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The Daily Audio Bible Reading for Wednesday July 22, 2020 (NIV)

2 Chronicles 6:12-8:10

12 He stood before the altar of the Lord in front of the entire assembly of Israel and spread out his hands. 13 Solomon had made a bronze platform and had placed it in the middle of the enclosure. It was 7½[a] long, 7½[b] wide, and 4½ feet[c] high. He stood on it and then got down on his knees in front of the entire assembly of Israel. He spread out his hands toward the sky, 14 and prayed:[d] “O Lord God of Israel, there is no god like you in heaven or on earth! You maintain covenantal loyalty[e] to your servants who obey you with sincerity.[f] 15 You have kept your word to your servant, my father David;[g] this very day you have fulfilled what you promised.[h] 16 Now, O Lord God of Israel, keep the promise you made to your servant, my father David, when you said, ‘You will never fail to have a successor ruling before me on the throne of Israel,[i] provided that your descendants watch their step and obey my law as you have done.’[j] 17 Now, O Lord God of Israel, may the promise you made to your servant David be realized.[k]

18 “God does not really live with humankind on the earth![l] Look, if the sky and the highest heaven cannot contain you, how much less this temple I have built! 19 But respond favorably to[m] your servant’s prayer and his request for help, O Lord my God. Answer[n] the desperate prayer[o] your servant is presenting to you.[p] 20 Night and day may you watch over this temple, the place where you promised you would live.[q] May you answer your servant’s prayer for this place.[r] 21 Respond to the requests of your servant and your people Israel for this place.[s] Hear from your heavenly dwelling place and respond favorably and forgive.[t]

22 “When someone is accused of sinning against his neighbor and the latter pronounces a curse on the alleged offender before your altar in this temple,[u] 23 listen from heaven and make a just decision about your servants’ claims. Condemn the guilty party, declare the other innocent, and give both of them what they deserve.[v]

24 “If your people Israel are defeated by an enemy[w] because they sinned against you, then if they come back to you, renew their allegiance to you,[x] and pray for your help[y] before you in this temple, 25 then listen from heaven, forgive the sin of your people Israel, and bring them back to the land you gave to them and their ancestors.[z]

26 “The time will come when[aa] the skies[ab] are shut up tightly and no rain falls because your people[ac] sinned against you. When they direct their prayers toward this place, renew their allegiance to you,[ad] and turn away from their sin because you punish[ae] them, 27 then listen from heaven and forgive the sin of your servants, your people Israel. Certainly[af] you will then teach them the right way to live[ag] and send rain on your land that you have given your people to possess.[ah]

28 “The time will come when the land suffers from a famine, a plague, blight, and disease, or a locust[ai] invasion, or when their enemy lays siege to the cities of the land,[aj] or when some other type of plague or epidemic occurs. 29 When all your people Israel pray and ask for help,[ak] as they acknowledge their intense pain[al] and spread out their hands toward this temple, 30 then listen from your heavenly dwelling place, forgive their sin,[am] and act favorably toward each one based on your evaluation of their motives.[an] (Indeed you are the only one who can correctly evaluate the motives of all people.)[ao] 31 Then they will honor[ap] you by obeying you[aq] throughout their lifetimes as[ar] they live on the land you gave to our ancestors.

32 “Foreigners who do not belong to your people Israel will come from a distant land because of your great reputation[as] and your ability to accomplish mighty deeds;[at] they will come and direct their prayers toward this temple. 33 Then listen from your heavenly dwelling place and answer all the prayers of the foreigners.[au] Then all the nations of the earth will acknowledge your reputation,[av] obey[aw] you as your people Israel do, and recognize that this temple I built belongs to you.[ax]

34 “When you direct your people to march out and fight their enemies,[ay] and they direct their prayers to you toward this chosen city and this temple I built for your honor,[az] 35 then listen from heaven to their prayers for help[ba] and vindicate them.[bb]

36 “The time will come when your people[bc] will sin against you (for there is no one who is sinless!) and you will be angry at them and deliver them over to their enemies, who will take them as prisoners to their land, whether far away or close by. 37 When your people[bd] come to their senses[be] in the land where they are held prisoner, they will repent and beg for your mercy in the land of their imprisonment, admitting, ‘We have sinned and gone astray,[bf] we have done evil!’ 38 When they return to you with all their heart and being[bg] in the land where they are held prisoner and direct their prayers toward the land you gave to their ancestors, your chosen city, and the temple I built for your honor,[bh] 39 then listen from your heavenly dwelling place to their prayers for help,[bi] vindicate them,[bj] and forgive your sinful people.

40 “Now, my God, may you be attentive and responsive to the prayers offered in this place.[bk] 41 Now ascend, O Lord God, to your resting place, you and the ark of your strength! May your priests, O Lord God, experience your deliverance.[bl] May your loyal followers rejoice in the prosperity you give.[bm] 42 O Lord God, do not reject your chosen ones![bn] Remember the faithful promises you made to your servant David!”

Solomon Dedicates the Temple

7 When Solomon finished praying, fire came down from heaven[bo] and consumed the burnt offering and the sacrifices, and the Lord’s splendor filled the temple. 2 The priests were unable to enter the Lord’s temple because the Lord’s splendor filled the Lord’s temple. 3 When all the Israelites saw the fire come down and the Lord’s splendor over the temple, they got on their knees with their faces downward toward the pavement. They worshiped and gave thanks to the Lord, saying,[bp] “Certainly he is good; certainly his loyal love endures!”

