniel who came to him, and not the other way around. By claiming to have found one capable of solving the king’s dilemma, Arioch probably hoped to ingratiate himself to the king.
  6. Daniel 2:28 tn Aram “a revealer of mysteries.” The phrase serves as a quasi-title for God in Daniel.
  7. Daniel 2:28 tn Aram “in the latter days.”
  8. Daniel 2:28 tn Aram “your dream and the visions of your head upon your bed.”
  9. Daniel 2:29 tn Aram “your thoughts upon your bed went up to what will be after this.”
  10. Daniel 2:30 tn Aram “not for any wisdom which is in me more than [in] any living man.”
  11. Daniel 2:30 tn Aram “they might cause the king to know.” The impersonal plural is used here to refer to the role of God’s spirit in revealing the dream and its interpretation to the king. As J. A. Montgomery says, “it appropriately here veils the mysterious agency” (Daniel [ICC], 164-65). Subsequent narratives show both God and angels involved with Nebuchadnezzar, so “they” can be appropriate.
  12. Daniel 2:30 tn Aram “heart.”
  13. Daniel 2:31 tn Aram “an image.”
  14. Daniel 2:33 sn Clay refers to baked clay, which despite being hard was also fragile. Compare the reference in v. 41 to “wet clay.”
  15. Daniel 2:34 tn Aram “until.”
  16. Daniel 2:34 tc The LXX, Theodotion, and the Vulgate have “from a mountain,” though this is probably a harmonization with v. 45.
  17. Daniel 2:35 tn Aram “as one.” For the meaning “without distinction” see the following: F. Rosenthal, Grammar, 36, §64, and p. 93; E. Vogt, Lexicon linguae aramaicae, 60.
  18. Daniel 2:36 tn Various suggestions have been made concerning the plural “we.” It could be an editorial plural translatable as “I.” However, Daniel has portrayed himself as an agent of God, who revealed the matter (vv. 28, 30), so we can express that reality.
  19. Daniel 2:38 tn Aram “the sons of man.”
  20. Daniel 2:38 tn Aram “the beasts of the field.”
  21. Daniel 2:38 tn Aram “hand.”
  22. Daniel 2:39 sn The identity of the first kingdom is clearly Babylon. The identification of the following three kingdoms is disputed. The common view is that they represent Media, Persia, and Greece. Most conservative scholars identify them as Media-Persia, Greece, and Rome.
  23. Daniel 2:40 tc Theodotion and the Vulgate lack the phrase “and as iron breaks in pieces.”
  24. Daniel 2:40 tn The Aramaic text does not have this word, but it has been added in the translation for clarity.
  25. Daniel 2:40 tn The words “the others” are supplied from the context.
  26. Daniel 2:41 tc The LXX lacks “and toes.”
  27. Daniel 2:41 tn Aram “potter’s clay.”
  28. Daniel 2:41 tn Aram “clay of clay” (also in v. 43).
  29. Daniel 2:43 tc The present translation reads the conjunction, with most medieval Hebrew mss, LXX, Vulgate, and the Qere. The Kethib lacks the conjunction.
  30. Daniel 2:43 sn The reference to people being mixed is usually understood to refer to intermarriage.
  31. Daniel 2:43 tn Aram “with the seed of men.”
  32. Daniel 2:43 tc The present translation reads הֵיךְ דִּי (hekh di) rather than the MT הֵא־כְדִי (heʾ khedi, “even as which”). It is a case of wrong word division.
  33. Daniel 2:45 tn Aram “after this.”
  34. Daniel 2:46 tn Aram “fell on his face.”
  35. Daniel 2:49 tn Aram “and Daniel sought from the king and he appointed.”
  36. Daniel 2:49 tn Aram “was at the gate of the king.”
  37. Daniel 3:1 sn The LXX introduces this chapter with the following chronological note: “in the eighteenth year of.” Such a date would place these events at about the time of the destruction of Jerusalem in 586 b.c. (cf. 2 Kgs 25:8). However, there seems to be no real basis for associating the events of Daniel 3 with this date.
  38. Daniel 3:1 sn There is no need to think of Nebuchadnezzar’s image as being solid gold. No doubt the sense is that it was overlaid with gold (cf. Isa 40:19; Jer 10:3-4), with the result that it presented a dazzling self-compliment to the greatness of Nebuchadnezzar’s achievements.
  39. Daniel 3:1 sn According to a number of patristic authors, the image represented a deification of Nebuchadnezzar himself. This is not clear from the biblical text, however.
  40. Daniel 3:1 tn Aram “60 cubits.” Assuming a length of 18 inches for the standard cubit, the image would be 90 feet (27.4 m) high.
  41. Daniel 3:1 tn Aram “6 cubits.” Assuming a length of 18 inches for the standard cubit, the image would be 9 feet (2.74 m) wide.sn The dimensions of the image (90 feet high and 9 feet wide) imply that it did not possess normal human proportions, unless a base for the image is included in the height dimension. The ancient world knew of other tall statues. For example, the Colossus of Rhodes—the huge statue of Helios which stood (ca. 280-224 b.c.) at the entrance to the harbor at Rhodes and was one of the seven wonders of the ancient world—was said to be 70 cubits (105 ft or 32 m) in height, which would make it even taller than Nebuchadnezzar’s image.
  42. Daniel 3:2 sn The specific duties of the seven types of officials listed here (cf. vv. 3, 27) are unclear. The Aramaic words that are used are transliterations of Akkadian or Persian technical terms whose exact meanings are uncertain. The translations given here follow suggestions set forth in BDB.
  43. Daniel 3:2 tn Aram “Nebuchadnezzar the king.” The proper name and title have been replaced by the relative pronoun (“he”) in the translation for stylistic reasons.
  44. Daniel 3:3 tc The LXX and Theodotion lack the words “that Nebuchadnezzar had erected.”
  45. Daniel 3:4 tn According to BDB 1097 s.v. כָּרוֹז the Aramaic word used here is a Greek loanword, but other scholars have argued instead for a Persian derivation (HALOT 1902 s.v. *כָּרוֹז).
  46. Daniel 3:4 tn Aram “in strength.”
  47. Daniel 3:4 tn Aram “they are saying.”
  48. Daniel 3:5 sn The word zither (Aramaic קִיתָרוֹס [qitaros]), and the words for harp (Aramaic פְּסַנְתֵּרִין [pesanterin]) and pipes (Aramaic סוּמְפֹּנְיָה [sumponeyah]), are of Greek derivation. Though much has been made of this in terms of suggesting a date in the Hellenistic period for the writing of the book, it is not surprising that a few Greek cultural terms, all of them the names of musical instruments, should appear in this book. As a number of scholars have pointed out, the bigger surprise (if, in fact, the book is to be dated to the Hellenistic period) may be that there are so few Greek loanwords in Daniel.
  49. Daniel 3:5 tn The imperfect Aramaic verbs have here an injunctive nuance.
  50. Daniel 3:6 tn Aram “in that hour.”
  51. Daniel 3:7 tn Aram “all the peoples.”
  52. Daniel 3:7 tc Though not in the Aramaic text of BHS, this word appears in many medieval Hebrew mss, some LXX mss, and the Vulgate (cf. vv. 5, 10, 15).
  53. Daniel 3:8 tc This expression is absent in Theodotion.
  54. Daniel 3:8 tn Aram “men.”
  55. Daniel 3:8 tn Aram “ate the pieces of.” This is a rather vivid idiom for slander.
  56. Daniel 3:9 tn Aram “answered and said,” a common Aramaic idiom that occurs repeatedly in this chapter.
  57. Daniel 3:9 sn O king, live forever! is a comment of typical court courtesy that is not necessarily indicative of the real sentiments of the speaker. Ancient oriental court protocol could sometimes require a certain amount of hypocrisy.
  58. Daniel 3:12 sn Daniel’s absence from this scene has sparked the imagination of commentators, some of whom have suggested that perhaps he was unable to attend the dedication due to sickness or absence prompted by business. Hippolytus supposed that Daniel may have been watching from a distance.
  59. Daniel 3:13 tn Aram “in anger and wrath”; NASB “in rage and anger.” The expression is a hendiadys.
  60. Daniel 3:13 tn The Aramaic infinitive is active.
  61. Daniel 3:13 tn Aram “these men.” The pronoun is used in the translation to avoid undue repetition.
  62. Daniel 3:15 tn Aram “hand,” as also in v. 17.
  63. Daniel 3:16 tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the verse-dividing atnakh from “king” to “Nebuchadnezzar.”
  64. Daniel 3:16 tn Aram “to return a word to you.”
  65. Daniel 3:17 tc The ancient versions typically avoid the conditional element of v. 17.
  66. Daniel 3:17 tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (ʾitay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ʾitay is existence; on this point see F. Rosenthal, Grammar, 41, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power, thus their statement is rhetorically adapted to the perspective of the person they are addressing.
  67. Daniel 3:19 tn Aram “the appearance of his face was altered”; cf. NLT “his face became distorted with rage”; NAB “[his] face became livid with utter rage.”
  68. Daniel 3:19 tn Aram “he answered and said.”
  69. Daniel 3:20 tn This is sometimes taken as a comparative: “[some of the] strongest.”
  70. Daniel 3:21 sn There is a great deal of uncertainty with regard to the specific nature of these items of clothing.
  71. Daniel 3:21 tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.
  72. Daniel 3:22 tn Aram “caused to go up.”
  73. Daniel 3:22 tn The Aramaic verb is active.
  74. Daniel 3:22 tn Aram “the flame of the fire” (so KJV, ASV, NASB); NRSV “the raging flames.”
  75. Daniel 3:23 tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.
  76. Daniel 3:23 sn The deuterocanonical writings known as The Prayer of Azariah and The Song of the Three present at this point a confession and petition for God’s forgiveness and a celebration of God’s grace for the three Jewish youths in the fiery furnace. Though not found in the Hebrew/Aramaic text of Daniel, these compositions do appear in the ancient Greek versions.
  77. Daniel 3:24 tn Aram “we threw…bound.”
  78. Daniel 3:24 tn Aram “into the midst of.”
  79. Daniel 3:25 sn The phrase like that of a god is in Aramaic “like that of a son of the gods.” Many patristic writers understood this phrase in a christological sense (i.e., “the Son of God”). But it should be remembered that these are words spoken by a pagan who is seeking to explain things from his own polytheistic frame of reference; for him the phrase “like a son of the gods” is equivalent to “like a divine being.” Despite the king’s description though, the fourth person probably was an angel who had come to deliver the three men, or was a theophany.
  80. Daniel 3:26 tn Aram “answered and said.”
  81. Daniel 3:26 tn Aram “from the midst of the fire.” For stylistic reasons the words “the midst of” have been left untranslated.
  82. Daniel 3:27 tn Aram “in their bodies.”
  83. Daniel 3:27 tn Aram “the fire did not have power.”
  84. Daniel 3:28 tn Aram “answered and said.”
  85. Daniel 3:28 sn The king identifies the “son of the gods” (v. 25) as an angel. Comparable Hebrew expressions are used elsewhere in the Hebrew Bible for the members of God’s angelic assembly (see Gen 6:2, 4; Job 1:6; 2:1; 38:7; Pss 29:1; 89:6). An angel later comes to rescue Daniel from the lions (Dan 6:22).
  86. Daniel 3:28 tn Aram “they changed” or “violated.”
  87. Daniel 3:28 tn Aram “so that they might not.”
  88. Daniel 3:29 tn Aram “from me is placed an edict.”
  89. Daniel 3:29 tn Aram “speaks negligence.”
  90. Daniel 3:30 tn Aram “and the king.” The proper name has been supplied in the translation for stylistic reasons.
New English Translation (NET)

