The Daily Audio Bible Reading for Sunday July 26, 2020 (NIV)

2 Chronicles 17-18

Jehoshaphat Rules in Judah

17 Then Jehoshaphat, Asa’s son, became the next king. He strengthened Judah to stand against any attack from Israel. He stationed troops in all the fortified towns of Judah, and he assigned additional garrisons to the land of Judah and to the towns of Ephraim that his father, Asa, had captured.

The Lord was with Jehoshaphat because he followed the example of his father’s early years[a] and did not worship the images of Baal. He sought his father’s God and obeyed his commands instead of following the evil practices of the kingdom of Israel. So the Lord established Jehoshaphat’s control over the kingdom of Judah. All the people of Judah brought gifts to Jehoshaphat, so he became very wealthy and highly esteemed. He was deeply committed to[b] the ways of the Lord. He removed the pagan shrines and Asherah poles from Judah.

In the third year of his reign Jehoshaphat sent his officials to teach in all the towns of Judah. These officials included Ben-hail, Obadiah, Zechariah, Nethanel, and Micaiah. He sent Levites along with them, including Shemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah, and Tob-Adonijah. He also sent out the priests Elishama and Jehoram. They took copies of the Book of the Law of the Lord and traveled around through all the towns of Judah, teaching the people.

10 Then the fear of the Lord fell over all the surrounding kingdoms so that none of them wanted to declare war on Jehoshaphat. 11 Some of the Philistines brought him gifts and silver as tribute, and the Arabs brought 7,700 rams and 7,700 male goats.

12 So Jehoshaphat became more and more powerful and built fortresses and storage cities throughout Judah. 13 He stored numerous supplies in Judah’s towns and stationed an army of seasoned troops at Jerusalem. 14 His army was enrolled according to ancestral clans.

From Judah there were 300,000 troops organized in units of 1,000, under the command of Adnah. 15 Next in command was Jehohanan, who commanded 280,000 troops. 16 Next was Amasiah son of Zicri, who volunteered for the Lord’s service, with 200,000 troops under his command.

17 From Benjamin there were 200,000 troops equipped with bows and shields. They were under the command of Eliada, a veteran soldier. 18 Next in command was Jehozabad, who commanded 180,000 armed men.

19 These were the troops stationed in Jerusalem to serve the king, besides those Jehoshaphat stationed in the fortified towns throughout Judah.

Jehoshaphat and Ahab

18 Jehoshaphat enjoyed great riches and high esteem, and he made an alliance with Ahab of Israel by having his son marry Ahab’s daughter. A few years later he went to Samaria to visit Ahab, who prepared a great banquet for him and his officials. They butchered great numbers of sheep, goats, and cattle for the feast. Then Ahab enticed Jehoshaphat to join forces with him to recover Ramoth-gilead.

“Will you go with me to Ramoth-gilead?” King Ahab of Israel asked King Jehoshaphat of Judah.

Jehoshaphat replied, “Why, of course! You and I are as one, and my troops are your troops. We will certainly join you in battle.” Then Jehoshaphat added, “But first let’s find out what the Lord says.”

So the king of Israel summoned the prophets, 400 of them, and asked them, “Should we go to war against Ramoth-gilead, or should I hold back?”

They all replied, “Yes, go right ahead! God will give the king victory.”

But Jehoshaphat asked, “Is there not also a prophet of the Lord here? We should ask him the same question.”

The king of Israel replied to Jehoshaphat, “There is one more man who could consult the Lord for us, but I hate him. He never prophesies anything but trouble for me! His name is Micaiah son of Imlah.”

Jehoshaphat replied, “That’s not the way a king should talk! Let’s hear what he has to say.”

So the king of Israel called one of his officials and said, “Quick! Bring Micaiah son of Imlah.”

Micaiah Prophesies against Ahab

King Ahab of Israel and King Jehoshaphat of Judah, dressed in their royal robes, were sitting on thrones at the threshing floor near the gate of Samaria. All of Ahab’s prophets were prophesying there in front of them. 10 One of them, Zedekiah son of Kenaanah, made some iron horns and proclaimed, “This is what the Lord says: With these horns you will gore the Arameans to death!”

11 All the other prophets agreed. “Yes,” they said, “go up to Ramoth-gilead and be victorious, for the Lord will give the king victory!”

12 Meanwhile, the messenger who went to get Micaiah said to him, “Look, all the prophets are promising victory for the king. Be sure that you agree with them and promise success.”

13 But Micaiah replied, “As surely as the Lord lives, I will say only what my God says.”

14 When Micaiah arrived before the king, Ahab asked him, “Micaiah, should we go to war against Ramoth-gilead, or should I hold back?”

Micaiah replied sarcastically, “Yes, go up and be victorious, for you will have victory over them!”

15 But the king replied sharply, “How many times must I demand that you speak only the truth to me when you speak for the Lord?”

16 Then Micaiah told him, “In a vision I saw all Israel scattered on the mountains, like sheep without a shepherd. And the Lord said, ‘Their master has been killed.[c] Send them home in peace.’”

17 “Didn’t I tell you?” the king of Israel exclaimed to Jehoshaphat. “He never prophesies anything but trouble for me.”

18 Then Micaiah continued, “Listen to what the Lord says! I saw the Lord sitting on his throne with all the armies of heaven around him, on his right and on his left. 19 And the Lord said, ‘Who can entice King Ahab of Israel to go into battle against Ramoth-gilead so he can be killed?’

“There were many suggestions, 20 and finally a spirit approached the Lord and said, ‘I can do it!’

“‘How will you do this?’ the Lord asked.

21 “And the spirit replied, ‘I will go out and inspire all of Ahab’s prophets to speak lies.’

“‘You will succeed,’ said the Lord. ‘Go ahead and do it.’

22 “So you see, the Lord has put a lying spirit in the mouths of your prophets. For the Lord has pronounced your doom.”

23 Then Zedekiah son of Kenaanah walked up to Micaiah and slapped him across the face. “Since when did the Spirit of the Lord leave me to speak to you?” he demanded.

24 And Micaiah replied, “You will find out soon enough when you are trying to hide in some secret room!”

25 “Arrest him!” the king of Israel ordered. “Take him back to Amon, the governor of the city, and to my son Joash. 26 Give them this order from the king: ‘Put this man in prison, and feed him nothing but bread and water until I return safely from the battle!’”

27 But Micaiah replied, “If you return safely, it will mean that the Lord has not spoken through me!” Then he added to those standing around, “Everyone mark my words!”

The Death of Ahab

28 So King Ahab of Israel and King Jehoshaphat of Judah led their armies against Ramoth-gilead. 29 The king of Israel said to Jehoshaphat, “As we go into battle, I will disguise myself so no one will recognize me, but you wear your royal robes.” So the king of Israel disguised himself, and they went into battle.

30 Meanwhile, the king of Aram had issued these orders to his chariot commanders: “Attack only the king of Israel! Don’t bother with anyone else.” 31 So when the Aramean chariot commanders saw Jehoshaphat in his royal robes, they went after him. “There is the king of Israel!” they shouted. But Jehoshaphat called out, and the Lord saved him. God helped him by turning the attackers away from him. 32 As soon as the chariot commanders realized he was not the king of Israel, they stopped chasing him.

33 An Aramean soldier, however, randomly shot an arrow at the Israelite troops and hit the king of Israel between the joints of his armor. “Turn the horses[d] and get me out of here!” Ahab groaned to the driver of the chariot. “I’m badly wounded!”

34 The battle raged all that day, and the king of Israel propped himself up in his chariot facing the Arameans. In the evening, just as the sun was setting, he died.

Footnotes:

  1. 17:3 Some Hebrew manuscripts read the example of his father, David.
  2. 17:6 Hebrew His heart was courageous in.
  3. 18:16 Hebrew These people have no master.
  4. 18:33 Hebrew Turn your hand.
New Living Translation (NLT)

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


Romans 9:25-10:13

25 Concerning the Gentiles, God says in the prophecy of Hosea,

“Those who were not my people,
I will now call my people.
And I will love those
whom I did not love before.”[a]

26 And,

“Then, at the place where they were told,
‘You are not my people,’
there they will be called
‘children of the living God.’”[b]

27 And concerning Israel, Isaiah the prophet cried out,

“Though the people of Israel are as numerous as the sand of the seashore,
only a remnant will be saved.
28 For the Lord will carry out his sentence upon the earth
quickly and with finality.”[c]

29 And Isaiah said the same thing in another place:

“If the Lord of Heaven’s Armies
had not spared a few of our children,
we would have been wiped out like Sodom,
destroyed like Gomorrah.”[d]

Israel’s Unbelief

30 What does all this mean? Even though the Gentiles were not trying to follow God’s standards, they were made right with God. And it was by faith that this took place. 31 But the people of Israel, who tried so hard to get right with God by keeping the law, never succeeded. 32 Why not? Because they were trying to get right with God by keeping the law[e] instead of by trusting in him. They stumbled over the great rock in their path. 33 God warned them of this in the Scriptures when he said,

“I am placing a stone in Jerusalem[f] that makes people stumble,
a rock that makes them fall.
But anyone who trusts in him
will never be disgraced.”[g]

10 Dear brothers and sisters,[h] the longing of my heart and my prayer to God is for the people of Israel to be saved. I know what enthusiasm they have for God, but it is misdirected zeal. For they don’t understand God’s way of making people right with himself. Refusing to accept God’s way, they cling to their own way of getting right with God by trying to keep the law. For Christ has already accomplished the purpose for which the law was given.[i] As a result, all who believe in him are made right with God.

Salvation Is for Everyone

For Moses writes that the law’s way of making a person right with God requires obedience to all of its commands.[j] But faith’s way of getting right with God says, “Don’t say in your heart, ‘Who will go up to heaven?’ (to bring Christ down to earth). And don’t say, ‘Who will go down to the place of the dead?’ (to bring Christ back to life again).” In fact, it says,

“The message is very close at hand;
it is on your lips and in your heart.”[k]

And that message is the very message about faith that we preach: If you openly declare that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. 10 For it is by believing in your heart that you are made right with God, and it is by openly declaring your faith that you are saved. 11 As the Scriptures tell us, “Anyone who trusts in him will never be disgraced.”[l] 12 Jew and Gentile[m] are the same in this respect. They have the same Lord, who gives generously to all who call on him. 13 For “Everyone who calls on the name of the Lord will be saved.”[n]

Footnotes:

  1. 9:25 Hos 2:23.
  2. 9:26 Greek sons of the living God. Hos 1:10.
  3. 9:27-28 Isa 10:22-23 (Greek version).
  4. 9:29 Isa 1:9 (Greek version).
  5. 9:32 Greek by works.
  6. 9:33a Greek in Zion.
  7. 9:33b Isa 8:14; 28:16 (Greek version).
  8. 10:1 Greek Brothers.
  9. 10:4 Or For Christ is the end of the law.
  10. 10:5 See Lev 18:5.
  11. 10:6-8 Deut 30:12-14.
  12. 10:11 Isa 28:16 (Greek version).
  13. 10:12 Greek and Greek.
  14. 10:13 Joel 2:32.
New Living Translation (NLT)

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


Psalm 20

Psalm 20

For the choir director: A psalm of David.

In times of trouble, may the Lord answer your cry.
May the name of the God of Jacob keep you safe from all harm.
May he send you help from his sanctuary
and strengthen you from Jerusalem.[a]
May he remember all your gifts
and look favorably on your burnt offerings. Interlude

May he grant your heart’s desires
and make all your plans succeed.
May we shout for joy when we hear of your victory
and raise a victory banner in the name of our God.
May the Lord answer all your prayers.

Now I know that the Lord rescues his anointed king.
He will answer him from his holy heaven
and rescue him by his great power.
Some nations boast of their chariots and horses,
but we boast in the name of the Lord our God.
Those nations will fall down and collapse,
but we will rise up and stand firm.

Give victory to our king, O Lord!
Answer our cry for help.

Footnotes:

  1. 20:2 Hebrew Zion.
New Living Translation (NLT)

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


Proverbs 20:2-3

The king’s fury is like a lion’s roar;
to rouse his anger is to risk your life.

Avoiding a fight is a mark of honor;
only fools insist on quarreling.

New Living Translation (NLT)

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


07/25/2020 DAB Transcript

2 Chronicles 14:1-16:14, Romans 9:1-24, Psalms 19:1-14, Proverbs 20:1

Today is the 25th day of July welcome to the Daily Audio Bible I’m Brian and it’s great to be here with you as we round the corner on another one of our weeks together. Won’t be long before we’ll be rounding the corner on another of our months together. But as I often say when I look at the date…and it always hits me…when I look at the date, “o here’s where we are”. It’s easy to get out in front of ourselves or behind ourselves when we are right here right now, July 25th. And, so, let’s take that next step together on our journey through the Scriptures. We’ve been reading from the New English Translation, the NET Bible this week, which is what we will do today. Second Chronicles chapters 14, 15, and 16.