4 The king and all the people were presenting sacrifices to the Lord. 5 King Solomon sacrificed 22,000 cattle and 120,000 sheep. Then the king and all the people dedicated God’s temple. 6 The priests stood in their assigned spots, along with the Levites who had the musical instruments used for praising the Lord.[bq] (These were the ones King David made for giving thanks to the Lord and which were used by David when he offered praise, saying, “Certainly his loyal love endures.”)[br] Opposite the Levites,[bs] the priests were blowing the trumpets, while all Israel stood there. 7 Solomon consecrated the middle of the courtyard that is in front of the Lord’s temple. He offered burnt sacrifices, grain offerings,[bt] and the fat from the peace offerings there, because the bronze altar that Solomon had made was too small to hold all these offerings.[bu] 8 At that time Solomon and all Israel with him celebrated a festival for seven days. This great assembly included people from Lebo Hamath in the north to the Stream of Egypt in the south.[bv] 9 On the eighth day they held an assembly, for they had dedicated the altar for seven days and celebrated the festival for seven more days. 10 On the twenty-third day of the seventh month, Solomon[bw] sent the people home. They left[bx] happy and contented[by] because of the good the Lord had done for David, Solomon, and his people Israel.

The Lord Gives Solomon a Promise and a Warning

11 After Solomon finished building the Lord’s temple and the royal palace and accomplished all his plans for the Lord’s temple and his royal palace,[bz] 12 the Lord appeared to Solomon at night and said to him: “I have answered[ca] your prayer and chosen this place to be my temple where sacrifices are to be made.[cb] 13 When[cc] I close up the sky[cd] so that it doesn’t rain, or command locusts to devour the land’s vegetation,[ce] or send a plague among my people, 14 if my people, who belong to me,[cf] humble themselves, pray, seek to please me,[cg] and repudiate their sinful practices,[ch] then I will respond[ci] from heaven, forgive their sin, and heal their land.[cj] 15 Now I will be attentive and responsive to the prayers offered in this place.[ck] 16 Now I have chosen and consecrated this temple by making it my permanent home;[cl] I will be constantly present there.[cm] 17 You must serve me as your father David did. Do everything I commanded and obey my rules and regulations.[cn] 18 Then I will establish your dynasty,[co] just as I promised your father David, ‘You will not fail to have a successor ruling over Israel.’[cp]

19 “But if you people[cq] ever turn away from me, fail to obey the regulations and rules I instructed you to keep,[cr] and decide to serve and worship other gods,[cs] 20 then I will remove you[ct] from my land I have given you,[cu] I will abandon this temple I have consecrated with my presence,[cv] and I will make you[cw] an object of mockery and ridicule[cx] among all the nations. 21 As for this temple, which was once majestic,[cy] everyone who passes by it will be shocked and say, ‘Why did the Lord do this to this land and this temple?’ 22 Others will then answer,[cz] ‘Because they abandoned the Lord God of their ancestors,[da] who led them out of Egypt. They embraced other gods whom they worshiped and served.[db] That is why he brought all this disaster down on them.’”

Building Projects and Commercial Efforts

8 After twenty years, during which Solomon built the Lord’s temple and his royal palace, 2 Solomon rebuilt the cities that Huram[dc] had given him and settled Israelites there. 3 Solomon went to Hamath Zobah and seized it. 4 He built up Tadmor in the wilderness and all the storage cities he had built in Hamath. 5 He made upper Beth Horon and lower Beth Horon fortified cities with walls and barred gates,[dd] 6 and built up Baalath, all the storage cities that belonged to him,[de] and all the cities where chariots and horses were kept.[df] He built whatever he wanted in Jerusalem, Lebanon, and throughout his entire kingdom.[dg]

7 Now several non-Israelite peoples were left in the land after the conquest of Joshua, including the Hittites, Amorites, Perizzites, Hivites, and Jebusites.[dh] 8 Their descendants remained in the land (the Israelites were unable to wipe them out). Solomon conscripted them for his work crews, and they continue in that role to this very day.[di] 9 Solomon did not assign Israelites to these work crews;[dj] the Israelites served as his soldiers, officers, charioteers, and commanders of his chariot forces.[dk] 10 These men worked for King Solomon as supervisors; there were a total of 250 of them who were in charge of the people.[dl]

Footnotes:

  1. 2 Chronicles 6:13 tn Heb “5 cubits.” Assuming a cubit of 18 inches (45 cm), the length would have been 7.5 feet (2.25 m).
  2. 2 Chronicles 6:13 tn Heb “5 cubits.”
  3. 2 Chronicles 6:13 tn Heb “3 cubits.” Assuming a cubit of 18 inches (45 cm), the height would have been 4.5 feet (1.35 m).
  4. 2 Chronicles 6:14 tn Heb “said.”
  5. 2 Chronicles 6:14 tn Heb “one who keeps the covenant and the loyal love.”
  6. 2 Chronicles 6:14 tn Heb “who walk before you with all their heart.”
  7. 2 Chronicles 6:15 tn Heb “[you] who kept to your servant David my father that which you spoke to him.”
  8. 2 Chronicles 6:15 tn Heb “you spoke by your mouth and by your hand you fulfilled, as this day.”
  9. 2 Chronicles 6:16 tn Heb “there will not be cut off from you a man from before me sitting on the throne of Israel.”
  10. 2 Chronicles 6:16 tn Heb “guard their way by walking in my law as you have walked before me.”
  11. 2 Chronicles 6:17 tn Or “prove to be reliable.”
  12. 2 Chronicles 6:18 tn Heb “Indeed, can God really live with mankind on the earth?” The rhetorical question expects the answer, “Of course not,” the force of which is reflected in the translation “God does not really live with mankind on the earth.”
  13. 2 Chronicles 6:19 tn Heb “turn to.”
  14. 2 Chronicles 6:19 tn Heb “by listening to.”
  15. 2 Chronicles 6:19 tn Heb “the loud cry and the prayer.”
  16. 2 Chronicles 6:19 tn Heb “praying before you.”
  17. 2 Chronicles 6:20 tn Heb “so your eyes might be open toward this house night and day, toward the place about which you promised to place your name there.”
  18. 2 Chronicles 6:20 tn Heb “by listening to the prayer which your servant is praying concerning this place.”
  19. 2 Chronicles 6:21 tn Heb “listen to the requests of your servant and your people Israel which they are praying concerning this place.”
  20. 2 Chronicles 6:21 tn Heb “hear and forgive.”
  21. 2 Chronicles 6:22 tn Heb “and if the man who sins against his neighbor when one takes up against him a curse to curse him and the curse comes before your altar in this house.”
  22. 2 Chronicles 6:23 tn Heb “and you, hear [from] heaven and act and judge your servants by repaying the guilty, to give his way on his head, and to declare the innocent to be innocent, to give to him according to his innocence.”
  23. 2 Chronicles 6:24 tn Or “are struck down before an enemy.”
  24. 2 Chronicles 6:24 tn Heb “confess [or perhaps, “praise”] your name.”
  25. 2 Chronicles 6:24 tn Heb “and they pray and ask for help.”
  26. 2 Chronicles 6:25 tn Heb “fathers” (also in vv. 31, 38).
  27. 2 Chronicles 6:26 tn Heb “when.” In the Hebrew text vv. 26-27a actually contain one lengthy conditional sentence, which the translation has divided into two sentences for stylistic reasons.
  28. 2 Chronicles 6:26 tn Or “heavens” (also in v. 12). The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
  29. 2 Chronicles 6:26 tn Heb “they.”
  30. 2 Chronicles 6:26 tn Heb “confess [or perhaps, “praise”] your name.”
  31. 2 Chronicles 6:26 tn The Hebrew text reads “because you answer them,” as if the verb is from עָנָה (ʿanah, “answer”). However, this reference to a divine answer is premature, since the next verse asks for God to intervene in mercy. It is better to revocalize the consonantal text as תְעַנֵּם (teʿannem, “you afflict them”), a Piel verb form from the homonym עָנָה (“afflict”).
  32. 2 Chronicles 6:27 tn The present translation understands כִּי (ki) in an emphatic or asseverative sense (“Certainly”). Other translations have “indeed” (NASB), “when” (NRSV), “so” (NEB), or leave the word untranslated (NIV).
  33. 2 Chronicles 6:27 tn Heb “the good way in which they should walk.”
  34. 2 Chronicles 6:27 tn Or “for an inheritance.”
  35. 2 Chronicles 6:28 tn Actually two Hebrew words appear here, both of which are usually (but not always) taken as referring to locusts. Perhaps different stages of growth or different varieties are in view, but this is uncertain. NEB has “locusts new-sloughed or fully grown”; NASB has “locust or grasshopper”; NIV has “locusts or grasshoppers”; NRSV has “locust, or caterpillar.”
  36. 2 Chronicles 6:28 tn Heb “in the land, his gates.”
  37. 2 Chronicles 6:29 tn Heb “every prayer, every request for help which will be to all the people, to all your people Israel.”
  38. 2 Chronicles 6:29 tn Heb “which they know, each his pain and his affliction.”
  39. 2 Chronicles 6:30 tn The words “their sin” are not in the Hebrew text, but are supplied for clarification.
  40. 2 Chronicles 6:30 tn Heb “and give to each one according to all his ways because you know his heart.” In the Hebrew text vv. 28-30a actually contain one lengthy conditional sentence, which the translation has divided up for stylistic reasons.
  41. 2 Chronicles 6:30 tn Heb “Indeed you know, you alone, the heart of the sons of mankind.”
  42. 2 Chronicles 6:31 tn Heb “fear.”
  43. 2 Chronicles 6:31 tn Heb “by walking in your ways.”
  44. 2 Chronicles 6:31 tn Heb “all the days [in] which.”
  45. 2 Chronicles 6:32 tn Heb “your great name.” The word “name” sometimes refers to one’s reputation or honor (thus the translation here, “your great reputation”).
  46. 2 Chronicles 6:32 tn Heb “and your strong hand and your outstretched arm.”
  47. 2 Chronicles 6:33 tn Heb “and do all which the foreigner calls to [i.e., “requests of”] you.”
  48. 2 Chronicles 6:33 tn Heb “name.” See the note on “reputation” in v. 32.
  49. 2 Chronicles 6:33 tn Heb “fear.”
  50. 2 Chronicles 6:33 tn Heb “that your name is called over this house which I built.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28.
  51. 2 Chronicles 6:34 tn Heb “When your people go out for battle against their enemies in the way which you send them.”
  52. 2 Chronicles 6:34 tn Heb “toward this city which you have chosen and the house which I built for your name.”
  53. 2 Chronicles 6:35 tn Heb “their prayer and their request for help.”
  54. 2 Chronicles 6:35 tn Heb “and accomplish their justice.”
  55. 2 Chronicles 6:36 tn Heb “they”; the referent (God’s people) has been specified in the translation for clarity.
  56. 2 Chronicles 6:37 tn Heb “they”; the referent (God’s people) has been specified in the translation for clarity.
  57. 2 Chronicles 6:37 tn Or “stop and reflect”; Heb “bring back to their heart.”
  58. 2 Chronicles 6:37 tn Or “done wrong.”
  59. 2 Chronicles 6:38 tn Or “soul.”
  60. 2 Chronicles 6:38 tn Heb “your name.” The word “name” sometimes refers to one’s reputation or honor (thus the translation here, “your honor”).
  61. 2 Chronicles 6:39 tn Heb “their prayer and their requests for help.”
  62. 2 Chronicles 6:39 tn Heb “and accomplish their justice.”
  63. 2 Chronicles 6:40 tn Heb “May your eyes be open and your ears attentive to the prayer of this place.”
  64. 2 Chronicles 6:41 tn Heb “be clothed with deliverance.”
  65. 2 Chronicles 6:41 tn Heb “and may your loyal ones rejoice in good.”
  66. 2 Chronicles 6:42 tc Heb “do not turn away the face of your anointed ones.” Many medieval Hebrew mss, as well as the ancient versions, read the singular, “your anointed,” which would probably refer to Solomon specifically, rather than the people.