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1 Peter 4:7-5:14

Service, Suffering, and Judgment

7 For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer.[a] 8 Above all keep[b] your love for one another fervent,[c] because love covers a multitude of sins.[d] 9 Show hospitality[e] to one another without complaining. 10 Just as each one has received a gift, use it to serve one another[f] as good stewards of the varied grace of God. 11 Whoever speaks, let it be with[g] God’s words.[h] Whoever serves, do so with the strength[i] that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong[j] the glory and the power forever and ever. Amen.

12 Dear friends, do not be astonished[k] that a trial by fire is occurring among you,[l] as though something strange were happening to you. 13 But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed[m] you may also rejoice and be glad.[n] 14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory,[o] who is the Spirit of God,[p] rests[q] on you. 15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker.[r] 16 But if you suffer as a Christian,[s] do not be ashamed, but glorify[t] God that you bear such a name.[u] 17 For it is time for judgment to begin, starting with the house[v] of God. And if it starts with us, what will be the fate[w] of those who are disobedient to the gospel of God? 18 And if the righteous are barely saved, what will become of[x] the ungodly and sinners?[y] 19 So then let those who suffer according to the will of God entrust their souls to a faithful Creator as they do good.[z]

Leading and Living in God’s Flock

5 So as your fellow elder and a witness of Christ’s sufferings and as one who shares in the glory that will be revealed, I urge the elders among you: 2 Give a shepherd’s care to[aa] God’s flock among you, exercising oversight[ab] not merely as a duty[ac] but willingly under God’s direction,[ad] not for shameful profit but eagerly. 3 And do not lord it over[ae] those entrusted to you,[af] but be examples to the flock. 4 Then[ag] when the Chief Shepherd appears, you will receive the crown of glory that never fades away.