Prayer:

Father, we thank You for Your word and we thank You for another week, another week to live, another week to enjoy Your presence upon this earth, another week to embrace the fact that we are not alone, another opportunity to spend time in Your word and allow it to inform the choices and decisions that we make. We thank You for bringing us this far. We are…we are so grateful. No matter what we face, You bring us through…we are still here. No matter how hard it’s been, we are still here. You have sustained us, and we are grateful. And, so we release another one of our weeks and it becomes a part of our history, even as we look forward to all that You have yet to do and say, correct, and comfort inside of us as we continue our journey within the pages of the Scriptures this year. So, come Holy Spirit, give us rest. Restore us today we pray. In Jesus’ name we ask. Amen.

Announcements:

dailyaudiobible.com is home base and that is…that’s where you find out what’s going on around here. It’s a special day…special day and in…in our family. Today is that my son Ezekiel’s birthday and it’s his eighth birthday and I never let a birthday go by without kind of mentioning…mentioning that because he’s the Daily Audio baby basically, His birth, hard to believe it was eight years ago, but his birth years ago today was a really, really beautiful moment in Jill and my life in this community because we…many of you have been here for years, you’ve heard the story. Some of you were here, like here as it happened, and I hear about those stories because I remember making the Daily Audio Bible in our family van in a hospital parking lot for a couple of days because we had intended to have Ezekiel at home. We’d done that before and had a midwife and things got sideways on us and it got kinda dangerous for a little bit where Ezekiel’s heart rate was…he…like he was struggling and Jill was exhausted and struggling and we were just not able to progress and it got dangerous. And, so, we had a rush to a hospital, not even…not even the one we had planned. Like we had to rush to the nearest hospital, and it was so quickly that they were examining her…it…like I couldn't…like, she went into the emergency room and before I could get parked and get into the emergency room, like she was already gone and had to be taken back and they were already examining her and having us make really, really quick decisions about C-sections and stuff, just telling us like, “this is serious.” And, so, we just hardly had time to even adjust to…to what was happening before they were wheeling Jill away. And I’m giving my wife a kiss and it’s like all we know is that this is very serious, and this has gotta happen right now. And, so, I mean all the flurry of activity ended up leaving me alone in this hospital room that I had just been with a bunch of doctors and nurses and my wife and now everybody’s gone and I’m just sitting here wondering, how dangerous? What is happening? And praying and crying out to God and just being able to reach out, just to reach out on social media, just send out an email, just asking, “like community…like I need you now. We need you now. This is a scary thing and just immediately and the ongoing prayers.” And because it was an emergency surgery and stuff and the baby and the baby’s mommy, like they needed to spend a couple days in the hospital and I’m staying too. And, so, we’ve got this little makeshift studio down in the van. It’s the middle of the summertime in Tennessee. So, yeah, I mean it’s 110° in the van…just but trying to make enough quiet to be able to do it and just kinda sharing that story as it happened and just continuing the Daily Audio Bible as life happens. And we’ve done the Daily Audio Bible all over the world in all kinds of strange circumstances, but eight years ago today was this particular story. And, so, happy birthday to Ezekiel, who is now eight years old and who is indeed becoming quite a good reader. And now we…we see Ezekiel reading Daily Audio Bible kids soon. And just kind of passing, passing it on, continuing it forward. And so today is Zekee’s birthday. Happy birthday! So, that’s kind of what’s going on around here. And I’d like to take this moment to thank everybody, especially everybody who was there. Like it’s just…it’s really unique what we have. Like I think…I think we know that. Like, I think we know that going through the Bible in community like this, like there’s something special about this. But we…it’s like the kingdom, we couldn’t go like, “it’s this” or “there it is over there.” This is why it just is and what we share together is real and it’s a…it’s a beautiful thing and I’m grateful that we have each other in the different seasons and stresses of life. We do know that were not alone, and that we are in this together.

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

The Daily Audio Bible Reading for Saturday July 25, 2020 (NIV)

2 Chronicles 14-16

14 (13:23)[a] Abijah passed away[b] and was buried in the City of David.[c] His son Asa replaced him as king. During his reign[d] the land had rest for ten years.

Asa’s Religious and Military Accomplishments

(14:1) Asa did what the Lord his God desired and approved.[e] He removed the pagan altars[f] and the high places, smashed the sacred pillars, and cut down the Asherah poles.[g] He ordered Judah to seek the Lord God of their ancestors[h] and to observe his law and commands.[i] He removed the high places and the incense altars from all the towns of Judah. The kingdom had rest under his rule.[j]

He built fortified cities throughout Judah, for the land was at rest and there was no war during those years; the Lord gave him peace. He said to the people of Judah:[k] “Let’s build these cities and fortify them with walls, towers, and barred gates.[l] The land remains ours because we have followed[m] the Lord our God; we have followed him, and he has made us secure on all sides.”[n] So they built the cities[o] and prospered.

Asa had an army of 300,000 men from Judah, equipped with large shields and spears. He also had 280,000 men from Benjamin who carried small shields and were adept archers; they were all skilled warriors. Zerah the Cushite marched against them with an army of 1,000,000 men[p] and 300 chariots . He arrived at Mareshah, 10 and Asa went out to oppose him. They deployed for battle in the Valley of Zephathah near Mareshah.

11 Asa prayed[q] to the Lord his God: “O Lord, there is no one but you who can help the weak when they are vastly outnumbered.[r] Help us, O Lord our God, for we rely on you and have marched on your behalf against this huge army.[s] O Lord, you are our God; don’t let men prevail against you!”[t] 12 The Lord struck down the Cushites before Asa and Judah. The Cushites fled, 13 and Asa and his army chased them as far as Gerar. The Cushites were wiped out;[u] they were shattered before the Lord and his army. The men of Judah[v] carried off a huge amount of plunder. 14 They defeated all the towns surrounding Gerar, for the Lord caused them to panic.[w] The men of Judah[x] looted all the towns, for they contained a huge amount of goods.[y] 15 They also attacked the tents of the herdsmen in charge of the livestock.[z] They carried off many sheep and camels and then returned to Jerusalem.

15 God’s Spirit came upon Azariah son of Oded. He met[aa] Asa and told him, “Listen to me, Asa and all Judah and Benjamin! The Lord is with you when you are loyal to him.[ab] If you seek him, he will respond to you,[ac] but if you reject him, he will reject you. For a long time[ad] Israel had not sought the one true God, or a priest to instruct them, or the law. Because of their distress, they turned back to the Lord God of Israel. They sought him and he responded to them.[ae] In those days[af] no one could travel safely,[ag] for total chaos had overtaken all the people of the surrounding lands.[ah] One nation was crushed by another, and one city by another, for God caused them to be in great turmoil.[ai] But as for you, be strong and don’t get discouraged,[aj] for your work will be rewarded.”[ak]

When Asa heard these words and the prophecy of Oded the prophet, he was encouraged.[al] He removed the detestable idols from the entire land of Judah and Benjamin and from the cities he had seized in the Ephraimite hill country. He repaired the altar of the Lord in front of the porch of the Lord’s temple.[am]

He assembled all Judah and Benjamin, as well as the settlers[an] from Ephraim, Manasseh, and Simeon who had come to live with them. Many people from Israel had come there to live[ao] when they saw that the Lord his God was with him. 10 They assembled in Jerusalem in the third month of the fifteenth year of Asa’s reign. 11 At that time[ap] they sacrificed to the Lord some of the plunder they had brought back, including 700 head of cattle and 7,000 sheep.[aq] 12 They solemnly agreed[ar] to seek the Lord God of their ancestors[as] with their whole heart and being. 13 Anyone who would not seek the Lord God of Israel would be executed, whether they were young or old,[at] male or female. 14 They swore their allegiance to the Lord, shouting their approval loudly and sounding trumpets and horns.[au] 15 All Judah was happy about the oath, because they made the vow with their whole heart. They willingly sought the Lord and he responded to them.[av] He made them secure on every side.[aw]

16 King Asa also removed Maacah his grandmother[ax] from her position as queen mother[ay] because she had made a loathsome Asherah pole. Asa cut down her loathsome pole and crushed and burned it in the Kidron Valley. 17 The high places were not eliminated from Israel, yet Asa was wholeheartedly devoted to the Lord throughout his lifetime.[az] 18 He brought the holy items that his father and he had made into God’s temple, including the silver, gold, and other articles.[ba]

Asa’s Failures

19 There was no more war until the thirty-fifth year of Asa’s reign. 16 In the thirty-sixth year of Asa’s reign, King Baasha of Israel attacked Judah, and he established Ramah as a military outpost to prevent anyone from leaving or entering the land of King Asa of Judah.[bb] Asa took all the silver and gold that was left in the treasuries of the Lord’s temple and of the royal palace and sent it to King Ben Hadad of Syria, ruler in Damascus, along with this message: “I want to make a treaty with you, like the one our fathers made.[bc] See, I have sent you silver and gold. Break your treaty with King Baasha of Israel, so he will retreat from my land.”[bd] Ben Hadad accepted King Asa’s offer and ordered his army commanders to attack the cities of Israel.[be] They conquered[bf] Ijon, Dan, Abel Maim,[bg] and all the storage cities of Naphtali. When Baasha heard the news, he stopped fortifying[bh] Ramah and abandoned the project.[bi] King Asa ordered all the men of Judah to carry away the stones and wood that Baasha had used to build Ramah.[bj] He used the materials to build up[bk] Geba and Mizpah.

At that time Hanani the prophet[bl] visited King Asa of Judah and said to him: “Because you relied on the king of Syria and did not rely on the Lord your God, the army of the king of Syria has escaped from your hand. Did not the Cushites and Libyans have a huge army with chariots and a very large number of horsemen? But when you relied on the Lord, he handed them over to you! Certainly[bm] the Lord watches the whole earth carefully[bn] and is ready to strengthen those who are devoted to him.[bo] You have acted foolishly in this matter; from now on you will have war.” 10 Asa was so angry at the prophet, he put him in jail.[bp] Asa also oppressed some of the people at that time.

Asa’s Reign Ends

11 The events of Asa’s reign, from start to finish, are recorded in the Scroll of the Kings of Judah and Israel.[bq] 12 In the thirty-ninth year of his reign, Asa developed a foot disease and his disease became severe. Yet even in his disease, he did not seek the Lord, but only the doctors. 13 Asa passed away[br] in the forty-first year of his reign. 14 He was buried in the tomb he had carved out in the City of David.[bs] They laid him to rest on a platform[bt] covered with spices and assorted mixtures of ointments. They made a huge bonfire to honor him.[bu]

Footnotes:

  1. 2 Chronicles 14:1 sn Beginning with 14:1, the verse numbers through 14:15 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 14:1 ET = 13:23 HT, 14:2 ET = 14:1 HT, 14:3 ET = 14:2 HT, etc., through 14:15 ET = 14:14 HT. Beginning with 15:1 the verse numbers in the ET and HT are again the same.
  2. 2 Chronicles 14:1 tn Heb “lay down with his fathers.”
  3. 2 Chronicles 14:1 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
  4. 2 Chronicles 14:1 tn Heb “in his days.”
  5. 2 Chronicles 14:2 tn Heb “and Asa did the good and the right in the eyes of the Lord his God.”
  6. 2 Chronicles 14:3 tn Heb “the altars of the foreigner.”
  7. 2 Chronicles 14:3 sn Asherah poles. A leading deity of the Canaanite pantheon was Asherah, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles (Hebrew אֲשֵׁרִים [ʾasherim], as here). They were to be burned or cut down (Deut 7:5; 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
  8. 2 Chronicles 14:4 tn Heb “fathers.”
  9. 2 Chronicles 14:4 tn Heb “the law and the command.”
  10. 2 Chronicles 14:5 tn Heb “before him.”
  11. 2 Chronicles 14:7 tn The words “the people of” are supplied in the translation for clarification. The Hebrew text uses the name “Judah” by metonymy for the people of Judah.
  12. 2 Chronicles 14:7 tn Heb “and we will surround [them] with wall[s] and towers, doors, and bars.”
  13. 2 Chronicles 14:7 tn Heb “sought.”
  14. 2 Chronicles 14:7 tn Heb “we sought him, and he has given us rest all around.”
  15. 2 Chronicles 14:7 tn The words “the cities” are supplied in the translation for clarification and for stylistic reasons.
  16. 2 Chronicles 14:9 tn Heb “a thousand thousands.”
  17. 2 Chronicles 14:11 tn Heb “called out.”
  18. 2 Chronicles 14:11 tn Heb “there is not except you to help between many with regard to [the one] without strength.”
  19. 2 Chronicles 14:11 tn Heb “and in your name we have come against this multitude.”
  20. 2 Chronicles 14:11 tn Heb “let not man retain [strength] with you.”
  21. 2 Chronicles 14:13 tn Heb “and there fell from the Cushites so that there was not to them preservation of life.”
  22. 2 Chronicles 14:13 tn Heb “they”; the referent (the men of Judah) has been specified in the translation for clarity.
  23. 2 Chronicles 14:14 tn Heb “for the terror of the Lord was upon them.”
  24. 2 Chronicles 14:14 tn Heb “they”; the referent (the men of Judah) has been specified in the translation for clarity.
  25. 2 Chronicles 14:14 tn Heb “for great plunder was in them.”
  26. 2 Chronicles 14:15 tn Heb “and also they struck down the tents of the livestock.”
  27. 2 Chronicles 15:2 tn Heb “went out before.”
  28. 2 Chronicles 15:2 tn Heb “when you are with him.”
  29. 2 Chronicles 15:2 tn Heb “he will allow himself to be found by you.”
  30. 2 Chronicles 15:3 tn Heb “Many days.”
  31. 2 Chronicles 15:4 tn Heb “and he allowed himself to be found by them.”
  32. 2 Chronicles 15:5 tn Heb “times.”
  33. 2 Chronicles 15:5 tn Heb “there was no peace for the one going out or the one coming in.”
  34. 2 Chronicles 15:5 tn Heb “for great confusion was upon all the inhabitants of the lands.”
  35. 2 Chronicles 15:6 tn Heb “threw them into confusion with all distress.”
  36. 2 Chronicles 15:7 tn Heb “and let not your hands drop.”
  37. 2 Chronicles 15:7 tn Heb “for there is payment for your work.”
  38. 2 Chronicles 15:8 tn Heb “strengthened himself.”
  39. 2 Chronicles 15:8 tn Heb “the porch of the Lord.”
  40. 2 Chronicles 15:9 tn Or “foreign residents.”
  41. 2 Chronicles 15:9 tn Heb “had fallen upon him.”
  42. 2 Chronicles 15:11 tn Or “In that day.”
  43. 2 Chronicles 15:11 tn The Hebrew term צֹאן (tsoʾn) denotes smaller livestock in general; depending on context it can refer to sheep only or goats only, but their is nothing in the immediate context here to specify one or the other.
  44. 2 Chronicles 15:12 tn Heb “entered into a covenant.”
  45. 2 Chronicles 15:12 tn Heb “fathers.”
  46. 2 Chronicles 15:13 tn Heb “whether small or great.”
  47. 2 Chronicles 15:14 tn Heb “with a loud voice and with a shout of joy and with trumpets and with horns.”
  48. 2 Chronicles 15:15 tn Heb “and with all their desire they sought him and he allowed himself to be found by them.”
  49. 2 Chronicles 15:15 tn Heb “and the Lord gave them rest all around.”
  50. 2 Chronicles 15:16 tn Heb “mother,” but Hebrew often uses “father” and “mother” for grandparents and even more remote ancestors.
  51. 2 Chronicles 15:16 tn The Hebrew term גְּבִירָה (gevirah) can denote “queen” or “queen mother” depending on the context. Here the latter is indicated, since Maacah was the wife of Rehoboam and mother of Abijah.
  52. 2 Chronicles 15:17 tn Heb “yet the heart of Asa was complete all his days.”
  53. 2 Chronicles 15:18 tn Heb “and he brought the holy things of his father and his holy things [into] the house of God, silver, gold, and items.”
  54. 2 Chronicles 16:1 tn Heb “and he built up Ramah so as to not permit going out or coming in to Asa king of Judah.”
  55. 2 Chronicles 16:3 tn Heb “[May there be] a covenant between me and you [as there was] between my father and your father.”
  56. 2 Chronicles 16:3 tn Heb “so he will go up from upon me.”
  57. 2 Chronicles 16:4 tn Heb “and Ben Hadad listened to King Asa and sent the commanders of the armies which belonged to him against the cities of Israel.”
  58. 2 Chronicles 16:4 tn Heb “They struck down.”
  59. 2 Chronicles 16:4 sn In the parallel passage in 1 Kgs 15:20, this city’s name appears as Abel Beth Maacah. These appear to be variant names for the same place.
  60. 2 Chronicles 16:5 tn Heb “building.”
  61. 2 Chronicles 16:5 tn Heb “and he caused his work to cease.”
  62. 2 Chronicles 16:6 tn Heb “and King Asa took all Judah and they carried away the stones of Ramah and its wood which Baasha had built.”
  63. 2 Chronicles 16:6 tn Heb “and he built with them.”
  64. 2 Chronicles 16:7 tn Heb “the seer.”
  65. 2 Chronicles 16:9 tn Or “for.”
  66. 2 Chronicles 16:9 tn Heb “the eyes of the Lord move quickly through all the earth.”
  67. 2 Chronicles 16:9 tn Heb “to strengthen himself with their heart, [the one] complete toward him.”
  68. 2 Chronicles 16:10 tn Heb “and Asa was angry at the seer, and he put him [in] the house of stocks, because of his rage with him over this.”
  69. 2 Chronicles 16:11 tn Heb “Look, the events of Asa, the former and the latter, look, they are written on the scroll of the kings of Judah and Israel.”
  70. 2 Chronicles 16:13 tn Heb “lay down with his fathers, and he died.”
  71. 2 Chronicles 16:14 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
  72. 2 Chronicles 16:14 tn The Hebrew term מִשְׁכָּב (mishkav) most often refers to a bed. In this setting it was most likely a raised platform within the tomb where the body was laid to rest, technically similar to a bier.
  73. 2 Chronicles 16:14 tn Heb “and they burned for him a large fire, very great.”
New English Translation (NET)

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Romans 9:1-24

Israel’s Rejection Considered

[a] I am telling the truth in Christ (I am not lying!), for my conscience assures me[b] in the Holy Spirit— I have great sorrow and unceasing anguish in my heart.[c] For I could wish[d] that I myself were accursed—cut off from Christ—for the sake of my people,[e] my fellow countrymen,[f] who are Israelites. To them belong[g] the adoption as sons,[h] the glory, the covenants, the giving of the law, the temple worship,[i] and the promises. To them belong the patriarchs,[j] and from them,[k] by human descent,[l] came the Christ,[m] who is God over all, blessed forever![n] Amen.

It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel,[o] nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.”[p] This means[q] it is not the children of the flesh[r] who are the children of God; rather, the children of promise are counted as descendants. For this is what the promise declared:[s]About a year from now[t] I will return and Sarah will have a son.”[u] 10 Not only that, but when Rebekah had conceived children by one man,[v] our ancestor Isaac— 11 even before they were born or had done anything good or bad (so that God’s purpose in election[w] would stand, not by works but by[x] his calling)[y] 12 [z] it was said to her, “The older will serve the younger,”[aa] 13 just as it is written: “Jacob I loved, but Esau I hated.”[ab]

14 What shall we say then? Is there injustice with God? Absolutely not! 15 For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”[ac] 16 So then,[ad] it does not depend on human desire or exertion,[ae] but on God who shows mercy. 17 For the scripture says to Pharaoh:[af]For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.”[ag] 18 So then,[ah] God[ai] has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.[aj]

19 You will say to me then, “Why does he still find fault? For who has ever resisted his will?” 20 But who indeed are you—a mere human being[ak]—to talk back to God?[al] Does what is molded say to the molder, “Why have you made me like this?[am] 21 Has the potter no right to make from the same lump of clay[an] one vessel for special use and another for ordinary use?[ao] 22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects[ap] of wrath[aq] prepared for destruction?[ar] 23 And what if he is willing to make known the wealth of his glory on the objects[as] of mercy that he has prepared beforehand for glory— 24 even us, whom he has called, not only from the Jews but also from the Gentiles?

Footnotes:

  1. Romans 9:1 sn Rom 9:1-11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9-11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29—A Midrash,” JSNT 22 (1984): 37-52.
  2. Romans 9:1 tn Or “my conscience bears witness to me.”
  3. Romans 9:2 tn Grk “my sorrow is great and the anguish in my heart is unceasing.”
  4. Romans 9:3 tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”
  5. Romans 9:3 tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.
  6. Romans 9:3 tn Grk “my kinsmen according to the flesh.”
  7. Romans 9:4 tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  8. Romans 9:4 tn The Greek term υἱοθεσία (huiothesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e., in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”
  9. Romans 9:4 tn Or “cultic service.”
  10. Romans 9:5 tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  11. Romans 9:5 tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.
  12. Romans 9:5 tn Grk “according to the flesh.”
  13. Romans 9:5 tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)
  14. Romans 9:5 tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (ho ōn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5, ” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.
  15. Romans 9:6 tn Grk “For not all those who are from Israel are Israel.”
  16. Romans 9:7 tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.sn A quotation from Gen 21:12.
  17. Romans 9:8 tn Grk “That is,” or “That is to say.”
  18. Romans 9:8 tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.sn The expression the children of the flesh refers to the natural offspring.
  19. Romans 9:9 tn Grk “For this is the word of promise.”
  20. Romans 9:9 tn Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.
  21. Romans 9:9 sn A quotation from Gen 18:10, 14.
  22. Romans 9:10 tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.
  23. Romans 9:11 tn Grk “God’s purpose according to election.”
  24. Romans 9:11 tn Or “not based on works but based on…”
  25. Romans 9:11 tn Grk “by the one who calls.” sn The entire clause is something of a parenthetical remark.
  26. Romans 9:12 sn Many translations place this verse division before the phrase “not by works but by his calling” (NA28/UBS5, NIV, NRSV, NLT, NAB). Other translations place this verse division in the same place that the translation above does (NASB, KJV, NKJV, ASV, RSV). The translation has followed the latter to avoid breaking the parenthetical statement.
  27. Romans 9:12 sn A quotation from Gen 25:23.
  28. Romans 9:13 sn A quotation from Mal 1:2-3.
  29. Romans 9:15 sn A quotation from Exod 33:19.
  30. Romans 9:16 sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
  31. Romans 9:16 tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”
  32. Romans 9:17 sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.
  33. Romans 9:17 sn A quotation from Exod 9:16.
  34. Romans 9:18 sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
  35. Romans 9:18 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
  36. Romans 9:18 tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”
  37. Romans 9:20 tn Grk “O man.”
  38. Romans 9:20 tn Grk “On the contrary, O man, who are you to talk back to God?”
  39. Romans 9:20 sn A quotation from Isa 29:16; 45:9.
  40. Romans 9:21 tn Grk “Or does not the potter have authority over the clay to make from the same lump.”
  41. Romans 9:21 tn Grk “one vessel for honor and another for dishonor.”
  42. Romans 9:22 tn Grk “vessels.” This is the same Greek word used in v. 21.
  43. Romans 9:22 tn Or “vessels destined for wrath.” The genitive ὀργῆς (orgēs) could be taken as a genitive of destination.
  44. Romans 9:22 tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizō) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.
  45. Romans 9:23 tn Grk “vessels.” This is the same Greek word used in v. 21.
New English Translation (NET)

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Psalm 19

Psalm 19[a]

For the music director, a psalm of David.