  67. 2 Chronicles 7:1 tn Or “the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
  68. 2 Chronicles 7:3 tn The word “saying” is supplied in the translation for stylistic reasons.
  69. 2 Chronicles 7:6 tn Heb “and the priests were standing at their posts, and the Levites with the instruments of music of the Lord.”
  70. 2 Chronicles 7:6 tn Heb “which David the king made to give thanks to the Lord, for lasting is his loyal love, when David praised by them.”
  71. 2 Chronicles 7:6 tn Heb “opposite them”; the referent (the Levites) has been specified in the translation for clarity.
  72. 2 Chronicles 7:7 tc The Hebrew text omits reference to the grain offerings at this point, but note that they are included both in the list in the second half of the verse (see note on “offerings” at the end of this verse) and in the parallel account in 1 Kgs 8:64. The construction וְאֶת־הַמִּנְחָה (veʾet-hamminkhah; vav [ו] + accusative sign + noun with article; “grain offerings”) was probably omitted accidentally by homoioarcton. Note the וְאֶת (veʾet) that immediately follows.
  73. 2 Chronicles 7:7 tn Heb “to hold the burnt sacrifice, the grain offering, and the fat portions.” Because this is redundant, the translation employs a summary phrase: “all these offerings.”
  74. 2 Chronicles 7:8 tn Heb “Solomon held the festival at that time for seven days, and all Israel was with him, a very great assembly from Lebo Hamath to the wadi of Egypt.”
  75. 2 Chronicles 7:10 tn Heb “he”; the referent (Solomon) has been specified in the translation for clarity.
  76. 2 Chronicles 7:10 tn The words “they left” are supplied in the translation for stylistic reasons.
  77. 2 Chronicles 7:10 tn Heb “good of heart.”
  78. 2 Chronicles 7:11 tn Heb “and all that entered the heart of Solomon to do in the house of the Lord and in his house he successfully accomplished.”
  79. 2 Chronicles 7:12 tn Heb “I have heard.”
  80. 2 Chronicles 7:12 tn Heb “temple of sacrifice.” This means the Lord designated the temple as the place for making sacrifices, and this has been clarified in the translation.
  81. 2 Chronicles 7:13 tn Or “if.”
  82. 2 Chronicles 7:13 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
  83. 2 Chronicles 7:13 tn Heb “the land,” which stands here by metonymy for the vegetation growing in it.
  84. 2 Chronicles 7:14 tn Heb “over whom my name is called.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28.
  85. 2 Chronicles 7:14 tn Heb “seek my face,” where “my face” is figurative for God’s presence and acceptance.
  86. 2 Chronicles 7:14 tn Heb “and turn from their sinful ways.”
  87. 2 Chronicles 7:14 tn Heb “hear.”
  88. 2 Chronicles 7:14 sn Here the phrase heal their land means restore the damage done by the drought, locusts and plague mentioned in v. 13.
  89. 2 Chronicles 7:15 tn Heb “my eyes will be open and my ears attentive to the prayer of this place.” Note Solomon’s request in 6:40.
  90. 2 Chronicles 7:16 tn Heb “for my name to be there perpetually [or perhaps, “forever”].”
  91. 2 Chronicles 7:16 tn Heb “and my eyes and my heart will be there all the days.”
  92. 2 Chronicles 7:17 tn Heb “As for you, if you walk before me, as David your father walked, by doing all which I commanded you, [and] you keep my rules and my regulations.”sn Verse 17 is actually a lengthy protasis (“if” section) of a conditional sentence, the apodosis (“then” section) of which appears in v. 18.
  93. 2 Chronicles 7:18 tn Heb “I will establish the throne of your kingdom.”
  94. 2 Chronicles 7:18 tn Heb “there will not be cut off from you a man ruling over Israel.”
  95. 2 Chronicles 7:19 tn The Hebrew pronoun is plural, suggesting that Solomon and all Israel (or perhaps Solomon and his successors) are in view. To convey this to the English reader, the translation “you people” has been employed.
  96. 2 Chronicles 7:19 tn Heb “which I placed before you.”
  97. 2 Chronicles 7:19 tn Heb “and walk and serve other gods and bow down to them.”
  98. 2 Chronicles 7:20 tn Heb “them.” The switch from the second to the third person pronoun is rhetorically effective, for it mirrors God’s rejection of his people—he has stopped addressing them as “you” and begun addressing them as “them.” However, the switch is awkward and confusing in English, so the translation maintains the direct address style.
  99. 2 Chronicles 7:20 tn Heb “them.” See the note on “you” earlier in this verse.
  100. 2 Chronicles 7:20 tc Instead of “I will throw away,” the parallel text in 1 Kgs 9:7 has “I will send away.” The two verbs sound very similar in Hebrew, so the discrepancy is likely due to an oral transmissional error.tn Heb “and this temple which I consecrated for my name I will throw away from before my face.”
  101. 2 Chronicles 7:20 tn Heb “him,” which appears in context to refer to Israel (i.e., “you” in direct address). Many translations understand the direct object of the verb “make” to be the temple (NEB, NASB, NIV, NRSV “it”).
  102. 2 Chronicles 7:20 tn Heb “and I will make him [i.e., Israel] a proverb and a taunt,” that is, a proverbial example of destruction and an object of reproach.
  103. 2 Chronicles 7:21 tn Heb “and this house which was high/elevated.” The statement makes little sense in this context, which predicts the desolation that judgment will bring. Some treat the clause as concessive, “Even though this temple is lofty [now].” Others, following the lead of several ancient versions, emend the text to, “this temple will become a heap of ruins.”
  104. 2 Chronicles 7:22 tn Heb “and they will say.”
  105. 2 Chronicles 7:22 tn Heb “fathers.”
  106. 2 Chronicles 7:22 tn Heb “and they took hold of other gods and bowed down to them and served them.”
  107. 2 Chronicles 8:2 tn Heb “Huram” (also in v. 18). Some medieval Hebrew mss, along with the LXX, Syriac, and Vulgate spell the name “Hiram,” agreeing with 1 Chr 14:1. “Huram” is a variant spelling referring to the same individual.
  108. 2 Chronicles 8:5 tn Heb “and he built…[as] cities of fortification, [with] walls, doors, and a bar.”
  109. 2 Chronicles 8:6 tn Heb “Solomon.” The recurrence of the proper name is unexpected in terms of contemporary English style, so the pronoun has been used in the translation instead.
  110. 2 Chronicles 8:6 tn Heb “the cities of the chariots and the cities of the horses.”
  111. 2 Chronicles 8:6 tn Heb “and all the desire of Solomon which he desired to build in Jerusalem and in Lebanon and in all the land of his kingdom.”
  112. 2 Chronicles 8:7 tn Heb “all the people who were left from the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, who were not from Israel.”
  113. 2 Chronicles 8:8 tn Heb “from their sons who were left after them in the land, whom the sons of Israel did not wipe out, and Solomon raised them up for a work crew to this day.”
  114. 2 Chronicles 8:9 tn Heb “and from the sons of Israel whom Solomon did not assign to the laborers for his work.”
  115. 2 Chronicles 8:9 tn Heb “officers of his chariots and his horses.”
  116. 2 Chronicles 8:10 tn Heb “these [were] the officials of the governors who belonged to the king, Solomon, 250, the ones ruling over the people.”
New English Translation (NET)