5 In the same way, you who are younger,[ah] be subject to the elders. And all of you, clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble.[ai] 6 And God will exalt you in due time,[aj] if you humble yourselves under his mighty hand[ak] 7 by casting[al] all your cares[am] on him because he cares for you. 8 Be sober and alert. Your enemy the devil, like a roaring lion,[an] is on the prowl looking for someone[ao] to devour. 9 Resist him,[ap] strong in your faith, because you know[aq] that your brothers and sisters[ar] throughout the world[as] are enduring[at] the same kinds of suffering.[au] 10 And, after you have suffered for a little while, the God of all grace who called you to his eternal glory in Christ[av] will himself restore, confirm, strengthen, and establish you.[aw] 11 To him belongs[ax] the power forever. Amen.

Final Greetings

12 Through Silvanus,[ay] whom I know to be a faithful brother,[az] I have written to you briefly, in order to encourage you and testify[ba] that this is the true grace of God. Stand fast in it.[bb] 13 The church[bc] in Babylon,[bd] chosen together with you,[be] greets you, and so does Mark, my son. 14 Greet one another with a loving kiss.[bf] Peace to all of you who are in Christ.[bg]

Footnotes:

  1. 1 Peter 4:7 tn Grk “for prayers.”
  2. 1 Peter 4:8 tn The primary verb of v. 8 is a participle (“having”) but it continues the sense of command from v. 7.
  3. 1 Peter 4:8 tn Or “constant.”
  4. 1 Peter 4:8 sn The statement of v. 8b, love covers a multitude of sins, is proverbial: It is quoted from Prov 10:12 (cf. Jas 5:20). It speaks of the forbearance that comes with love: Christian love is patient and forgiving toward the offenses of a fellow Christian (Matt 18:21-22; 1 Cor 13:4-7).
  5. 1 Peter 4:9 tn There is no main verb in this verse (“showing hospitality” translates the adjective φιλόξενοι [philoxenoi]), but it continues the sense of command from v. 7.
  6. 1 Peter 4:10 tn Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.
  7. 1 Peter 4:11 tn Grk “if anyone speaks—as God’s words.”
  8. 1 Peter 4:11 tn Or “oracles.”
  9. 1 Peter 4:11 tn Grk “if anyone serves—with strength…”
  10. 1 Peter 4:11 tn Grk “is/are.”
  11. 1 Peter 4:12 tn Or “do not be surprised, taken aback.” The same verb occurs in 4:4.
  12. 1 Peter 4:12 tn Grk “at the burning among you, occurring to you for testing.”
  13. 1 Peter 4:13 tn Grk “in the revelation of his glory.”
  14. 1 Peter 4:13 tn The verb “be glad” is used also in 1:6 and 1:8. The verbs of v. 13b are used together in Matt 5:12 and Rev 19:7.
  15. 1 Peter 4:14 tc Many mss, some of them significant and early ([א] A P 33 81 323 945 1241 1739 pm bo), add καὶ δυνάμεως (kai dunameōs; “and of power”) here. The shorter reading is supported by P72 B K L Ψ 049 pm). Although the evidence is evenly divided, the longer reading looks to be an explanatory or liturgical expansion on the text and for this reason should be considered secondary.
  16. 1 Peter 4:14 tn Grk “the Spirit of glory and of God.”
  17. 1 Peter 4:14 sn A quotation taken from Isa 11:2.
  18. 1 Peter 4:15 tn The meaning of the Greek word used here is uncertain. It may mean “spy, informer,” “revolutionary,” or “defrauder, embezzler.” But the most likely meaning is “busybody, one who meddles in the affairs of others, troublesome meddler.” The translation given in the text is intended to suggest this general idea.
  19. 1 Peter 4:16 tn The verb is implied by the context but not expressed; Grk “but if as a Christian.”
  20. 1 Peter 4:16 tn These are third person imperatives in Greek (“if [one of you suffers] as a Christian, let him not be ashamed…let him glorify”), but have been translated as second person verbs since this is smoother English idiom.
  21. 1 Peter 4:16 tn Grk “in this name.”
  22. 1 Peter 4:17 tn Grk “to begin from the house.”
  23. 1 Peter 4:17 tn Or “the end.”
  24. 1 Peter 4:18 tn Grk “where will he appear.”
  25. 1 Peter 4:18 tn The personal references in v. 18 are generic singulars, but they have been changed to the plural in English to maintain consistency with the plurals of v. 17.sn A quotation from Prov 11:31 (LXX).
  26. 1 Peter 4:19 tn Grk “in doing good.”
  27. 1 Peter 5:2 tn Grk “shepherd,” “tend,” “pastor.”
  28. 1 Peter 5:2 tc A few significant and early witnesses mss (א* B sa) lack ἐπισκοποῦντες (episkopountes, “exercising oversight”), but the participle enjoys otherwise good ms support (P72 א2 A P Ψ 33 1739 M lat bo). A decision is difficult because normally the shorter reading is preferred, especially when found in excellent witnesses. However, in this instance the omission may be due to a hesitation among some scribes to associate oversight with elders, since the later church viewed overseer/bishop as a separate office from elder.
  29. 1 Peter 5:2 tn Or “not under compulsion/coercion.”
  30. 1 Peter 5:2 tn Grk “according to God.”
  31. 1 Peter 5:3 tn Grk “not as lording it over…but being examples.” The participles continue the command of v. 2 by describing how the shepherding should be carried out.
  32. 1 Peter 5:3 tn Grk “the ones allotted,” referring to those God has given over to their care.
  33. 1 Peter 5:4 tn Here καί (kai) has been translated as “Then” to reflect the logical sequence of events.
  34. 1 Peter 5:5 sn In this context younger and elder are terms that combine two meanings: relative age and an official structure of leadership in the church. As in v. 1, elder here denotes those who exercise spiritual leadership, who for the most part are older in years. Likewise younger means the rest of the community, who for the most part are younger in age, who are urged to accept the authority of their leaders.
  35. 1 Peter 5:5 sn A quotation from Prov 3:34 (cf. Jas 4:6).
  36. 1 Peter 5:6 tn Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45; Luke 12:42.
  37. 1 Peter 5:6 tn Grk “Humble yourselves, therefore, under the mighty hand of God, so that in due time he may exalt you.” The sentence was rearranged so that the English reader could more clearly see the connection between “casting” (v. 7) and “humble” (v. 6).