19 The heavens declare the glory of God;[b]
the sky displays his handiwork.[c]
Day after day it speaks out;[d]
night after night it reveals his greatness.[e]
There is no actual speech or word,
nor is its[f] voice literally heard.
Yet its voice[g] echoes[h] throughout the earth;
its[i] words carry[j] to the distant horizon.[k]
In the sky[l] he has pitched a tent for the sun.[m]
Like a bridegroom it emerges[n] from its chamber;[o]
like a strong man it enjoys[p] running its course.[q]
It emerges from the distant horizon,[r]
and goes from one end of the sky to the other;[s]
nothing can escape[t] its heat.
The law of the Lord is perfect
and preserves one’s life.[u]
The rules set down by the Lord[v] are reliable[w]
and impart wisdom to the inexperienced.[x]
The Lord’s precepts are fair[y]
and make one joyful.[z]
The Lord’s commands[aa] are pure[ab]
and give insight for life.[ac]
The commands to fear the Lord are right[ad]
and endure forever.[ae]
The judgments given by the Lord are trustworthy
and absolutely just.[af]
10 They are of greater value[ag] than gold,
than even a great amount of pure gold;
they bring greater delight[ah] than honey,
than even the sweetest honey from a honeycomb.
11 Yes, your servant finds moral guidance there;[ai]
those who obey them receive a rich reward.[aj]
12 Who can know all his errors?[ak]
Please do not punish me for sins I am unaware of.[al]
13 Moreover, keep me from committing flagrant sins;[am]
do not allow such sins to control me.[an]
Then I will be blameless,
and innocent of blatant[ao] rebellion.
14 May my words and my thoughts
be acceptable in your sight,[ap]
O Lord, my sheltering rock[aq] and my redeemer.[ar]

Footnotes:

  1. Psalm 19:1 sn Psalm 19. The psalmist praises God for his self-revelation in the heavens and in the Mosaic law. The psalmist concludes with a prayer, asking the Lord to keep him from sinning and to approve of his thoughts and words.
  2. Psalm 19:1 sn God’s glory refers here to his royal majesty and power.
  3. Psalm 19:1 tn Heb “and the work of his hands the sky declares.” The participles emphasize the ongoing testimony of the heavens/sky.
  4. Psalm 19:2 tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).
  5. Psalm 19:2 tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.
  6. Psalm 19:3 tn Heb “their.” The antecedent of the plural pronoun is “heavens” (v. 1).
  7. Psalm 19:4 tc The MT reads, “their measuring line” (קוּם, qum). The noun קַו (qav, “measuring line”) makes no sense in this context. The reading קוֹלָם (qolam, “their voice”) which is supported by the LXX, is preferable.
  8. Psalm 19:4 tn Heb “goes out,” or “proceeds forth.”
  9. Psalm 19:4 tn Heb “their” (see the note on the word “its” in v. 3).
  10. Psalm 19:4 tn The verb is supplied in the translation. The Hebrew text has no verb; יָצָא (yatsaʾ, “goes out”) is understood by ellipsis.
  11. Psalm 19:4 tn Heb “to the end of the world.”
  12. Psalm 19:4 tn Heb “in them” (i.e., the heavens).
  13. Psalm 19:4 sn He has pitched a tent for the sun. The personified sun emerges from this “tent” in order to make its daytime journey across the sky. So the “tent” must refer metaphorically to the place where the sun goes to rest during the night.
  14. Psalm 19:5 tn The participle expresses the repeated or regular nature of the action.
  15. Psalm 19:5 tn The Hebrew noun חֻפָּה (khufah, “chamber”) occurs elsewhere only in Isa 4:5 and Joel 2:16 (where it refers to the bedroom of a bride and groom).sn Like a bridegroom. The metaphor likens the sun to a bridegroom who rejoices on his wedding night.
  16. Psalm 19:5 tn The imperfect verbal form draws attention to the regularity of the action.
  17. Psalm 19:5 tn Heb “[on] a path.”sn Like a strong man. The metaphorical language reflects the brilliance of the sunrise, which attests to the sun’s vigor.
  18. Psalm 19:6 tn Heb “from the end of the heavens [is] its going forth.”
  19. Psalm 19:6 tn Heb “and its circuit [is] to their ends.”
  20. Psalm 19:6 tn Heb “is hidden from.”
  21. Psalm 19:7 tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.
  22. Psalm 19:7 tn Traditionally, “the testimony of the Lord.” The noun עֵדוּת (ʿedut) refers here to the demands of God’s covenant law.
  23. Psalm 19:7 tn God’s covenant contains a clear, reliable witness to his moral character and demands.
  24. Psalm 19:7 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.
  25. Psalm 19:8 tn Or “just.” Perhaps the idea is that they impart a knowledge of what is just and right.
  26. Psalm 19:8 tn Heb “[they] make happy [the] heart.” Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God’s law are richly rewarded. See v. 11b.
  27. Psalm 19:8 tn Heb “command.” The singular here refers to the law as a whole.
  28. Psalm 19:8 tn Because they reflect God’s character, his commands provide a code of moral and ethical purity.
  29. Psalm 19:8 tn Heb [they] enlighten [the] eyes.
  30. Psalm 19:9 tn Heb “the fear of the Lord is clean.” The phrase “fear of the Lord” probably refers here to the law, which teaches one how to demonstrate proper reverence for the Lord. See Ps 111:10 for another possible use of the phrase in this sense.
  31. Psalm 19:9 tn Heb “[it] stands permanently.”
  32. Psalm 19:9 sn Trustworthy and absolutely just. The Lord’s commands accurately reflect God’s moral will for his people and are an expression of his just character.
  33. Psalm 19:10 tn Heb “more desirable.”
  34. Psalm 19:10 tn Heb “are sweeter.” God’s law is “sweet’ in the sense that, when obeyed, it brings a great reward (see v. 11b).
  35. Psalm 19:11 tn Heb “moreover your servant is warned by them.”
  36. Psalm 19:11 tn Heb “in the keeping of them [there is] a great reward.”
  37. Psalm 19:12 tn Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.
  38. Psalm 19:12 tn Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.
  39. Psalm 19:13 tn Or “presumptuous sins.”
  40. Psalm 19:13 tn Heb “let them not rule over me.”
  41. Psalm 19:13 tn Heb “great.”
  42. Psalm 19:14 tn Heb “may the words of my mouth and the thought of my heart be acceptable before you.” The prefixed verbal form at the beginning of the verse is understood as a jussive of prayer. Another option is to translate the form as an imperfect continuing the thought of v. 14b: “[Then] the words of my mouth and the thought of my heart will be acceptable before you.”
  43. Psalm 19:14 tn Heb “my rocky cliff,” which is a metaphor for protection; thus the translation “sheltering rock.”
  44. Psalm 19:14 tn Heb “and the one who redeems me.” The metaphor casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis.
New English Translation (NET)

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Proverbs 20:1

20 Wine[a] is a mocker[b] and strong drink is a brawler;
whoever goes astray by them is not wise.[c]

Footnotes:

  1. Proverbs 20:1 sn The drinks are wine and barley beer (e.g., Lev 10:9; Deut 14:26; Isa 28:7). These terms here could be understood as personifications, but better as metonymies for those who drink wine and beer. The inebriated person mocks and brawls.
  2. Proverbs 20:1 tn The two participles לֵץ (lets, “mocker”) and הֹמֶה (homeh, “brawler”) are substantives; they function as predicates in the sentence. Excessive use of intoxicants excites the drinker to boisterous behavior and aggressive attitudes—it turns them into mockers and brawlers.
  3. Proverbs 20:1 sn The proverb does not prohibit the use of wine or beer; in fact, strong drink was used at festivals and celebrations. But intoxication was considered out of bounds for a member of the covenant community (e.g., 23:20-21, 29-35; 31:4-7). To be led astray by their use is not wise.
New English Translation (NET)

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The Daily Audio Bible Reading for Friday July 24, 2020 (NIV)

2 Chronicles 11-13

11 When Rehoboam arrived in Jerusalem, he summoned 180,000 skilled warriors from Judah and Benjamin[a] to attack Israel and restore the kingdom to Rehoboam. But the Lord’s message came to the prophet[b] Shemaiah, “Say this to King Rehoboam son of Solomon of Judah and to all the Israelites in Judah and Benjamin, ‘The Lord says this: “Do not attack and make war with your brothers. Each of you go home, for I have caused this to happen.”’”[c] They obeyed the Lord and called off the attack against Jeroboam.[d]

Rehoboam’s Reign

Rehoboam lived in Jerusalem; he built up these fortified cities throughout Judah: Bethlehem, Etam, Tekoa, Beth Zur, Soco, Adullam, Gath, Mareshah, Ziph, Adoraim, Lachish, Azekah, 10 Zorah, Aijalon, and Hebron. These were the fortified cities in Judah and Benjamin. 11 He fortified these cities and placed officers in them, as well as storehouses of food, olive oil, and wine. 12 In each city there were shields and spears; he strongly fortified them.[e] Judah and Benjamin belonged to him.

13 The priests and Levites who lived throughout Israel supported him, no matter where they resided.[f] 14 The Levites even left their pasturelands and their property behind and came to Judah and Jerusalem, for Jeroboam and his sons prohibited them from serving as the Lord’s priests. 15 Jeroboam[g] appointed his own priests to serve at the worship centers[h] and to lead in the worship of the goat idols and calf idols he had made.[i] 16 Those among all the Israelite tribes who were determined to worship the Lord God of Israel followed them to Jerusalem[j] to sacrifice to the Lord God of their ancestors.[k] 17 They supported[l] the kingdom of Judah and were loyal to[m] Rehoboam son of Solomon for three years; they followed the edicts of[n] David and Solomon for three years.

18 Rehoboam married[o] Mahalath the daughter of David’s son Jerimoth and of[p] Abihail, the daughter of Jesse’s son Eliab. 19 She bore him sons named Jeush, Shemariah, and Zaham. 20 He later married Maacah the daughter of Absalom. She bore to him Abijah, Attai, Ziza, and Shelomith. 21 Rehoboam loved Maacah daughter of Absalom more than his other wives and concubines.[q] He had eighteen wives and sixty concubines; he fathered twenty-eight sons and sixty daughters.

22 Rehoboam appointed Abijah son of Maacah as the leader over his brothers, for he intended to name him his successor.[r] 23 He wisely placed some of his many sons throughout the regions of Judah and Benjamin in the various fortified cities.[s] He supplied them with abundant provisions and acquired many wives for them.[t]

12 After Rehoboam’s rule was established and solidified, he and all Israel rejected the law of the Lord. Because they were unfaithful to the Lord, in King Rehoboam’s fifth year, King Shishak of Egypt attacked Jerusalem. He had 1,200 chariots, 60,000 horsemen, and an innumerable number of soldiers who accompanied him from Egypt, including Libyans, Sukkites, and Cushites. He captured the fortified cities of Judah and marched against Jerusalem.

Shemaiah the prophet visited Rehoboam and the leaders of Judah who were assembled in Jerusalem because of Shishak. He said to them, “This is what the Lord says: ‘You have rejected me, so I have rejected you and will hand you over to Shishak.’”[u] The leaders of Israel and the king humbled themselves and said, “The Lord is just.”[v] When the Lord saw that they humbled themselves, the Lord’s message came to Shemaiah: “They have humbled themselves, so I will not destroy them. I will deliver them soon.[w] My anger will not be unleashed against[x] Jerusalem through Shishak. Yet they will become his subjects, so they can experience how serving me differs from serving the surrounding nations.”[y]

King Shishak of Egypt attacked Jerusalem and took away the treasures of the Lord’s temple and of the royal palace; he took everything, including the gold shields that Solomon had made. 10 King Rehoboam made bronze shields to replace them and assigned them to the officers of the royal guard[z] who protected the entrance to the royal palace. 11 Whenever the king visited the Lord’s temple, the royal guards carried them and then brought them back to the guardroom.[aa]

12 So when Rehoboam[ab] humbled himself, the Lord relented from his anger and did not annihilate him;[ac] Judah experienced some good things.[ad] 13 King Rehoboam solidified his rule in Jerusalem;[ae] he[af] was forty-one years old when he became king, and he ruled for seventeen years in Jerusalem, the city the Lord chose from all the tribes of Israel to be his home.[ag] Rehoboam’s[ah] mother was an Ammonite named Naamah. 14 He did evil because he was not determined to follow the Lord.[ai]

15 The events of Rehoboam’s reign, from start to finish, are recorded[aj] in the Annals of Shemaiah the Prophet and of Iddo the Seer that include genealogical records. There were wars between Rehoboam and Jeroboam continually. 16 Then Rehoboam passed away[ak] and was buried in the City of David.[al] His son Abijah replaced him as king.

Abijah’s Reign

13 In the eighteenth year of the reign of King Jeroboam, Abijah became king over Judah. He ruled for three years in Jerusalem. His mother[am] was Michaiah, the daughter of Uriel from Gibeah.[an]

There was war between Abijah and Jeroboam. Abijah launched the attack with 400,000 well-trained warriors,[ao] while Jeroboam deployed against him 800,000 well-trained warriors.[ap]

Abijah ascended Mount Zemaraim, in the Ephraimite hill country, and said: “Listen to me, Jeroboam and all Israel! Don’t you realize that the Lord God of Israel has given David and his dynasty lasting dominion over Israel by a formal covenant?[aq] Jeroboam son of Nebat, a servant of Solomon son of David, rose up and rebelled against his master. Lawless good-for-nothing men[ar] gathered around him and conspired[as] against Rehoboam son of Solomon, when Rehoboam was an inexperienced young man[at] and could not resist them. Now you are declaring that you will resist the Lord’s rule through the Davidic dynasty.[au] You have a huge army,[av] and bring with you the gold calves that Jeroboam made for you as gods. But you banished[aw] the Lord’s priests, Aaron’s descendants, and the Levites, and appointed your own priests just as the surrounding nations do! Anyone who comes to consecrate himself with a young bull or seven rams becomes a priest of these fake gods![ax] 10 But as for us, the Lord is our God and we have not rejected him. Aaron’s descendants serve as the Lord’s priests, and the Levites assist them with the work.[ay] 11 They offer burnt sacrifices to the Lord every morning and every evening, along with fragrant incense. They arrange the Bread of the Presence on a ritually clean table and light the lamps on the gold lampstand every evening. Certainly[az] we are observing the Lord our God’s regulations, but you have rejected him. 12 Now look, God is with us as our leader. His priests are ready to blow the trumpets to signal the attack against you.[ba] You Israelites, don’t fight against the Lord God of your ancestors,[bb] for you will not win!”