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Romans 7:14-8:8

14 For we know that the law is spiritual—but I am unspiritual, sold into slavery to sin.[a] 15 For I don’t understand what I am doing. For I do not do what I want—instead, I do what I hate.[b] 16 But if I do what I don’t want, I agree that the law is good.[c] 17 But now it is no longer me doing it, but sin that lives in me. 18 For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it.[d] 19 For I do not do the good I want, but I do the very evil I do not want! 20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

21 So, I find the law that when I want to do good, evil is present with me. 22 For I delight in the law of God in my inner being. 23 But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members. 24 Wretched man that I am! Who will rescue me from this body of death? 25 Thanks be[e] to God through Jesus Christ our Lord! So then,[f] I myself serve the law of God with my mind, but[g] with my flesh I serve[h] the law of sin.

The Believer’s Relationship to the Holy Spirit

8 There is therefore now no condemnation for those who are in Christ Jesus.[i] 2 For the law of the life-giving Spirit[j] in Christ Jesus has set you[k] free from the law of sin and death. 3 For God achieved what the law could not do because[l] it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, 4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

5 For those who live according to the flesh have their outlook shaped by[m] the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. 6 For the outlook[n] of the flesh is death, but the outlook of the Spirit is life and peace, 7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. 8 Those who are in the flesh cannot please God.

Footnotes:

  1. Romans 7:14 tn Grk “under sin.”
  2. Romans 7:15 tn Grk “but what I hate, this I do.”
  3. Romans 7:16 tn Grk “I agree with the law that it is good.”
  4. Romans 7:18 tn Grk “For to wish is present in/with me, but not to do it.”
  5. Romans 7:25 tc ‡ Most mss (א* A 1739 1881 M sy) read “I give thanks to God” rather than “Now thanks be to God” (א1 [B] Ψ 33 81 104 365 1506), the reading of NA28. The reading with the verb (εὐχαριστῶ τῷ θεῷ, eucharistō tō theō) possibly arose from a transcriptional error in which several letters were doubled (TCGNT 455). The conjunction δέ (de, “now”) is included in some mss as well (א1 Ψ 33 81 104 365 1506), but it should probably not be considered original. The ms support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 M lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25.
  6. Romans 7:25 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
  7. Romans 7:25 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
  8. Romans 7:25 tn The words “I serve” have been repeated here for clarity.
  9. Romans 8:1 tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 co), have no additional words for v. 1. Later scribes (A D1 Ψ 81 365 629 vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mē kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א2 D2 33vid M) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in M.
  10. Romans 8:2 tn Grk “for the law of the Spirit of life.”
  11. Romans 8:2 tc Most mss read the first person singular pronoun με (me) here (A D 1175 1241 1505 1739c 1881 2464 M lat sa). The second person singular pronoun σε (se) is superior because of external support (א B (F: σαι) G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, ēleutherōsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.
  12. Romans 8:3 tn Grk “in that.”
  13. Romans 8:5 tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.
  14. Romans 8:6 tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.
New English Translation (NET)