  38. 1 Peter 5:7 tn Or “throwing on”; “loading.” Some scholars take the participle to function imperativally, or as attendant circumstance—thus, “cast.” See below for discussion.sn Casting. According to ExSyn 630, “Although treated as an independent command in several modern translations (e.g., RSV, NRSV, NIV), the participle [casting] should be connected with the verb of v 6, ταπεινώθητε [tapeinōthēte, Humble yourselves]. As such, it is not offering a new command, but is defining how believers are to humble themselves. Taking the participle as means enriches the understanding of both verbs: Humbling oneself is not a negative act of self-denial per se, but a positive one of active dependence on God for help.”
  39. 1 Peter 5:7 tn Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.
  40. 1 Peter 5:8 sn This phrase may be an allusion to Ps 22:13.
  41. 1 Peter 5:8 tc A few mss (B Ψ 1175) lack the pronoun τινα (tina), while others have it. Those that have it either put the acute accent over the penult, making this an interrogative pronoun (“whom”; 436 642 2492 vg; most Fathers), or leave off any accent, making this an indefinite pronoun (“someone”; L P 33vid 81 1611 1735 1739 2344 al), or are too early to employ accents but nevertheless have the pronoun τινα (P72 א A). Generally speaking, the shorter and harder reading is to be preferred. In this instance, the omission of the pronoun would obviously be accommodated for by scribes, since both ζητέω (zēteō, “look, seek”) and καταπίνω (katapinō, “devour”) are transitive verbs. However, if the omission were original, one might expect the position of the pronoun to float in the mss—both before and after the infinitive καταπιεῖν (katapiein, “to devour”). Further, other terms might be expected as well, such as ἕνα ἐξ ὑμῶν (hena ex humōn, “one of you”) or τινα ἐξ ὑμῶν (tina ex humōn, “a certain one/someone of you”). The uniformity of both the word and its location suggests that the shorter reading (found in but a few Greek mss) in this instance was a scribal mistake. As to whether the pronoun is interrogative or indefinite, since accents were not a part of the earliest mss, such Greek witnesses are of no help to us in this kind of problem. There would be little difference in meaning between the two in this context.
  42. 1 Peter 5:9 tn Grk “whom,” referring to the devil in v. 8. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  43. 1 Peter 5:9 tn Grk “knowing,” a participle that usually denotes a reason for the related action.
  44. 1 Peter 5:9 tn Grk “your brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God (cf. BDAG 19 s.v. ἀδελφότης 1). Another alternative translation would be “your fellow believers,” though this would weaken the familial connotations. This same word occurs in 2:17; there it has been translated “family of believers.”
  45. 1 Peter 5:9 tn Grk “your brotherhood in the world,” referring to the Christian community worldwide.
  46. 1 Peter 5:9 tn This verb carries the nuance “to accomplish, complete,” emphasizing their faithful endurance in suffering. The verb is passive in Greek (“suffering is being endured by your brotherhood”), but has been translated as an active to give a smoother English style.
  47. 1 Peter 5:9 tn Grk “the same things of sufferings.”
  48. 1 Peter 5:10 tc A few significant mss (א B 614 630 1505 1611) lack “Jesus” after “Christ,” while the majority include the name (P72 A P Ψ 5 33 81 436 442 1175 1735 1739 1852 2344 2492 M latt). The inclusion is a natural and predictable expansion on the text, but in light of its broad representation a decision is difficult. NA28 lists the longer reading in the apparatus with a diamond, indicating a toss-up as to what the initial text should read.
  49. 1 Peter 5:10 tn The pronoun “you” is not used explicitly but is clearly implied by the Greek.
  50. 1 Peter 5:11 tn No verb is expressed here but the verb “is” or “belongs” is clearly implied. This doxology expresses a fact for which God should be glorified (as in 4:11), rather than a wish or prayer (“may power be to him”).
  51. 1 Peter 5:12 sn The phrase Through Silvanus means either that Silvanus was the secretary (amanuensis) who assisted Peter in writing or composing the letter (cf. Rom 16:22) or that he carried the letter to the churches. The latter sense is more likely since this is the meaning of the Greek wording when it is used elsewhere (cf. Acts 15:23; Ignatius, Letter to the Romans 10:1; Letter to the Philadelphians 11:2; Letter to the Smyrnaeans 12:1; Polycarp, Letter to the Philippians 14), though it is perhaps possible that both ideas could be incorporated by this expression. For a detailed argument regarding this issue, see E. R. Richards, “Silvanus Was Not Peter’s Secretary: Theological Bias in Interpreting διὰ Σιλουανοῦ…ἔγραψα,” JETS 43 (September 2000): 417-32.
  52. 1 Peter 5:12 tn Grk “the faithful brother, as I think.”
  53. 1 Peter 5:12 tn These are participles (“encouraging and testifying”) showing purpose. The pronoun object “you” is omitted in Greek but implied by the context.
  54. 1 Peter 5:12 tn Grk “in which stand fast.” For emphasis, and due to constraints of contemporary English, this was made a separate sentence in the translation.
  55. 1 Peter 5:13 tn Grk “the one in Babylon,” which could refer to some individual woman (“she who is in Babylon”) since the Greek article (here “the one”) is feminine. But it is much more likely to be a veiled reference to a church (the Greek word “church” is also feminine in gender).
  56. 1 Peter 5:13 sn Most scholars understand Babylon here to be a figurative reference to Rome. Although in the OT the city of Babylon in Mesopotamia was the seat of tremendous power (2 Kgs 24-25; Isa 39; Jer 25), by the time of the NT what was left was an insignificant town, and there is no tradition in Christian history that Peter ever visited there. On the other hand, Christian tradition connects Peter with the church in Rome, and many interpreters think other references to Babylon in the NT refer to Rome as well (Rev 14:8; 16:19; 17:5; 18:2, 10, 21). Thus it is likely Peter was referring to Rome here.
  57. 1 Peter 5:13 tn Grk “chosen together,” implying the connection “with you” in context.
  58. 1 Peter 5:14 tn Grk “a kiss of love.”
  59. 1 Peter 5:14 tc Most mss (א P 5 436 442 1611 1735 1739c 1852 2492 M sy) have ἀμήν (amen, “amen”) at the end of 1 Peter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the absence of such a conclusion to the epistle in such witnesses as P72 A B Ψ 81 323 945 1175 1241 1243 1739* 2344 co seems inexplicable unless the word is not authentic.
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 28:15-16