13 Now Jeroboam had sent some men to ambush the Judahite army from behind.[bc] The main army was in front of the Judahite army;[bd] the ambushers were behind it. 14 The men of Judah turned around and realized they were being attacked from the front and the rear.[be] So they cried out to the Lord for help. The priests blew their trumpets, 15 and the men of Judah gave the battle cry. As the men of Judah gave the battle cry, God struck down Jeroboam and all Israel before Abijah and Judah. 16 The Israelites fled from before the Judahite army,[bf] and God handed them over to the men of Judah.[bg] 17 Abijah and his army thoroughly defeated them;[bh] 500,000 well-trained Israelite men fell dead.[bi] 18 That day[bj] the Israelites were defeated; the men of Judah prevailed because they relied on the Lord God of their ancestors.

19 Abijah chased Jeroboam; he seized from him these cities: Bethel and its surrounding towns, Jeshanah and its surrounding towns, and Ephron and its surrounding towns. 20 Jeroboam did not regain power during the reign of Abijah.[bk] The Lord struck him down and he died. 21 Abijah’s power grew; he had[bl] fourteen wives and fathered twenty-two sons and sixteen daughters.

22 The rest of the events of Abijah’s reign, including his deeds and sayings,[bm] are recorded in the writings of the prophet Iddo.

Footnotes:

  1. 2 Chronicles 11:1 tn Heb “he summoned the house of Judah and Benjamin, 180,000 chosen men, accomplished in war.”
  2. 2 Chronicles 11:2 tn Heb “man of God.”
  3. 2 Chronicles 11:4 tn Heb “for this thing is from me.”
  4. 2 Chronicles 11:4 tn Heb “and they heard the words of the Lord and returned from going against Jeroboam.”
  5. 2 Chronicles 11:12 tn Heb “he strengthened them greatly, very much.”
  6. 2 Chronicles 11:13 tn Heb “and the priests and the Levites who were in all Israel supported him from all their territory.”
  7. 2 Chronicles 11:15 tn Heb “he”; the referent (Jeroboam) has been specified in the translation for clarity.
  8. 2 Chronicles 11:15 tn Heb “for the high places.”
  9. 2 Chronicles 11:15 tn Heb “and for the goats and for the calves that he had made.”
  10. 2 Chronicles 11:16 tn Heb “and after them from all the tribes of Israel, the ones giving their heart[s] to seek the Lord God of Israel came [to] Jerusalem.”
  11. 2 Chronicles 11:16 tn Heb “fathers.”
  12. 2 Chronicles 11:17 tn Or “strengthened.”
  13. 2 Chronicles 11:17 tn Or “strengthened.”
  14. 2 Chronicles 11:17 tn Heb “they walked in the way of.”
  15. 2 Chronicles 11:18 tn Heb “took for himself a wife.”
  16. 2 Chronicles 11:18 tn The words “and of” are supplied in the translation for clarification and for stylistic reasons.
  17. 2 Chronicles 11:21 sn Concubines were slave women in ancient Near Eastern societies who were the legal property of their master, but who could have legitimate sexual relations with their master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative (2 Sam 21:10-14; 1 Kgs 11:3).
  18. 2 Chronicles 11:22 tn Heb “and Rehoboam appointed for a head Abijah son of Maacah for ruler among his brothers, indeed to make him king.”
  19. 2 Chronicles 11:23 tn Heb “and he was discerning and broke up from all his sons to all the lands of Judah and Benjamin, to all the fortified cities.”
  20. 2 Chronicles 11:23 tn “and he asked for a multitude of wives.”
  21. 2 Chronicles 12:5 tn Heb “also I have rejected you into the hand of Shishak.”
  22. 2 Chronicles 12:6 tn Or “fair,” meaning the Lord’s punishment of them was just or fair.
  23. 2 Chronicles 12:7 tn Heb “I will give them deliverance soon.”
  24. 2 Chronicles 12:7 tn Heb “pour out on.”
  25. 2 Chronicles 12:8 tn Heb “so they may know my service and the service of the kingdoms of the lands.”
  26. 2 Chronicles 12:10 tn Heb “runners” (also in v. 11).
  27. 2 Chronicles 12:11 tn Heb “to the chamber of the runners.”
  28. 2 Chronicles 12:12 tn Heb “he”; the referent (Rehoboam) has been specified in the translation for clarity.
  29. 2 Chronicles 12:12 tn Heb “the anger of the Lord turned from him and did not destroy completely.”
  30. 2 Chronicles 12:12 tn Heb “and also in Judah there were good things.”
  31. 2 Chronicles 12:13 tn Heb “and the king, Rehoboam, strengthened himself in Jerusalem and ruled.”
  32. 2 Chronicles 12:13 tn Heb “Rehoboam.” The recurrence of the proper name here is redundant in terms of contemporary English style, so the pronoun has been used in the translation instead.
  33. 2 Chronicles 12:13 tn Heb “the city where the Lord chose to place his name from all the tribes of Israel.”
  34. 2 Chronicles 12:13 tn Heb “his”; the referent has been specified in the translation for clarity.
  35. 2 Chronicles 12:14 tn Heb “because he did not set his heart to seek the Lord.”
  36. 2 Chronicles 12:15 tn Heb “As for the events of Rehoboam, the former and the latter, are they not written?”
  37. 2 Chronicles 12:16 tn Heb “lay down with his fathers.”
  38. 2 Chronicles 12:16 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
  39. 2 Chronicles 13:2 tnHeb “The name of his mother.”
  40. 2 Chronicles 13:2 tn The parallel text in 1 Kgs 15:2 identifies his mother as “Maacah, the daughter of Abishalom” (=Absalom, 2 Chr 11:20). Although most English versions identify the mother’s father as Uriel of Gibeah, a number of English versions substitute the name “Maacah” here for the mother (e.g., NIV, NCV, CEV, NLT).
  41. 2 Chronicles 13:3 tn Heb “and Abijah bound [i.e., began] the battle with a force of men of war, 400,000 chosen men.”
  42. 2 Chronicles 13:3 tn Heb “and Jeroboam arranged with him [for] battle with 800,000 chosen men, strong warrior[s].”
  43. 2 Chronicles 13:5 tn Heb “Do you not know that the Lord God of Israel has given kingship to David over Israel permanently, to him and to his sons [by] a covenant of salt?”sn For other references to a “covenant of salt,” see Lev 2:13 and Num 18:19.
  44. 2 Chronicles 13:7 tn Heb “empty men, sons of wickedness.”
  45. 2 Chronicles 13:7 tn Heb “strengthened themselves.”
  46. 2 Chronicles 13:7 tn Heb “a young man and tender of heart.”
  47. 2 Chronicles 13:8 tn Heb “the kingdom of the Lord by the hand of the sons of David.”
  48. 2 Chronicles 13:8 tn Or “horde”; or “multitude.”
  49. 2 Chronicles 13:9 tn In the Hebrew text this is phrased as a rhetorical question, “Did you not banish?” The rhetorical question expects the answer, “Of course you did,” the force of which is reflected in the translation “But you banished.”
  50. 2 Chronicles 13:9 tn Heb “whoever comes to fill his hand with a bull, a son of cattle, and seven rams, and he is a priest to no-gods.”
  51. 2 Chronicles 13:10 tn Heb “and priests serving the Lord [are] the sons of Aaron and the Levites in the work.”
  52. 2 Chronicles 13:11 tn Or “for.”
  53. 2 Chronicles 13:12 tn Heb “and his priests and the trumpets of the war alarm [are ready] to sound out against you.”
  54. 2 Chronicles 13:12 tn Heb “fathers” (also in v. 18).
  55. 2 Chronicles 13:13 tn Heb “and Jeroboam had caused to circle around an ambush to come from behind them.”
  56. 2 Chronicles 13:13 tn Heb “Judah.”
  57. 2 Chronicles 13:14 tn Heb “and Judah turned, and, look, to them [was] the battle in front and behind.”
  58. 2 Chronicles 13:16 tn Heb “Judah.”
  59. 2 Chronicles 13:16 tn Heb “them”; the referent (the men of Judah) has been specified in the translation for clarity.
  60. 2 Chronicles 13:17 tn Heb “struck them down with a great striking down.”
  61. 2 Chronicles 13:17 tn Heb “and [the] slain from Israel fell, 500,000 chosen men.”
  62. 2 Chronicles 13:18 tn Heb “at that time.”
  63. 2 Chronicles 13:20 tn Heb “and the strength of Jeroboam was not retained again in the days of Abijah.”
  64. 2 Chronicles 13:21 tn Heb “lifted up for himself.”
  65. 2 Chronicles 13:22 tn Heb “and his ways and his words.”
New English Translation (NET)

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Romans 8:26-39

26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray,[a] but the Spirit himself intercedes for us with inexpressible groanings. 27 And he[b] who searches our hearts knows the mind of the Spirit, because the Spirit[c] intercedes on behalf of the saints according to God’s will. 28 And we know that all things work together[d] for good for those who love God, who are called according to his purpose, 29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son[e] would be the firstborn among many brothers and sisters.[f] 30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

31 What then shall we say about these things? If God is for us, who can be against us? 32 Indeed, he who[g] did not spare his own Son, but gave him up for us all—how will he not also, along with him, freely give us all things? 33 Who will bring any charge against God’s elect?[h] It is God who justifies. 34 Who is the one who will condemn? Christ[i] is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. 35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword?[j] 36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.”[k] 37 No, in all these things we have complete victory[l] through him[m] who loved us! 38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers,[n] nor things that are present, nor things to come, nor powers, 39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Footnotes:

  1. Romans 8:26 tn Or “for we do not know what we ought to pray for.”
  2. Romans 8:27 sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).
  3. Romans 8:27 tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.
  4. Romans 8:28 tc ὁ θεός (ho theos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 in P46 A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1175 1241 1505 1739 1881 2464 M latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).
  5. Romans 8:29 tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.
  6. Romans 8:29 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  7. Romans 8:32 tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all—How will he not also with him give us all things?”
  8. Romans 8:33 sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).
  9. Romans 8:34 tc ‡ A number of significant and early witnesses, along with several others (P46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Iēsous, “Jesus”) after Χριστός (Christos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1175 1241 1739 1881 M sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA28 has the word in brackets, indicating doubt as to its authenticity.tn Grk “who also.”
  10. Romans 8:35 tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).
  11. Romans 8:36 sn A quotation from Ps 44:22.
  12. Romans 8:37 tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”
  13. Romans 8:37 tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.
  14. Romans 8:38 tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).
New English Translation (NET)

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

Psalm 18:37-50

37 I chase my enemies and catch[a] them;
I do not turn back until I wipe them out.
38 I beat them[b] to death;[c]
they fall at my feet.[d]
39 You give me strength[e] for battle;
you make my foes kneel before me.[f]
40 You make my enemies retreat;[g]
I destroy those who hate me.[h]
41 They cry out, but there is no one to help them;[i]
they cry out to the Lord,[j] but he does not answer them.
42 I grind them as fine windblown dust;[k]
I beat them underfoot[l] like clay[m] in the streets.
43 You rescue me from a hostile army.[n]
You make me[o] a leader of nations;
people over whom I had no authority are now my subjects.[p]
44 When they hear of my exploits, they submit to me.[q]
Foreigners are powerless[r] before me.
45 Foreigners lose their courage;[s]
they shake with fear[t] as they leave[u] their strongholds.[v]
46 The Lord is alive![w]
My Protector[x] is praiseworthy.[y]
The God who delivers me[z] is exalted as king.[aa]
47 The one true God[ab] completely vindicates me;[ac]
he makes nations submit to me.[ad]
48 He delivers me[ae] from my enemies.
You snatch me away[af] from those who attack me;[ag]
you rescue me from violent men.
49 So I will give you thanks before the nations,[ah] O Lord.
I will sing praises to you.[ai]
50 He[aj] gives his king magnificent victories;[ak]
he is faithful[al] to his chosen ruler,[am]
to David and his descendants[an] forever.”[ao]

Footnotes:

  1. Psalm 18:37 tn 2 Sam 22:38 reads “destroy.”
  2. Psalm 18:38 tn Or “smash them.” 2 Sam 22:39 reads, “and I wiped them out and smashed them.”
  3. Psalm 18:38 tn Heb “until they are unable to rise.” 2 Sam 22:39 reads, “until they do not rise.”
  4. Psalm 18:38 sn They fall at my feet. For ancient Near Eastern parallels, see O. Keel, The Symbolism of the Biblical World, 294-97.
  5. Psalm 18:39 tn Heb “clothed me.” See v. 32.
  6. Psalm 18:39 tn Heb “you make those who rise against me kneel beneath me.”sn My foes kneel before me. For ancient Near Eastern parallels, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 268.
  7. Psalm 18:40 tn Heb “and [as for] my enemies, you give to me [the] back [or “neck”].” The idiom “give [the] back” means “to cause [one] to turn the back and run away.” Cf. Exod 23:27.
  8. Psalm 18:40 sn Those who hate me. See v. 17, where it is the Lord who delivered the psalmist from those who hated him.
  9. Psalm 18:41 tn Heb “but there is no deliverer.”
  10. Psalm 18:41 tn Heb “to the Lord.” The words “they cry out” are supplied in the translation because they are understood by ellipsis (see the preceding line).sn They cry out. This reference to the psalmist’s enemies crying out for help to the Lord suggests that the psalmist refers here to enemies within the covenant community, rather than foreigners. However, the militaristic context suggests foreign enemies are in view. Ancient Near Eastern literature indicates that defeated enemies would sometimes cry out for mercy to the god(s) of their conqueror. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 271.
  11. Psalm 18:42 tn Heb “I pulverize them like dust upon the face of the wind.” The phrase “upon the face of” here means “before.” 2 Sam 22:43 reads, “like dust of the earth.”
  12. Psalm 18:42 tc Ps 18:42 reads, “I empty them out” (Hiphil of ריק), while 2 Sam 22:43 reads, “I crush them, I stomp on them” (juxtaposing the synonyms דקק and רקע). It is likely that the latter is a conflation of variants. One, but not both, of the verbs in 2 Sam 22:43 is probably original; “empty out” does not form as good a parallel with “grind, pulverize” in the parallel line.
  13. Psalm 18:42 tn Or “mud.”
  14. Psalm 18:43 tn Heb “from the strivings of a people.” In this context the Hebrew term רִיב (riv, “striving”) probably has a militaristic sense (as in Judg 12:2; Isa 41:11), and עָם (ʿam, “people”) probably refers more specifically to an army (for other examples, see the verses listed in BDB 766 s.v. I עַם, עָם 2.d). Some understand the phrase as referring to attacks by the psalmist’s own countrymen, the “nation” being Israel. However, foreign enemies appear to be in view; note the reference to “nations” in the following line.
  15. Psalm 18:43 tn 2 Sam 22:44 reads, “you keep me.”
  16. Psalm 18:43 tn Heb “a people whom I did not know serve me.” In this context “know” (יָדַע, yadaʿ) probably refers to formal recognition by treaty. People who were once not under the psalmist’s authority now willingly submit to his rulership to avoid being conquered militarily (see vv. 44-45). The language may recall the events recorded in 2 Sam 8:9-10 and 10:19.
  17. Psalm 18:44 tn Heb “at a report of an ear they submit to me.” The report of the psalmist’s exploits is so impressive that those who hear it submit to his rulership without putting up a fight.
  18. Psalm 18:44 tn For the meaning “be weak, powerless” for כָּחַשׁ (kakhash), see Ps 109:24. The next line (see v. 45a), in which “foreigners” are also mentioned, favors this interpretation. Another option is to translate “cower in fear” (see Deut 33:29; Pss 66:3; 81:15; cf. NIV “cringe”; NRSV “came cringing”).
  19. Psalm 18:45 tn Heb “wither, wear out.”
  20. Psalm 18:45 tn The meaning of חָרַג (kharag, “shake”) is established on the basis of cognates in Arabic and Aramaic. 2 Sam 22:46 reads חָגַר (khagar), which might mean here, “[they] come limping” (on the basis of a cognate in postbiblical Hebrew). The normal meaning for חָגַר (“gird”) makes little sense here.
  21. Psalm 18:45 tn Heb “from.”
  22. Psalm 18:45 tn Heb “their prisons.” The besieged cities of the foreigners are compared to prisons.
  23. Psalm 18:46 tn Elsewhere the construction חַי־יְהוָה (khay yehvah) is used exclusively as an oath formula, “as surely as the Lord lives,” but this is not the case here, for no oath follows. Here the statement is an affirmation of the Lord’s active presence and intervention. In contrast to pagan deities, he demonstrates he is the living God by rescuing and empowering the psalmist.
  24. Psalm 18:46 tn Heb “my rocky cliff,” which is a metaphor for protection. See similar phrases in vv. 2, 31.
  25. Psalm 18:46 tn Or “blessed [i.e., praised] be.”
  26. Psalm 18:46 tn Heb “the God of my deliverance.” 2 Sam 22:48 reads, “the God of the rocky cliff of my deliverance.”
  27. Psalm 18:46 tn The words “as king” are supplied in the translation for clarification. Elsewhere in the psalms the verb רוּם (rum, “be exalted”), when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).
  28. Psalm 18:47 tn Heb “the God.” See v. 32.
  29. Psalm 18:47 tn Heb “is the one who grants vengeance to me.” The plural form of the noun indicates degree here, suggesting complete vengeance or vindication.sn Completely vindicates me. In the ancient Near East military victory was sometimes viewed as a sign that one’s God had judged in favor of the victor, avenging and/or vindicating him. See, for example, Judg 11:27, 32-33, 36.
  30. Psalm 18:47 tn Heb “he subdues nations beneath me.” On the meaning of the verb דָּבַר (davar, “subdue,” a homonym of דָּבַר, davar, “speak”), see HALOT 209-10 s.v. I דבר. See also Ps 47:3 and 2 Chr 22:10. 2 Sam 22:48 reads “and [is the one who] brings down nations beneath me.”
  31. Psalm 18:48 tn Heb “[the one who] delivers me.” 2 Sam 22:49 reads “and [the one who] brings me out.”
  32. Psalm 18:48 tn Heb “lifts me up.” In light of the preceding and following references to deliverance, the verb רום probably here refers to being rescued from danger (see Ps 9:13). However, it could mean “exalt, elevate” here, indicating that the Lord has given the psalmist victory over his enemies and forced them to acknowledge the psalmist’s superiority (cf. NIV, NRSV).
  33. Psalm 18:48 tn Heb “from those who rise against me.”
  34. Psalm 18:49 sn I will give you thanks before the nations. This probably alludes to the fact that the psalmist will praise the Lord in the presence of the defeated nations when they, as his subjects, bring their tribute payments. Ideally the Davidic king was to testify to the nations of God’s greatness. See J. H. Eaton, Kingship and the Psalms (SBT), 182-85.
  35. Psalm 18:49 tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Lord,” the primary name of Israel’s covenant God which suggests his active presence with his people (see Exod 3:12-15).
  36. Psalm 18:50 tn Or “the one who.”
  37. Psalm 18:50 tn Heb “magnifies the victories of his king.” “His king” refers to the psalmist, the Davidic king whom God has chosen to rule Israel.
  38. Psalm 18:50 tn Heb “[the one who] does loyalty.”
  39. Psalm 18:50 tn Heb “his anointed [one],” i.e., the psalmist/Davidic king. See Ps 2:2.
  40. Psalm 18:50 tn Or “offspring”; Heb “seed.”
  41. Psalm 18:50 sn If David is the author of the psalm (see the superscription), then he here anticipates that God will continue to demonstrate loyalty to his descendants who succeed him. If the author is a later Davidic king, then he views the divine favor he has experienced as the outworking of God’s faithful promises to David his ancestor.
New English Translation (NET)

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

Proverbs 19:27-29

27 If you stop listening to[a] instruction, my child,
you will stray[b] from the words of knowledge.
28 A crooked witness[c] scorns justice,
and the mouth of the wicked devours[d] iniquity.
29 Penalties[e] have been prepared[f] for scorners,
and floggings for the backs of fools.

Footnotes:

  1. Proverbs 19:27 tn Heb “Stop listening…!” The infinitive construct לִשְׁמֹעַ (lishmoaʿ) functions as the direct object of the imperative: “stop heeding [or, listening to].” Of course in this proverb which shows the consequences of doing so, this is irony. The sage is instructing not to stop. The conditional protasis construction does not appear in the Hebrew but is supplied in the translation.
  2. Proverbs 19:27 tn The second line has an infinitive construct לִשְׁגוֹת (lishgot), meaning “to stray; to go astray; to err.” It indicates the result of the instruction—stop listening, and as a result you will go astray. The LXX took it differently: “A son who ceases to attend to discipline is likely to stray from words of knowledge.” RSV sees the final clause as the purpose of the instructions to be avoided: “do not listen to instructions to err.”
  3. Proverbs 19:28 tn Heb “a witness who is worthless and wicked” (עֵד בְּלִיַּעַל, ʿed beliyyaʿal). Cf. KJV “an ungodly witness”; NAB “an unprincipled witness”; NCV “an evil witness”; NASB “a rascally witness.”sn These are crooked or corrupt witnesses who willfully distort the facts and make a mockery of the whole legal process.
  4. Proverbs 19:28 tn The parallel line says the mouth of the wicked “gulps down” or “swallows” (יְבַלַּע, yevallaʿ) iniquity. The verb does not seem to fit the line (or the proverb) very well. Some have emended the text to יַבִּיעַ (yabbiaʿ, “gushes”) as in 15:28 (cf. NAB “pours out”). Driver followed an Arabic balaga to get “enunciates,” which works well with the idea of a false witness (W. McKane, Proverbs [OTL], 529). As it stands, however, the line indicates that in what he says the wicked person accepts evil—and that could describe a false witness.
  5. Proverbs 19:29 tc The MT reads שְׁפָטִים (shefatim from שֶׁפֶט, shephet), meaning “penalties; judgments.” The text might be מִשְׁפָּטִים (mishpatim) restoring a mem lost by haplography (the previous word ends with mem), and meaning “judicial decisions” (by extension “penalties”). The LXX reads “scourges,” a gloss it uses for שׁוֹטִים (shotim; cf. Prov 26:3), while some propose emending to שְׁבָטִים (shevatim) “rods” (cf. 23:14). Rods might be the instrument of the flogging mentioned in the second half of the verse, but any of the proposals conforms to the convention of parallelism. The main choice is between the MT as it stands and the LXX.
  6. Proverbs 19:29 tn The verb is a Niphal perfect of כוּן (kun) and may be past, as in “have been prepared,” or focused on the resulting state, as in “are ready.”
New English Translation (NET)

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

07/24/2020 DAB Transcript

2 Chronicles 11:1-13:22, Romans 8:26-39, Psalms 18:37-50, Proverbs 19:27-29

Today is the 24th day of July welcome to the Daily Audio Bible I’m Brian and it is an honor to be here with you today as we just come…come in and find a place around the Global Campfire and just…ahh…exhale. I mean, some of the stuff I’m still thinking about from yesterday from the book of Romans. It was such an exhilarating view of who we are. And, so, I’m looking forward to getting there. But before we can get there, we have a little territory to cover in the book of second Chronicles and we’ll read second Chronicles chapters 11, 12, and 13 today. And just by way of reminder, we’re kinda covering this territory again where King Solomon, we…we went through his reign and he has passed away and his son Rehoboam has become king, but he has promised to be more difficult and put much more labor on the…much more of a burden on the people in his kingdom. And, so, ten of the tribes are in the process of rebelling and they are turning to a man named Jeroboam. So, Rehoboam and Jeroboam sound very similar so it’s easy to get them confused, but this is the point at which there is a divide in ancient Israel and their splitting into two separate kingdoms with two separate kings. So, we pick up that story in second Chronicles chapter 11.