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Psalm 18:1-15

Psalm 18[a]

For the music director, by the Lord’s servant David, who sang[b] to the Lord the words of this song when[c] the Lord rescued him from the power[d] of all his enemies, including Saul.[e]

18 He said:[f]
“I love[g] you, Lord, my source of strength![h]
2 The Lord is my high ridge,[i] my stronghold,[j] my deliverer.
My God is my rocky summit where[k] I take shelter,[l]
my shield, the horn that saves me,[m] and my refuge.[n]
3 I called[o] to the Lord, who is worthy of praise,[p]
and I was delivered from my enemies.
4 The waves[q] of death engulfed me,
the currents[r] of chaos[s] overwhelmed me.[t]
5 The ropes of Sheol tightened around me,[u]
the snares of death trapped me.[v]
6 In my distress I called to the Lord;
I cried out to my God.[w]
From his heavenly temple[x] he heard my voice;
he listened to my cry for help.[y]
7 The earth heaved and shook.[z]
The roots of the mountains[aa] trembled;[ab]
they heaved because he was angry.
8 Smoke ascended from[ac] his nose;[ad]
fire devoured as it came from his mouth.[ae]
He hurled down fiery coals.[af]
9 He made the sky sink[ag] as he descended;
a thick cloud was under his feet.
10 He mounted[ah] a winged angel[ai] and flew;
he glided[aj] on the wings of the wind.[ak]
11 He shrouded himself in darkness,[al]
in thick rain clouds.[am]
12 From the brightness in front of him came
hail and fiery coals.[an]
13 The Lord thundered[ao] in[ap] the sky;
the Most High[aq] shouted.[ar]
14 He shot his[as] arrows and scattered them,[at]
many lightning bolts[au] and routed them.[av]
15 The depths[aw] of the sea[ax] were exposed;
the inner regions[ay] of the world were uncovered
by[az] your battle cry,[ba] Lord,
by the powerful breath from your nose.[bb]

Footnotes:

  1. Psalm 18:1 sn Psalm 18. In this long song of thanks, the psalmist (a Davidic king, traditionally understood as David himself) affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. The psalmist’s experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the psalm appears in 2 Sam 22:1-51.
  2. Psalm 18:1 tn Heb “spoke.”
  3. Psalm 18:1 tn Heb “in the day,” or “at the time.”
  4. Psalm 18:1 tn Heb “hand.”
  5. Psalm 18:1 tn Heb “and from the hand of Saul.”
  6. Psalm 18:1 tn A number of translations (e.g., NASB, NIV, NRSV) assign the words “he said” to the superscription, in which case the entire psalm is in first person. Other translations (e.g., NAB) include the introductory “he said” at the beginning of v. 1.
  7. Psalm 18:1 tn The verb רָחַם (rakham) elsewhere appears in the Piel (or Pual) verbal stem with the basic meaning, “have compassion.” The verb occurs only here in the basic (Qal) stem. The basic stem of the verbal root also occurs in Aramaic with the meaning “love” (see DNWSI 2:1068-69; Jastrow 1467 s.v. רָחַם; G. Schmuttermayr, “rhm: eine lexikalische Studie,” Bib 51 [1970]: 515-21). Since this introductory statement does not appear in the parallel version in 2 Sam 22:1-51, it is possible that it is a later addition to the psalm, made when the poem was revised for use in worship.
  8. Psalm 18:1 tn Heb “my strength.” “Strength” is metonymic here, referring to the Lord as the one who bestows strength to the psalmist; thus the translation “my source of strength.”
  9. Psalm 18:2 sn My high ridge. This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
  10. Psalm 18:2 sn My stronghold. David often found safety in such strongholds. See 1 Sam 22:4-5; 24:22; 2 Sam 5:9, 17; 23:14.
  11. Psalm 18:2 tn Or “in whom.”
  12. Psalm 18:2 sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
  13. Psalm 18:2 tn Heb “the horn of my salvation”; or “my saving horn.”sn Though some see “horn” as referring to a horn-shaped peak of a hill, or to the “horns” of an altar where one could find refuge, it is more likely that the horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that uses its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36. Ps 18:2 uses the metaphor of the horn in a slightly different manner. Here the Lord himself is compared to a horn. He is to the psalmist what the horn is to the ox, a source of defense and victory.
  14. Psalm 18:2 tn Or “my elevated place.” The parallel version of this psalm in 2 Sam 22:3 adds at this point, “my refuge, my savior, [you who] save me from violence.”
  15. Psalm 18:3 tn In this song of thanksgiving, where the psalmist recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect.
  16. Psalm 18:3 tn Heb “worthy of praise, I cried out [to] the Lord.” Some take מְהֻלָּל (mehullal, “worthy of praise”) with what precedes and translate, “the praiseworthy one,” or “praiseworthy.” However, the various epithets in vv. 1-2 have the first person pronominal suffix, unlike מְהֻלָּל. If one follows the traditional verse division and takes מְהֻלָּל with what follows, it is best understood as substantival and as appositional to יְהוָה (yehvah): “[to the] praiseworthy one I cried out, [to the] Lord.”
  17. Psalm 18:4 tc Ps 18:4 reads “ropes,” while 2 Sam 22:5 reads “waves.” The reading of the psalm has been influenced by the next verse (note “ropes of Sheol”) and perhaps also by Ps 116:3 (where “ropes of death” appears, as here, with the verb אָפַף, ʾafaf). However, the parallelism of v. 4 (note “currents” in the next line) favors the reading “waves.” While the verb אָפַף is used with “ropes” as subject in Ps 116:3, it can also be used with engulfing “waters” as subject (see Jonah 2:5). Death is compared to surging waters in v. 4 and to a hunter in v. 5.
  18. Psalm 18:4 tn The Hebrew noun נַחַל (nakhal) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15-16).
  19. Psalm 18:4 tn The noun בְלִיַּעַל (veliyyaʿal) is used here as an epithet for death. Elsewhere it is a common noun meaning “wickedness, uselessness.” It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase “man/son of wickedness” refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God’s chosen servant.
  20. Psalm 18:4 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb בָּעַת (baʿat) sometimes by metonymy carries the nuance “frighten,” but the parallelism (see “engulfed”) favors the meaning “overwhelm” here.
  21. Psalm 18:5 tn Heb “surrounded me.”
  22. Psalm 18:5 tn Heb “confronted me.”
  23. Psalm 18:6 tn In this poetic narrative context the four prefixed verbal forms in v. 6 are best understood as preterites indicating past tense, not imperfects.
  24. Psalm 18:6 tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly temple is in view, not the earthly one.
  25. Psalm 18:6 tc Heb “and my cry for help before him came into his ears.” 2 Sam 22:7 has a shorter reading, “my cry for help, in his ears.” It is likely that Ps 18:6 MT as it now stands represents a conflation of two readings: (1) “my cry for help came before him,” (2) “my cry for help came into his ears.” See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 144, n. 13.
  26. Psalm 18:7 sn The earth heaved and shook. The imagery pictures an earthquake in which the earth’s surface rises and falls. The earthquake motif is common in OT theophanies of God as warrior and in ancient Near Eastern literary descriptions of warring gods and kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 160-62.
  27. Psalm 18:7 tn 2 Sam 22:8 has “heavens” which forms a merism with “earth” in the preceding line. The “foundations of the heavens” would be the mountains. However, the reading “foundations of the mountains” has a parallel in Deut 32:22.
  28. Psalm 18:7 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav (ו) consecutive in the verse.
  29. Psalm 18:8 tn Heb “within”; or “[from] within.” For a discussion of the use of the preposition ב (bet) here, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 163-64.
  30. Psalm 18:8 tn Or “in his anger.” The noun אַף (ʾaf) can carry the abstract meaning “anger,” but the parallelism (note “from his mouth”) suggests the more concrete meaning “nose” here. See also v. 15, “the powerful breath of your nose.”
  31. Psalm 18:8 tn Heb “fire from his mouth devoured.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse.sn Fire devoured as it came from his mouth. For other examples of fire as a weapon in OT theophanies and ancient Near Eastern portrayals of warring gods and kings, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 165-67.
  32. Psalm 18:8 tn Heb “coals burned from him.” Perhaps the psalmist pictures God’s fiery breath igniting coals (cf. Job 41:21), which he then hurls as weapons (cf. Ps 120:4).
  33. Psalm 18:9 tn The Hebrew verb נָטָה (natah) can carry the sense “[cause to] bend, bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the Lord causes the sky, pictured as a dome or vault, to sink down as he descends in the storm.
  34. Psalm 18:10 tn Or “rode upon.”
  35. Psalm 18:10 tn Heb “a cherub.” Because of the typical associations of the word “cherub” in English with chubby winged babies, the term has been rendered “winged angel” in the translation.sn Winged angel (Heb “cherub”). Cherubim, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Pss 80:1; 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubim suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubim in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind (see the next line of the psalm).
  36. Psalm 18:10 tc 2 Sam 22:11 reads “appeared” (from רָאָה, raʾah); the relatively rare verb דָאָה (daʾah, “glide”) is more difficult and probably the original reading here in Ps 18.
  37. Psalm 18:10 sn The wings of the wind. Verse 10 may depict (1) the Lord riding a cherub, which is in turn propelled by the wind current. Another option (2) is that two different vehicles (a cherub and the wind) are envisioned. Yet another option (3) is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.
  38. Psalm 18:11 tc Heb “he made darkness his hiding place around him, his covering.” 2 Sam 22:12 reads, “he made darkness around him coverings,” omitting “his hiding place” and pluralizing “covering.” Ps 18:11 may include a conflation of synonyms (“his hiding place” and “his covering”) or 2 Sam 22:12 may be the result of haplography/homoioarcton. Note that three successive words in Ps 18:11 begin with the Hebrew letter samek: סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ (sitro sevivotayv sukkato).
  39. Psalm 18:11 tc Heb “darkness of water, clouds of clouds.” The noun “darkness” (חֶשְׁכַת, kheshekhat) may need to be emended to an original reading חַשְׁרַת (khashrat), a form that is preserved in 2 Sam 22:12. The latter is a construct form of חַשְׁרָה (khashrah, “sieve”) which occurs only here in the OT. A cognate Ugaritic noun means “sieve,” and the related verb חָשַׁר (khashar, “to sift”) is attested in postbiblical Hebrew and Aramaic. The phrase חַשְׁרַת מַיִם (khashrat mayim) means literally “a sieve of water.” It pictures the rain clouds as a sieve through which the rain falls to the ground (see F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry [SBLDS], 146, n. 33).
  40. Psalm 18:12 tc Heb “from the brightness in front of him his clouds came, hail and coals of fire.” 2 Sam 22:13 reads, “from the brightness in front of him burned coals of fire.” The Lucianic family of texts within the Greek tradition of 2 Sam 22:13 seems to assume the underlying Hebrew text: מנגה נגדו עברו ברד וגחלי אשׁ, “from the brightness in front of him came hail and coals of fire” (the basis for the present translation). The textual situation is perplexing and the identity of the original text uncertain. The verbs עָבָרוּ (ʿavaru; Ps 18:12) and בָּעֲרוּ (baʿaru; 2 Sam 22:13) appear to be variants involving a transposition of the first two letters. The noun עָבָיו (ʿavayv, “his clouds,” Ps 18:12) may be virtually dittographic (note the following עָבְרוּ, ʿaveru), or it could have accidentally dropped out from the text of 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). The noun בָּרָד (barad, “hail,” Ps 18:12) may be virtually dittographic (note the preceding עָבְרוּ), or it could have dropped out from 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). For a fuller discussion of the text and its problems, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 74-76.
  41. Psalm 18:13 sn Thunder is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 179-83.
  42. Psalm 18:13 tn 2 Sam 22:14 has “from.”
  43. Psalm 18:13 sn This divine title (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
  44. Psalm 18:13 tc The text of Ps 18:13 adds at this point, “hail and coals of fire.” These words are probably accidentally added from v. 12b; they do not appear in 2 Sam 22:14.tn Heb “offered his voice.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the prefixed verbal form with vav (ו) consecutive in the preceding line.
  45. Psalm 18:14 tn 2 Sam 22:15 omits the pronominal suffix (“his”).
  46. Psalm 18:14 tn The pronominal suffixes on the verbs “scattered” and “routed” (see the next line) refer to the psalmist’s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate “shot them far and wide” and “made them move noisily,” respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs פוּץ (puts, “scatter”) and הָמַם (hamam, “rout”) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).
  47. Psalm 18:14 sn Lightning is a common motif in in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 190-92.
  48. Psalm 18:14 tn Heb “lightning bolts, many.” 2 Sam 22:15 has simply “lightning” (בָּרָק, baraq). The identity of the word רָב (rav) in Ps 18:14 is problematic. (1) It may be a form of a rare verb רָבַב (ravav, “to shoot”), perhaps attested in Gen 49:23 as well. In this case one might translate, “he shot lightning bolts and routed them.” Other options include (2) understanding רָב (rav) as an adverbial use of the adjective, “lightning bolts in abundance,” or (3) emending the form to רַבּוּ (rabbu), from רָבַב (ravav, “be many”) or to רָבוּ (ravu), from רָבָה (ravah, “be many”)—both a haplography of the vav (ו); note the initial vav on the immediately following form—and translating “lightning bolts were in abundance.”sn Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).
  49. Psalm 18:15 tn Or “channels.”
  50. Psalm 18:15 tc Ps 18:15 reads “water” (cf. Ps 42:1); “sea” is the reading of 2 Sam 22:16.
  51. Psalm 18:15 tn Or “foundations.”
  52. Psalm 18:15 tn Heb “from.” The preposition has a causal sense here.
  53. Psalm 18:15 tn The noun is derived from the verb גָּעַר (gaʿar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
  54. Psalm 18:15 tn 2 Sam 22:16 reads “by the battle cry of the Lord, by the blast of the breath of his nose.” The phrase “blast of the breath” (Heb “breath of breath”) employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.
New English Translation (NET)