15 Like[a] a roaring lion or a roving bear,[b]
so is a wicked ruler over a poor people.[c]
16 The prince who is a great oppressor lacks wisdom,[d]
but the one who hates[e] unjust gain will prolong his days.

Footnotes:

  1. Proverbs 28:15 tn The term “like” is not in the Hebrew text, but is supplied in the translation for clarity and smoothness.
  2. Proverbs 28:15 sn The comparison uses animals that are powerful, terrifying, insensitive, and in search of prey. Because political tyrants are like this, animal imagery of this sort is also used in Dan 7:1-8 for the series of ruthless world powers.
  3. Proverbs 28:15 sn A poor nation under the control of political tyrants who are dangerous and destructive is helpless. The people of that nation will crumble under them because they cannot meet their demands and are of no use to them.
  4. Proverbs 28:16 tn Heb “A prince lacking of understanding [is] also a great oppressor” (both KJV, ASV similar) The last clause, “and a great oppressor,” appears to modify “the prince.” There is little difference in meaning, only in emphasis. The LXX has “lacks income” (reading תְּבוּאוֹת [tevuʾot] instead of תְּבוּנוֹת [tevunot]). C. H. Toy (Proverbs [ICC], 501) suggests deleting the word for “prince” altogether, but this emendation is gratuitous.
  5. Proverbs 28:16 tc This follows the Qere reading of the participle which is singular (as opposed to the plural). The implication is that this one is also a ruler, paralleling the first half. But since he “hates” (= rejects) unjust gain he will extend [his] days, meaning he will enjoy a long and happy life (cf. NIV, NRSV, CEV).
New English Translation (NET)

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The Daily Audio Bible Reading for Saturday November 25, 2023 (NIV)

Daniel 1:1-2:23

Daniel Finds Favor in Babylon

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

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

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

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

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

Nebuchadnezzar Has a Disturbing Dream

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

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

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

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

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

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

Footnotes:

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

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1 Peter 3:8-4:6

Suffering for Doing Good

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

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

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

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

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

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

Footnotes:

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

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

Psalm 119:65-80

ט (Tet)

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

י (Yod)

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

Footnotes:

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

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

Proverbs 28:14

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

Footnotes:

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

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

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11/24/2023 DAB Transcript

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

Today is the 24th day of November, welcome to the Daily Audio Bible. I am Brian, it’s great to be here with you today, Black Friday. So, imagine…imagine we’re shopping with lots of people today, driving around and catching sales. And here we are, the holiday season and there is probably not a more important season, to center ourselves in the Scriptures and to center ourselves in the story of our salvation and the arrival of the Savior. So, let’s do that as we continue the journey forward through the Scriptures. Today, we will complete the book of Ezekiel and we’ve been camping out in Ezekiel for a while, we’ll reach the conclusion today. So, let’s dive in, Ezekiel chapters 47 and 48.

Prayer:

Father, we thank You for Your word. We thank You for what’s told to us in the Proverbs. Those of us who conceal what we’re doing in the dark, will not prosper. But if we turn from our wickedness, we will receive mercy. Forgive us oh Lord, we are all guilty of being in the dark somewhere. Holy Spirit come with the light of the truth and shine it inside of us, we open ourselves to You. We want to walk through this season, humbly, open, and not caught up in all of the materialism and all of the grandeur. We want to be with You, honoring You, walking with You. Lead us forward we pray, Jesus. In Your precious name. Amen.

Announcements:

dailyaudiobible.com that is home base. It’s the website, it’s where you find out what’s going on around here. It’s Black Friday, so everybody kind of knows that and everybody’s got sales everywhere and shopping everywhere. We’ve talked about what we’re doing for Christmas here at the Daily Audio Bible. How we normally have a Christmas box with a Christmas ornament for the year in and stuff and this year, we’ve got a new…a new plan. We got some new resources, all of the different music from the Daily Audio Bible has been pressed up onto beautiful colored to vinyl and beautiful packaging as a way of investing into the technology that brings the Daily Audio Bible to us each day, as we kind of turn into the final phase of brand-new, a brand-new home, a brand-new place for us that that will come our way in 2024. But this year, if you can partner with us, purchase one of the vinyl albums or purchase all of them. They’re $25, a gift of $25 each. You can give as much as you want but you can get them all and we’ll send you the Christmas ornament for the year with the word for the year, which has been “expand”. And that has been an interesting thing to say the least. Looking forward to talking about that some more. But that’s what’s going on for Christmas. And so, it’s Black Friday. These will probably, they always do sell out, so just yeah. dailyaudiobible.com and just go to the Shop and you’ll find it there in the Christmas section. Or using the app, just push the little drawer icon in the upper left-hand corner and go to the Shop and you’ll find it there. And thank you, humbly for your partnership.

If you have a prayer request or encouragement, of course you can hit the Hotline button in the app, that’s the little red button up at the top or you can dial 877-942-4253.

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

Prayer and Encouragements:

Hi everyone, this is Christy in Kentucky. I wanted to talk to Cory today and tell you, my sweet sister. Our other sister in Georgia called to pray for you. And I want you to know that you have a sister in Kentucky that is praying for you. And I understand what you’re walking through, as my precious and beautiful husband was diagnosed with ALS a year ago in August. And yes, this is a difficult journey. But God, Amen. But God. I am first his wife, second, I am his caregiver. And Cory, we know that at the name of Jesus, every knee shall bow. And that means that ALS has to bow at the name of Jesus. And so, Cory, I want to pray for you, sister. Father, we love You, we praise You. Father, we trust You. Your word says, Lord Jesus, that by Your stripes we were, and we are healed. Father God, we love You so much and we know that there is nothing, nothing to great for You. Father, we believe the spirit of testimony and this healing for Cory and for Time. That others will see Your miraculous power, Father. So many around us do not believe in Jesus. And Lord, we are praying that You will heal Cory. And that You will heal Tim from ALS. Lord Jesus, we want this to be a testimony to You. Father, we know that Your will, is Your will, Lord. We also know, Father, that You are a miraculous God and that You can do things even suddenly. So, Father, we thank You, we love You most of all. And we trust You. And it’s in Your precious and holy name that we plead …

Hi, Daily Audio Bible family, this is Kyle in Pennsylvania calling with an update for my daughter Rylee, who had surgery on the 14th. The surgery went well, they were able to do what they wanted to do. And so, she’s in recovery right now. Sorry for the delay in calling back. I got a cold last week, so I wasn’t able to visit her a lot and my voice was kind of shot. But I’m feeling better now. Continued prayers for her because there is a lot of fluid building up in her lungs that they’re really not sure why it’s building up. So, they’re gonna do some tests and some imaging this week to see what’s going on there. But she’s doing really well. She’s definitely getting better and becoming more like herself and perking up a little bit. So, that’s nice to see. But just, yeah, keep her in prayers that the side of the heart that was a lot smaller, they’re hoping that will continue to grow and that it’ll be more equal to the other side of her heart that’s what the surgery was trying to do. So, pray for that. And then just pray we’ll figure out what’s causing the fluid to build up around her lungs and that they’ll be able to fix that. Thank you for all your prayers. I heard a ton of prayers, and it really meant a lot to me and my wife and our family. Thank you all, bye.

Evening brothers and sisters, it’s Soaring on Eagles Wings from Canada. Linda from Oregon, I heard your prayer and I’m going to be the only person who’s able to help you and your daughter. Your 44 year old daughter has been recently diagnosed with stage 4, triple negative breast cancer. And this has metastasized to her liver, her lungs and her spine. She’s in sever pain in her lower extremities. And she lost her dad in April. She has a husband and two little kids. Oh Abba, half mercy. You’re the God _. You’re the healer. You’re everything to us. And so, as I join with the other DAB families, and Linda, as we take her daughter and reach for her hand and bring healing to that body, which seems so impossible right at this moment. Give her extra time to spend with her children and her husband. Oh God, the doctors need wisdom to know how to care for her, what should they do? You be their hands and their ears and everything that they need to help her. Dear God, comfort her when she feels overwhelmed. Let Your love embrace her, her family and know that You’re working.