Commentary:

Okay. So as we’re continuing to work our way through Romans, like in yesterday’s reading we read some of the implications of what Paul’s been laying out and that is, “the same Spirit that raised Christ from the dead, this is the Spirit of the of the most-high God, the same Spirit dwells in us, that we have been…we have been made God’s children, that we are joint heirs with Jesus to the kingdom of God.” So, Paul’s kind of continuing forward today explaining to us that, “Jesus was the firstborn among many to follow into this new thing God is doing upon the earth and this new divine family of the children of God, joint heirs with Jesus to the kingdom of God upon this earth.” And you could step back and go, “okay. Where…like how…like, how does this work? Where is…where is this coming from?” For Paul this comes because Jesus was dead and was resurrected, right? He had a rebirth from the dead back into life. So, for Paul, he’s recognizing, “okay, nobody just raises themselves from the dead. God raised Jesus from the dead as the firstborn into this new family where the law and sin and death have no claim.” And Paul…in some of Paul’s other writings he’ll call Jesus “the second Adam, the last Adam”, right? So, there’s Adam, like the first person who did fall into sin and therefore every one of his offspring after him was…was in the same condition. Jesus on the other hand knew no sin, died, and came back to life reborn and those who believe, those who are in Christ then receive this Spirit that raised Christ from the dead. Like, then we also follow after the same footsteps of Jesus and die to who we were and are reborn into this new divine family upon the earth. We’re not separated from God by sin or any other claim to us. Now we call God papa, abba, daddy, father, or as my kids call me, “padre”, this term of endearment that’s like a loving parent and child relationship, this bond that never ends. That is so…that is the good news. That’s why this is good news. And it’s so huge. It’s like…how do you describe this? Even Paul…Paul says, “what then shall we say about these things? If God is for us who can be against us? Indeed, He who did not spare His own son but gave Him up for us all, how will He not also, along with Him freely give us all things? Who will bring any charge against God’s elect? It is God who justifies. Who is the one who will condemn? Christ as the one who died. And more than that he was raised who is at the right hand of God and is also interceding for us. Who will separate us from the love of Christ? Will trouble or distress, or persecution, or famine, or nakedness, or danger, or sword?” In all these things we have complete victory through Him who loved us. For I am convinced that neither death nor life, nor angels, nor heavenly rulers, nor things that are present, nor things that are in the future, nor powers, nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.” That is the best news ever! We are being invited forward, my brothers and sisters. We are not invited to just be on the spin cycle for the rest of this year and come in to next year so exhausted from all of the things that are going on in the world that we don't…don’t even know what to believe anymore or which way is up or down. Nothing can separate us from the love of God except us. We have to believe this, and then we have to live from this place. According to Paul, we have been reborn into the family of God, joint heirs with Jesus, who is the first born of this family, a new Adam as it were. So, on some level…like I’m asking you, but I’m asking myself, what are we waiting on? Like what are we waiting for? What has to happen before we actually embrace the good news and live from that place which changes the way we look at everything and everyone? Because we realize everybody’s invited. All are welcome and we are the light of the world according to Jesus, that will show the way. So, I don’t know. Something to think about today.

Prayer:

Holy Spirit, as…as we did yesterday, as we do most every day, we ask You to come and lead us into all truth. Make us aware. Give us eyes to see and ears to hear what is really going on here and how big of a role You have invited us to have. The invitation is unbelievable. This is the gift. It’s free. We don't…we can’t…we couldn’t earn this and yet You have bestowed upon us and it’s such good news it’s unspeakable. And, so, we are thankful for the unspeakable gift of the good news. And we ask that Your Holy Spirit would give us eyes to see and wake us up to the reality. We ask this in the name of Jesus. Amen.

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The Daily Audio Bible Reading for Thursday July 23, 2020 (NIV)

2 Chronicles 8:11-10:19

11 Solomon moved Pharaoh’s daughter up from the City of David[a] to the palace he had built for her, for he said, “My wife must not live in the palace of King David of Israel, for the places where the ark of the Lord has entered are holy.”

12 Then Solomon offered burnt sacrifices to the Lord on the altar of the Lord which he had built in front of the temple’s porch.[b] 13 He observed the daily requirements for sacrifices that Moses had specified for Sabbaths, new moon festivals, and the three annual celebrations—the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Shelters.[c] 14 As his father David had decreed, Solomon[d] appointed the divisions of the priests to do their assigned tasks, the Levitical orders to lead worship and help the priests with their daily tasks,[e] and the divisions of the gatekeepers to serve at their assigned gates.[f] This was what David the man of God had ordered.[g] 15 They did not neglect any detail of the king’s orders pertaining to the priests, Levites, and treasuries.[h]

16 All the work ordered by Solomon was completed, from the day the foundation of the Lord’s temple was laid until it was finished; the Lord’s temple was completed.

17 Then Solomon went to Ezion Geber and to Elat on the coast in the land of Edom. 18 Huram sent him ships and some of his sailors, men who were well acquainted with the sea. They sailed with Solomon’s men to Ophir[i] and took from there 450 talents[j] of gold, which they brought back to King Solomon.

Solomon Entertains a Queen

When the queen of Sheba heard about Solomon,[k] she came to challenge[l] him[m] with difficult questions.[n] She arrived in Jerusalem with a great display of pomp,[o] bringing with her camels carrying spices,[p] a very large quantity of gold, and precious gems. She visited Solomon and discussed with him everything that was on her mind. Solomon answered all her questions; there was no question too complex for the king.[q] When the queen of Sheba saw for herself Solomon’s wisdom, the palace[r] he had built, the food in his banquet hall,[s] his servants and attendants[t] in their robes, his cupbearers in their robes, and his burnt sacrifices which he presented in the Lord’s temple,[u] she was amazed.[v] She said to the king, “The report I heard in my own country about your wise sayings and insight[w] was true! I did not believe these things until I came and saw them with my own eyes. Indeed, I didn’t hear even half the story![x] Your wisdom surpasses what was reported to me. Your attendants, who stand before you at all times and hear your wise sayings, are truly happy![y] May the Lord your God be praised because he favored[z] you by placing you on his throne as the one ruling on his behalf.[aa] Because of your God’s love for Israel and his lasting commitment to them,[ab] he made you king over them so you could make just and right decisions.”[ac] She gave the king 120 talents[ad] of gold and a very large quantity of spices and precious gems. The quantity of spices the queen of Sheba gave King Solomon has never been matched.[ae] 10 (Huram’s[af] servants, aided by Solomon’s servants, brought gold from Ophir, as well as[ag] fine[ah] timber and precious gems. 11 With the timber the king made steps[ai] for the Lord’s temple and royal palace as well as stringed instruments[aj] for the musicians. No one had seen anything like them in the land of Judah before that.[ak]) 12 King Solomon gave the queen of Sheba everything she requested, more than what she had brought him.[al] Then she left and returned[am] to her homeland with her attendants.

Solomon’s Wealth

13 Solomon received 666 talents[an] of gold per year,[ao] 14 besides what he collected from the merchants[ap] and traders. All the Arabian kings and the governors of the land also brought gold and silver to Solomon. 15 King Solomon made 200 large shields of hammered gold; 600 measures[aq] of hammered gold were used for each shield. 16 He also made 300 small shields of hammered gold; 300 measures[ar] of gold were used for each of those shields. The king placed them in the Palace of the Lebanon Forest.[as]

17 The king made a large throne decorated with ivory and overlaid it with pure gold. 18 There were six steps leading up to the throne, and a gold footstool was attached to the throne.[at] The throne had two armrests with a statue of a lion standing on each side.[au] 19 There were twelve statues of lions on the six steps, one lion at each end of each step. There was nothing like it in any other kingdom.[av]

20 All of King Solomon’s cups were made of gold, and all the household items in the Palace of the Lebanon Forest were made of pure gold. There were no silver items, for silver was not considered very valuable in Solomon’s time.[aw] 21 The king had a fleet of large merchant ships[ax] manned by Huram’s men[ay] that sailed the sea. Once every three years the fleet[az] came into port with cargoes of[ba] gold, silver, ivory, apes, and peacocks.[bb]

22 King Solomon was wealthier and wiser than any of the kings of the earth.[bc] 23 All the kings of the earth wanted to visit Solomon to see him display his God-given wisdom.[bd] 24 Year after year visitors brought their gifts, which included items of silver, items of gold, clothes, perfume, spices, horses, and mules.[be]

25 Solomon had 4,000 stalls for his chariot horses[bf] and 12,000 horses. He kept them in assigned cities and also with him in Jerusalem.[bg] 26 He ruled all the kingdoms from the Euphrates River[bh] to the land of the Philistines as far as the border of Egypt. 27 The king made silver as plentiful[bi] in Jerusalem as stones; cedar was[bj] as plentiful as sycamore fig trees are in the foothills.[bk] 28 Solomon acquired horses from Egypt and from all the lands.

Solomon’s Reign Ends

29 The rest of the events of Solomon’s reign, from start to finish, are recorded[bl] in the Annals of Nathan the Prophet, the Prophecy of Ahijah the Shilonite, and the Vision of Iddo the Seer pertaining to Jeroboam son of Nebat. 30 Solomon ruled over all Israel from Jerusalem for forty years. 31 Then Solomon passed away[bm] and was buried in the city of his father David. His son Rehoboam replaced him as king.

The Northern Tribes Rebel

10 Rehoboam traveled to Shechem, for all Israel had gathered in[bn] Shechem to make Rehoboam[bo] king. When Jeroboam son of Nebat heard the news, he was still in Egypt, where he had fled from King Solomon. Jeroboam returned from Egypt. They sent for him,[bp] and Jeroboam and all Israel came and spoke to Rehoboam, saying, “Your father made us work too hard![bq] Now if you lighten the demands he made and don’t make us work as hard, we will serve you.”[br] He said to them, “Go away for three days, then return to me.” So the people went away.

King Rehoboam consulted with the older advisers who had served[bs] his father Solomon when he had been alive. He asked them,[bt] “How do you advise me to answer these people?” They said to him, “If you are fair to these people, grant their request, and are cordial to them, they will be your servants from this time forward.”[bu] But Rehoboam rejected their advice and consulted the young advisers who served him, with whom he had grown up.[bv] He asked them, “How do you advise me to respond to these people who said to me, ‘Lessen the demands your father placed on us’?”[bw] 10 The young advisers with whom Rehoboam[bx] had grown up said to him, “Say this to these people who have said to you, ‘Your father made us work hard, but now lighten our burden’[by]—say this to them: ‘I am a lot harsher than my father![bz] 11 My father imposed heavy demands on you; I will make them even heavier.[ca] My father punished you with ordinary whips; I will punish you with whips that really sting your flesh.’”[cb]

12 Jeroboam and all the people reported to Rehoboam on the third day, just as the king had ordered when he said, “Return to me on the third day.” 13 The king responded to the people harshly. He[cc] rejected the advice of the older men 14 and followed the advice of the younger ones. He said, “My father imposed heavy demands on you;[cd] I will make them even heavier.[ce] My father punished you with ordinary whips; I will punish you with whips that really sting your flesh.”[cf] 15 The king refused to listen to the people, because God was instigating this turn of events[cg] so that he might bring to pass the prophetic announcement he had made[ch] through Ahijah the Shilonite to Jeroboam son of Nebat.

16 When all Israel saw[ci] that the king refused to listen to them, the people answered the king, “We have no portion in David—no share in the son of Jesse![cj] Return to your homes, O Israel![ck] Now, look after your own dynasty, O David!”[cl] So all Israel returned to their homes.[cm] 17 (Rehoboam continued to rule over the Israelites who lived in the cities of Judah.) 18 King Rehoboam sent Hadoram,[cn] the supervisor of the work crews, out after them, but the Israelites stoned him to death. King Rehoboam managed to jump into his chariot and escape to Jerusalem. 19 So Israel has been in rebellion against the Davidic dynasty to this very day.