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Proverbs 19:24-25

24 The sluggard has plunged[a] his hand into the dish,
and he will not even bring it back to his mouth![b]
25 Flog[c] a scorner, and as a result the simpleton[d] will learn prudence;[e]
correct a discerning person, and as a result he will understand knowledge.[f]

Footnotes:

  1. Proverbs 19:24 tn Heb The verb תָּמַן (taman) means “to bury” (so many English versions) or “to hide” (so KJV). As the perfect form of a dynamic verb it should be understood as past or perfective. The proverb presents a scene where the sluggard has not just reached to the food in the dish but buried his hand in it. The second comment reveals that this is not a frozen frame, but a continuing scene revealing the extent of his laziness.
  2. Proverbs 19:24 sn This humorous portrayal is an exaggeration, but the point is that laziness opposes common sense and can thwart basic needs. It would have a wider application for anyone who would start a project and then lack the interest or energy to finish it (R. N. Whybray, Proverbs [CBC], 111). Ibn Ezra proposes that the dish was empty, because the sluggard was too lazy to provide for himself.
  3. Proverbs 19:25 tn The Hiphil imperfect תַּכֶּה (takkeh) is followed by another imperfect. It could be rendered: “strike a scorner [imperfect of instruction] and a simpleton will become prudent.” But the first of the parallel verbs can also be subordinated to the second as a temporal or conditional clause. Some English versions translate “beat” (NAB “if you beat an arrogant man”), but this could be understood to refer to competition rather than physical punishment. Therefore “flog” has been used in the translation, since it is normally associated with punishment or discipline.
  4. Proverbs 19:25 sn Different people learn differently. There are three types of people in this proverb: the scorner with a closed mind, the simpleton with an empty mind, and the discerning person with an open mind (D. Kidner, Proverbs [TOTC], 135). The simpleton learns by observing a scoffer being punished, even though the punishment will have no effect on the scoffer.
  5. Proverbs 19:25 sn The word is related to “shrewdness” (cf. 1:4). The simpleton will learn at least where the traps are and how to avoid them.
  6. Proverbs 19:25 tn The second half begins with הוֹכִיחַ (hokhiakh), the Hiphil infinitive construct. This parallels the imperfect tense beginning the first half; it forms a temporal or conditional clause as well, so that the main verb is “he will understand.”sn The discerning person will learn from verbal rebukes. The contrast is caught in a wordplay in the Midrash: “For the wise a hint [rʾmizo], for the fool a fist [kurmezo]” (Mishle 22:6).
New English Translation (NET)

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