Shalom Daily Audio Bible. This is Dwayne from Wisconsin, all praise and glory to our wonderful Lord and Savior, Jesus Christ. Today is November 21st already. The Hardin family, congratulations. Congratulations to China and her husband and the family at the new birth of the young lady. So, we want to lift her up and give praise to our Lord and Savior, that she would grow up and be a Godly child and be a light for our Lord and Savior. Let us continue to pray for our children. Brian called in, would like us to pray for his son Mitchell. He’s in rehab but he’s praying that he will get the help he needs. And that when he is released that he will have housing and also that he will continue being in treatment and basically, just getting the help he needs. And we give praise that he is diving into Your word, Lord. And we pray that that takes root and grows inside of him, and he becomes a light for You, Lord. And also, he wants us to pray for his other son Matt and then Ashley is pregnant, so congratulations there. And that they draw closer to You, as well. Linda called in, would like us to pray for her 44-year-old daughter, who was just recently diagnosed with breast cancer. Lord, we lift her up to You. Lord, we ask for Your intervention. We ask Your will be done. We pray that will be done. That You would relieve the pain that she is suffering. And if it is Your will, that You would take this cancer from her. Be with her, Lord. We pray that she will draw closer to You and lean into You during this time. In Jesus name we pray. Amen and God Bless.

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The Daily Audio Bible Reading for Friday November 24, 2023 (NIV)

Ezekiel 47-48

Water from the Temple

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

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

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

Boundaries for the Land

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

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

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

The Tribal Portions

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

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

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

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

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

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

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

Footnotes:

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

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

1 Peter 2:11-3:7

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

Submission to Authorities

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

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

Wives and Husbands

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

Footnotes:

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

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

Psalm 119:49-64

ז (Zayin)

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

ח (Khet)

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

Footnotes:

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

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

Proverbs 28:12-13

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

Footnotes:

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

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

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11/22/2023 DAB Transcript pt6

And like I said, just all of the different experiences. Just all of the different ways to encounter an episode of the Daily Audio Bible. So, we went back to the drawing board and started looking at like, how do we, how do we get there from here. What can we bring with us when we go, what should we bring with us when we go, what have we learned and what should we rebuild, knowing what we know, and knowing that we can’t get there from here. And so, a lot of discussions happened back then and a lot of really strategic decisions were made back then. And we began a new development project back then for essentially Daily Audio Bible 2.0, baking into the new technology from the ground up, everything that we knew we wanted to do the Daily Audio Bible had always been on the edge of technology, but we were bolting things on as we went because it was just growing up around us. The community was just growing up around us and we were just adapting. But with this decision back at the end of COVID, it was strategic decision to look with vision into the future of what we are trying to make. And the desire is that the Daily Audio Bible is a point of connection to other brothers and sisters, centered around God’s word and the rhythm of God’s word, and what the Scriptures are saying we should be living like. And so that we can display that for one another and connect to one another as we take this journey. Because being alone is a killer. Isolation is a killer. Loneliness is a killer. Depression is killing us. Anxiety is destroying us. And with all of these tools of connection, we are being pushed further and further into isolation, because with all these tools of connection we see more and more and more just how vile humanity can be to each other. And the Scriptures are telling us there’s a better way. We could focus on how you are taking care of each other. That’s what we’ve been trying to model. And that’s what we’ve been trying to live. And that’s what we’ve been trying to do. And that’s what we’ve been pouring resources into developing technologies that can support this have been, and we have, we have bet the farm on this. We have invested so heavily over the last couple of years that we are finally reaching a point where I believe we have a foundation and a technology that is, that the Daily Audio Bible owns and controls and can set the course for, and can build onto, without having to, without having to rewire everything. We’re finally in a position, after all these years of growing up together, to be much more stably connected and buildout community using the Daily Audio Bible app. And so, I’m telling you that as we go into the new year, this technology is going to begin to come online. None of it is online, like for any public use right now but in the next few months, we will be getting to a place where we’ll start beta testing some things and rolling out this new technology in the year 2024. So, I’m telling you all of that now, to say that’s what, that that’s what’s been going on. There’s been a massive, massive, massive development project going on behind the scenes to actually host the Global Campfire, to be the Daily Audio Bible and it’s been a huge risk, a huge investment, a huge, a huge obedience in a specific direction with specific goals of creating connection around God’s word in our lives. So, that’s coming in the new year. And we’ve been working on it really, really hard.

Christmas is coming and normally we do a Christmas box each year full of resources from the Daily Audio Bible and the annual Christmas ornament that we pack in there. We’re not doing a Christmas box as it were this year. We’re doing something centered around what I’ve just told you. We’re, we’re centering our holiday this year around the Global Campfire and resourcing this development project as we move toward its conclusion. So, we don’t have a box this year, but we do have is all of the music of the Daily Audio Bible. All of the music that we’ve produced over these years. We’ve pressed each of these projects on vinyl to make them beautiful, to have beautiful packaging, to have something tangible to actually hold in our hands. And so, we’ve pressed up the Sleep album that came out last year, on vinyl. We’ve pressed the Heart album, and that had been previously on vinyl. But we completely repackaged it. New packaging, we pressed Heart on vinyl. We have Max’s Christmas Time album, that came out a couple years ago. We pressed that on vinyl for the first time. Our Family Christmas album has been pressed onto vinyl for the first time. And the music from the Promised Land films, the soundtrack that is part of the Global Bible Campfire soundtrack, called Promised Land has been pressed onto vinyl for the first time. So, we have five different projects that we’ve pressed up on vinyl. And that’s kind of gonna be our Christmas box this year. All of the resources that come in from the purchase of these resources, will go into this development project that we are trying to bring to the finish line. So, there are five different projects available. Any one of them that you purchase or any number of them that you purchase, we’ll put the Christmas ornament with our word “expand” this year on it. We’ll put that and send that and put that in the box and send that your way with each order. An ornament for each order. You can order one, you can order them all. There is a donation of, a minimum donation of $25 for each one of these that’s the price of vinyl albums these days. So, we wanted everybody to be able to participate. But you can give as much as you want. You can name your own price and contribute in any way that you can or any way that you want to. And we would like to send these to you as a gift of thanks for investing in the future of what we’ve been building together. I’m just sitting here now going wow, we are, we are at Thanksgiving and it’s going to be black Friday, and it’s all on. Like this, I get here and I feel like the years practically over because it just goes into warp speed until…until after Christmas. So, it feels like the last moments of the real year. And I’m sitting here going, wow, we are almost done with 18 years of this, seven days a week. And I have in my heart for 18 more. I hope that can happen. I want that to happen. And I want these next years to use technology in a way that is safe and brings connection to God, to God’s people in a way that is helpful to our lives, so that we know we’re not alone. We know we are in this together. And so, there’s the story. There’s where we’re going. That’s what’s been going on behind the scenes. A lot of massive work has been happening, especially this year, behind the scenes. And I’m telling you about it. We’re moving forward together and everything that we’re looking at is looking at ways to be connected together as brothers and sisters in Christ, centered around God’s word, each and every day. So, you can participate in that, you can find these resources in the Daily Audio Bible Shop. Look for them, you will find them and thank you, thank you, humbly. Thank you, humbly for your partnership at this time. We could really use your help now, as we’re moving forward into some really, really big steps forward. And we can all pray into this, as we move forward together into the new year and into moving into our new home together. And so, thank you for your prayers. Thank you for your partnership.

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

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

Prayer and Encouragements:

Hello my DAB family. This is Jamie in New Jersey, Standing on the Word of God. I humbly ask you to please pray. Dear Father in Heaven, we come before You with gratitude for all that You are, for all that You have given us, for Your mercy and grace. For Your presence and Your faithfulness. You created us to reflect Your image, and in doing so, to bring You glory. Your word says that a _ Spirit is of great value to You. Lord Jesus, You have modeled gentleness and humility, while You lived here on earth. You have dealt gently with us in our sin and rebellion. Help us to learn from You and follow Your example. I know _ gentle and bright spirit, so that we are able to walk as we have walked. Right those areas of our lives that are not pleasing in Your sight. Helping us to check our hearts, that we may not be hard towards others. So many people need a kind word, an act of compassion, a quite voice of reason, a softly spoken encouragement, a tender touch. Help us Father, to be peace makers. Help us to be mild mannered. Help us to be careful with our responses and interactions with others. Help us to be those who bring calm to storms raging in this world. We pray in Jesus name. Amen. Thank you for praying along with me, my brothers and sisters. I love each and every one of you. Have a good night.

Hi family, Prisoner of Hope here. I want to give a shout out to His Little Warrior from Alabama. You said you talk about smiling in public and this game you play, and you give yourself points. I love that. I’m gonna adopt that game myself. I do smile at people a lot, but I could, I could smile more. So, thank you for that. Made By Thee for Me, you’re really struggling to listen to DAB. You feel the Lord has abandoned you and you just don’t feel Him at all. But you don’t want to give up. We don’t want you to give up, sweet sister. We’re gonna pray for you. Kathy from Kentucky, you get depressed in the winter. You said the time change really affects you. We’re praying for you and also your friend Larry, who is two months sober. That he will maintain that. Also praying for Sabina. You’re a mom and wife, you’re not sleeping well, you’re struggling, you’re having some depressed thoughts. And you said everyone has bigger problems but everyone’s problem, big or small are relevant to them. And we invite anybody to call in with their problems, big or small, because we want to lift you up. Refined by His Love in Arizona, you said you would like encouragement and His will to be done in the trial, in this trial of your life. So, we are praying for you. People on the Water, you and your girlfriend are overwhelmed. You just said you have a lot going on. So, we’re praying for you. And also, the people that you are caring for, that you are taking to church and out for ice cream. And so, lifting you up, sweet brother and your friends. Heavenly Father, we come to You. We are asking for Your blessings, that they will reach the deepest part of these people’s hearts and souls, each one of them that I have mentioned. Save them and strengthen them so that they may be able to go through all the troubles that come their way. All the fiery darts of the evil one. Become their ultimate support as they find themselves struggling and can no longer bear all the burdens of this life. Crush the plans of the enemy who wants to lead them into despair. Instead, sew Your seed of hope that they so desperately need. We ask this in the beautiful precious name of Jesus. Amen.

Hi, everyone. This is Angie from New Devin in the UK. And I’m calling in for Serene Ghost. But first of all, I wanted to just thank everybody for their prayers. I’m sorry it’s so long overdue, calling in and thanking you guys. I just felt so much love when you prayed over me about my adoption. I’m still stuck and in limbo. But the Lord is sustaining me. So, thank you for all your prayers. And for your love. And Serene Ghost, I just wanted to say to you, hang in there. Hang in there. I went through a similar thing, and I was the person like your wife. And I think that she’s looking for love in all the wrong places, like I was. I just wanted to say that yeah, hang in there. And just love her through it. I just think you’re amazing for just loving her. And for hanging in there. So, just keep on and pray for her. And thank you for calling in because you’ve done the right thing. You have thousands of people praying for you now. And I just pray Lord Jesus, that You will break through into this lady’s life. Lord, I just pray that You will break every chain that binds her Lord. That she is looking for love in that wrong place. Lord, I pray that she will find that in You. You break through and show her, like You showed me that You are the only love that she needs. In Jesus name. Lots of love. Bye.

Hello, fellow DABers. This is Kristen, aka Christ in Me. And I’m calling in concerning Junk to Treasure’s request for her granddaughter Genesis. And Genesis has been on my heart, ever since Junk to Treasure told us about the loss of her daughter-in-law, Genesis’ mother. This particularly hit me hard because I know how Genesis feels. When I was 14, I lost my beautiful mother to Leukemia. And I was going through a really, really hard time. I developed an eating disorder. And I was really struggling. But the Lord gave me a Scripture. I opened up my mothers Bible to, and I went to Lamentations 3:22-24. And I found one of the few positive Scriptures, well, uplifting Scriptures in Lamentation. And it is, the Lord’s unfailing love and mercies still continue. Fresh is the morning, as sure as the sun rise. The Lord is all I have and so I can put my hope. I would like to, just lift up Genesis and Junk to Treasure’s whole family, while they’re grieving the loss of their daughter-in-law, their mother, their wife, and the other family members that are grieving as well. And I just lift them up. I just pray for your comfort. I just pray that You will wrap Your arms around them. And give them peace that surpasses all understanding. In Jesus mighty name. Amen.

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11/22/2023 DAB Transcript pt5

And His word informs us on how to live our lives. So that’s been always the dream and the hope. And that’s been what we’ve tried to do every day that we’ve showed up here, to take the next step forward. Is to be true, to be pure, to be honest, to be vulnerable and…and to try to love, with the love of the Lord for each other. And we have done such a good job of that…that I don’t know any other place in the world like the one that we have here around the Global Campfire. I know there’s beautiful community everywhere, but to have a run like this of 18 years. Just trying to be openhanded and vulnerable and hold things lightly and be true and be honest and just try to grow together. That has caused remarkable, well, certainly remarkable things in my personal life. And in the lives of the people in my family. But it has caused that to happen all over the world. Because we’ve been the recipients of these stories as they come in. As the community speaks of what God does through His word and through the Global Campfire community here and through the app that we share this gift through. So anyway, back to the story. Coming out of…out of COVID, as COVID was kinda getting over, just as the lockdowns were starting to be sort of lessened just a little bit, we kinda came to a point in technology where we really had to take a new direction. And actually even…even make some changes in the development team and really, really whiteboard and focus what we’re trying to get done here with this technology. What it’s really supposed to do stably, and how it’s supposed to work every day in a manner that’s useful and helpful and that the resources that are in it, like journaling and Prayer Wall and interaction, that these things, that these things work reliably. Because we had built something very beautiful and very elegant and definitely on the cutting edge of things, but resourcing all of the needs of that technology has been a challenge with our ever-growing family here.

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11/22/2023 DAB Transcript pt4

So, we’ve been using that app that we built, the Daily Audio Bible app for years now. And fixing it, and tweaking it and repairing it, and improving it, and correcting it, but it’s always been a bit of a challenge for us to chase down all the different experiences on all of the different phones throughout all of the earth, on all of the different cellular networks, all the different wi-fis. It’s been really, really, really challenging thing. And a few years ago, kinda during the COVID season. COVID was happening and everybody was isolated and we’re the Global Campfire and so, we’re doing what we do every day, we’re being there for each other through COVID. And that’s a beautiful thing but behind the scenes we’re watching everything being taxed, the system being taxed. Looking at where we wanted to be, where we want to go. How we want to build a sense of community into that application so that it’s more than just a place to go to listen to the Bible, that it’s actually a place of connection, because that’s what we as humans need, connection. We long for it. We look for it. We fight for it. We fight over it. Connection to each other and what we’re really looking for is stable, safe connection to other people that can embellish our lives and love us, and that we can give love in a pure and true vulnerable way back. So, we’ve built things over the years, like the Prayer Wall for places like this, but we’ve also watched what social media can be an just how, just how kind and generous people can be and how dark and evil people can be. And how do we create, how do we create something that can be pure and good and just stay pure and good. That was one of the questions about starting the Daily Audio Bible itself. After a year into this, I saw that something was happening here and I felt like it was pure and innocent, and true, and that the community that was coming around the Scriptures was broken people looking for connection with other people in a safe way. We feel like we’re not alone. We’re connected to God and God connects us to each other.

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11/22/2023 DAB Transcript pt3

Announcements:

Okay, so, I said at the beginning, hang out to the end. I want to tell a story and I do, and it’s and it’s a story of a couple years. And so, I’ve been kind of formulating how…how to do it without taking a very, very, very long time. And it’s a conversation about the technology that we use to be the Global Campfire, to be the Daily Audio Bible every day. And that obviously comes, well, to some of you through podcast readers and catchers and all of that kind of stuff. And for most of us, that is the Daily Audio Bible app. That has been and has been growing to be kind of our portal of connection to each other. And that’s something that we built many years ago. It's…it’s funny because the Daily Audio Bible began before there was this…this surge in the world called social media. Before all of that, we started this Global Campfire. So social media exploded around us and now it’s ubiquitous, it’s like everywhere and most everybody uses it. Jill and I use it almost never anymore because it can be such a toxic place. But that came about, and the Daily Audio Bible kind of grew up with that. And then iPhones, like smart phones came out and all of the sudden the…the technology was portable and was available to phones and then apps for phones started to be developed to create little tools for productivity in our lives and ways to keep us more connected. And we have more ways to be connected than we ever have in the world, but we still find ourselves in isolation a lot of the time because of this technology. And there came a point where we started to build a Daily Audio Bible app, and we had a version of that and then to really create a more communal experience, we felt like we had to build from the ground up. Something that would serve us, not really knowing what we were doing. And…and the app world, not really being fully fleshed out with standards and it was just a really kind of crazy time. Even though we’re just talking about the time of the last decade. A lot has happened technologically in the world. That’s just really changed the face of our understanding of humanity and ourselves so much is happening in the world today.

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11/22/2023 DAB Transcript pt2

But we know Peter’s story is a story of redemption. We’ve watched him be completely transformed when the Holy Spirit came upon him in the book of Acts. We remember like his lowest moment when he denied Jesus three times in the courtyard of the high priest, and we followed him all the way the upper room and his ministry, throughout the book of Acts. And we get to know a bit of the boldness of Peter which we will certainly find in…in these letters. And in this letter, it says it’s written to God’s chosen people who are living as foreigners in the provinces of Pontus, Galatia, Cappadocia, Asia and Bithynia. These are five provinces of the Roman Empire. Now, they’re all located within modern-day Turkey, but they were all part of the Roman Empire. And Peter used the term God’s chosen people who are living as foreigners because this would’ve been well understood in the Jewish culture. Those living as foreigners or those who had been dispersed or exiled, were those who had been scattered over the world in the different exiles. And more recently at this time, religious persecution against followers of Jesus had dispersed many. And we’re gonna find that Peter is as direct has James. Peter speaks forthrightly and directly, but it’s not condemnation. It's…it’s encouragement, it’s meant to be direct and bolster and lift up people who are suffering hardship and are giving up. That’s a lot of us. To remind us that there is a hope for those who endure. And so, if we’re still kind of like brushing off from James. If we got a good kick in the pants from James, we’re about to get a second helping of that kick in the pants from Peter. So, well, let’s begin. First Peter chapter 1 verses 1 through 12.

Prayer:

Father, we thank You for Your word. We thank You for another day, another step-in community in the Scriptures. We thank You for this new territory that we are moving into in the letter of first Peter. Holy Spirit come, as we move through these letters. Speak clearly into our lives, into the things that we do, into the postures of our hearts, into the motivations of our wills. May they conform to Yours and may we surrender to Your guidance, we ask in the name of Jesus. Amen.

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11/22/2023 DAB Transcript pt1

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

Today is the 22nd day of November, welcome to the Daily Audio Bible. I am Brian. It’s great to be here with you today as we continue the journey, continue taking steps forward, every step will be made before the end of this year, and we will complete the Bible. And there’s not too many days left, but we’re not there yet. And there’s plenty, plenty that the Lord would like to speak into our lives before we reach the conclusion of this year. And so, let’s take that next step forward and hang out, hang out till the end today. I have a story to tell, a long story of the last couple of years and some future plans and where we’re, where we’re going in the coming year. So, hang out for that at the end but we’re at the beginning. Let’s dive in, today, Ezekiel chapter 44 verse 1 through 45 verse 12.

Introduction to First Peter:

Okay, so, we finished the book of James yesterday, that brings us another step closer to the end of the New Testament. And that brings us to become reunited with an old friend, the apostle Peter. We met, well, we met Peter in the Gospels and we’ve gotten to know him through the book of Acts. We’ve kind of seen his personality and some of these other depictions of who he is. We’re now at his letters. So, getting to know his voice in written form. The first letter is known as First Peter. And so, Peters name Simon or Simeon was his given name but by the time he became part of Jesus disciples, Jesus had given him the name Cephas. And in Aramaic that means rock. And when Aramaic is translated into Greek of the New Testament, the word is Petros. And then we can see how Peter and Petros have their connections in the English translation Peter.