Footnotes:

  1. 2 Chronicles 8:11 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
  2. 2 Chronicles 8:12 tn Heb “the porch.”
  3. 2 Chronicles 8:13 tn The Hebrew phrase הַסֻּכּוֹת[חַג] (khag hassukkot, “[Feast of] shelters” [or “huts”]) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is probably better than the traditional “tabernacles” in light of the meaning of the term סֻכָּה (sukkah, “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. The nature of the celebration during this feast as a commemoration of the wanderings of the Israelites after they left Egypt suggests that a translation like “shelters” is more appropriate.
  4. 2 Chronicles 8:14 tn Heb “he”; the referent (Solomon) has been specified in the translation for clarity.
  5. 2 Chronicles 8:14 tn Heb “and the Levites, according to their posts, to praise and to serve opposite the priests according to the matter of a day in its day.”
  6. 2 Chronicles 8:14 tn Heb “and the gatekeepers by their divisions for a gate and a gate.”
  7. 2 Chronicles 8:14 tn Heb “for so [was] the command of David the man of God.”
  8. 2 Chronicles 8:15 tn Heb “and they did not turn aside from the command of the king concerning the priests and the Levites with regard to any matter and with regard to the treasuries.”
  9. 2 Chronicles 8:18 tn Heb “and Huram sent to him by the hand of his servants, ships, and servants [who] know the sea, and they came with the servants of Solomon to Ophir.”
  10. 2 Chronicles 8:18 tn The Hebrew word כִּכַּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the gold was 30,285 lbs. (13,770 kg).
  11. 2 Chronicles 9:1 tn Heb “the report about Solomon.”
  12. 2 Chronicles 9:1 tn Or “test.”
  13. 2 Chronicles 9:1 tn Heb “Solomon.” The recurrence of the proper name here is redundant in terms of contemporary English style, so the pronoun has been used in the translation instead.
  14. 2 Chronicles 9:1 tn Or “riddles.”
  15. 2 Chronicles 9:1 tn Heb “with very great strength.” The Hebrew word חַיִל (khayil, “strength”) may refer here to the size of her retinue or to the great wealth she brought with her.
  16. 2 Chronicles 9:1 tn Or “balsam oil.”
  17. 2 Chronicles 9:2 tn Heb “Solomon declared to her all her words; there was not a word hidden from the king which he did not declare to her.” If riddles are specifically in view (see v. 1), then one might translate, “Solomon explained to her all her riddles; there was no riddle too complex for the king.”
  18. 2 Chronicles 9:3 tn Heb “house.”
  19. 2 Chronicles 9:4 tn Heb “the food on his table.”
  20. 2 Chronicles 9:4 tn Heb “the seating of his servants and the standing of his attendants.”
  21. 2 Chronicles 9:4 tc The Hebrew text has here, “and his upper room [by] which he was going up to the house of the Lord.” But עֲלִיָּתוֹ (ʿaliyyato, “his upper room”) should be emended to עֹלָתוֹ, (ʿolato, “his burnt sacrifice[s]”). See the parallel account in 1 Kgs 10:5.
  22. 2 Chronicles 9:4 tn Or “it took her breath away”; Heb “there was no breath still in her.”
  23. 2 Chronicles 9:5 tn Heb “about your words [or perhaps, “deeds”] and your wisdom.”
  24. 2 Chronicles 9:6 tn Heb “the half was not told to me.”
  25. 2 Chronicles 9:7 tn Heb “How happy are your men! How happy are these servants of yours, who stand before you continually, who hear your wisdom!”
  26. 2 Chronicles 9:8 tn Or “delighted in.”
  27. 2 Chronicles 9:8 tn Heb “as king for the Lord your God.”
  28. 2 Chronicles 9:8 tn Heb “to make him stand permanently.”
  29. 2 Chronicles 9:8 tn Heb “to do justice and righteousness.”
  30. 2 Chronicles 9:9 tn The Hebrew word כִּכַּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the gold was 8,076 lbs. (3,672 kg).
  31. 2 Chronicles 9:9 tn Heb “there has not been like those spices which the queen of Sheba gave to King Solomon.”
  32. 2 Chronicles 9:10 tn Heb “Huram’s” (also in v. 21). 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.
  33. 2 Chronicles 9:10 tn Heb “who brought gold from Ophir, brought.”
  34. 2 Chronicles 9:10 tn Heb “algum.”
  35. 2 Chronicles 9:11 tn Heb “tracks.” The parallel text in 1 Kgs 10:12 has a different term whose meaning is uncertain: “supports,” perhaps “banisters” or “parapets.”
  36. 2 Chronicles 9:11 tn Two types of stringed instruments are specifically mentioned in the Hebrew text, the כִּנּוֹר (kinnor, “zither”) and נֶבֶל (nevel, “harp”).
  37. 2 Chronicles 9:11 tn Heb “there was not seen like these formerly in the land of Judah.”
  38. 2 Chronicles 9:12 tn Heb “besides what she brought to the king.”
  39. 2 Chronicles 9:12 tn Heb “turned and went.”
  40. 2 Chronicles 9:13 tn The Hebrew word כִּכַּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the gold Solomon received annually was 44,822 lbs. (20,380 kg).
  41. 2 Chronicles 9:13 tn Heb “the weight of the gold which came to Solomon in one year was 666 talents of gold.”
  42. 2 Chronicles 9:14 tn Heb “traveling men.”
  43. 2 Chronicles 9:15 tn The Hebrew text has simply “600,” with no unit of measure given.
  44. 2 Chronicles 9:16 tn The Hebrew text has simply “300,” with no unit of measure given.
  45. 2 Chronicles 9:16 sn This name was appropriate because of the large amount of cedar, undoubtedly brought from Lebanon, used in its construction. The cedar pillars in the palace must have given it the appearance of a forest. See 1 Kgs 7:2.
  46. 2 Chronicles 9:18 tc The parallel text of 1 Kgs 10:19 has instead “and the back of it was rounded on top.”
  47. 2 Chronicles 9:18 tn Heb “[There were] armrests on each side of the place of the seat, and two lions standing beside the armrests.”
  48. 2 Chronicles 9:19 tn Heb “nothing like it had been made for any kingdom.”
  49. 2 Chronicles 9:20 tn Heb “there was no silver regarded as anything in the days of Solomon.”
  50. 2 Chronicles 9:21 tn Heb “for ships belonging to the king were going [to] Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.
  51. 2 Chronicles 9:21 tn Heb “servants.”
  52. 2 Chronicles 9:21 tn Heb “the fleet of Tarshish [ships].”
  53. 2 Chronicles 9:21 tn Heb “the ships of Tarshish came carrying.”
  54. 2 Chronicles 9:21 tn The meaning of this word is unclear; some suggest it refers to “baboons.” NEB has “monkeys,” NASB, NRSV “peacocks,” and NIV “baboons.”
  55. 2 Chronicles 9:22 tn Heb “King Solomon was greater than all the kings of the earth with respect to wealth and wisdom.”
  56. 2 Chronicles 9:23 tn Heb “and all the kings of the earth were seeking the face of Solomon to hear his wisdom which God had placed in his heart.”
  57. 2 Chronicles 9:24 tn Heb “and they were bringing each one his gift, items of silver…and mules, the matter of a year in a year.”
  58. 2 Chronicles 9:25 tc The parallel text of 1 Kgs 10:26 reads “fourteen hundred chariots.”
  59. 2 Chronicles 9:25 tn Heb “he placed them in the chariot cities and with the king in Jerusalem.”
  60. 2 Chronicles 9:26 tn Heb “the River.” In biblical Hebrew the Euphrates River was typically referred to simply as “the River.”
  61. 2 Chronicles 9:27 tn The words “as plentiful” are supplied for clarification.
  62. 2 Chronicles 9:27 tn Heb “he made cedar.”
  63. 2 Chronicles 9:27 sn The foothills (שְׁפֵלָה, shephelah) are the region between the Judean hill country and the Mediterranean coastal plain.
  64. 2 Chronicles 9:29 tn Heb “As for the rest of the events of Solomon, the former and the latter, are they not written?”
  65. 2 Chronicles 9:31 tn Heb “lay down with his fathers.”
  66. 2 Chronicles 10:1 tn Heb “come [to].”
  67. 2 Chronicles 10:1 tn Heb “him”; the referent (Rehoboam) has been specified in the translation for clarity.
  68. 2 Chronicles 10:3 tn Heb “They sent and called for him.”
  69. 2 Chronicles 10:4 tn Heb “made our yoke burdensome.”
  70. 2 Chronicles 10:4 tn Heb “but you, now, lighten the burdensome work of your father and the heavy yoke which he placed on us, and we will serve you.” In the Hebrew text the prefixed verbal form with vav (וְנַעַבְדֶךָ, venaʿavedekha, “and we will serve you”) following the imperative (הָקֵל, haqel, “lighten”) indicates purpose/result. The conditional sentence used in the present translation is an attempt to bring out the logical relationship between these forms.
  71. 2 Chronicles 10:6 tn Heb “stood before.”
  72. 2 Chronicles 10:6 tn Heb “saying.”
  73. 2 Chronicles 10:7 tn Heb “If you are for good to these people and you are favorable to them and speak to them good words, they will be your servants all the days.”
  74. 2 Chronicles 10:8 tn Heb “Rehoboam rejected the advice of the elders which they advised and he consulted the young men with whom he had grown up, who stood before him.”
  75. 2 Chronicles 10:9 tn Heb “Lighten the yoke which your father placed on us.”
  76. 2 Chronicles 10:10 tn Heb “he”; the referent (Rehoboam) has been specified in the translation for clarity.
  77. 2 Chronicles 10:10 tn Heb “Your father made our yoke heavy, but make it lighter upon us.”
  78. 2 Chronicles 10:10 tn Heb “My little one is thicker than my father’s hips.” The referent of “my little one” is not clear. The traditional view is that it refers to the little finger (so NEB, NASB, NIV, NRSV, NLT). As the following statement makes clear, Rehoboam’s point is that he is more harsh and demanding than his father.
  79. 2 Chronicles 10:11 tn Heb “and now my father placed upon you a heavy yoke, but I will add to your yoke.”
  80. 2 Chronicles 10:11 tn Heb “My father punished you with whips, but I [will punish you] with scorpions.” “Scorpions” might allude to some type of torture, but more likely it refers to a type of whip that inflicts an especially biting, painful wound.
  81. 2 Chronicles 10:13 tn Heb “King Rehoboam.” The pronoun “he” has been used in the translation in place of the proper name in keeping with contemporary English style.
  82. 2 Chronicles 10:14 tc The Hebrew text reads, “I will make heavy your yoke,” but many medieval Hebrew mss and other ancient textual witnesses have, “my father made heavy your yoke.”
  83. 2 Chronicles 10:14 tn Heb “but I will add to your yoke.”
  84. 2 Chronicles 10:14 tn Heb “My father punished you with whips, but I [will punish you] with scorpions.” “Scorpions” might allude to some type of torture, but more likely it refers to a type of whip that inflicts an especially biting, painful wound.
  85. 2 Chronicles 10:15 tn Heb “because this turn of events was from God.”
  86. 2 Chronicles 10:15 tn Heb “so that the Lord might bring to pass his word which he spoke.”
  87. 2 Chronicles 10:16 tc The MT does not include the word “saw,” but many medieval Hebrew mss as well as several ancient versions have it. See the parallel text of 1 Kings 12:16, which has the verb וַיַּרְא (from רָאָה, raʾah, “to see”).
  88. 2 Chronicles 10:16 sn The people’s point seems to be that they have no familial relationship with David that brings them any benefits or places upon them any obligations. They are being treated like outsiders.
  89. 2 Chronicles 10:16 tn Heb “each one to your tents, Israel.” The word “return” is supplied in the translation for stylistic reasons.
  90. 2 Chronicles 10:16 tn Heb “Now see your house, David.”
  91. 2 Chronicles 10:16 tn Heb “went to their tents.”
  92. 2 Chronicles 10:18 sn In the parallel account in 1 Kgs 12:18 this name appears as “Adoniram.”
New English Translation (NET)

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Romans 8:9-25

You, however, are not in[a] the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. 10 But if Christ is in you, your body is dead because of sin, but[b] the Spirit is your life[c] because of righteousness. 11 Moreover if the Spirit of the one[d] who raised Jesus from the dead lives in you, the one who raised Christ[e] from the dead will also make your mortal bodies alive through his Spirit who lives in you.[f]

12 So then,[g] brothers and sisters,[h] we are under obligation, not to the flesh, to live according to the flesh 13 (for if you live according to the flesh, you will[i] die),[j] but if by the Spirit you put to death the deeds of the body you will live. 14 For all who are led by the Spirit of God are[k] the sons of God. 15 For you did not receive the spirit of slavery leading again to fear,[l] but you received the Spirit of adoption,[m] by whom[n] we cry, “Abba,[o] Father.” 16 The Spirit himself bears witness to[p] our spirit that we are God’s children. 17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ)[q]—if indeed we suffer with him so we may also be glorified with him.

18 For I consider that our present sufferings cannot even be compared[r] to the coming glory that will be revealed to us. 19 For the creation eagerly waits for the revelation of the sons of God. 20 For the creation was subjected to futility—not willingly but because of God[s] who subjected it—in hope 21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children. 22 For we know that the whole creation groans and suffers together until now. 23 Not only this, but we ourselves also, who have the firstfruits of the Spirit,[t] groan inwardly as we eagerly await our adoption,[u] the redemption of our bodies.[v] 24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 25 But if we hope for what we do not see, we eagerly wait for it with endurance.[w]

Footnotes:

  1. Romans 8:9 tn Or “are not controlled by the flesh but by the Spirit.”
  2. Romans 8:10 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
  3. Romans 8:10 tn Or “life-giving.” Grk “the Spirit is life.”
  4. Romans 8:11 sn The one who raised Jesus from the dead refers to God (also in the following clause).
  5. Romans 8:11 tc Several mss read ᾿Ιησοῦν (Iēsoun, “Jesus”) after Χριστόν (Christon, “Christ”; א* A D* 630 1506 1739 1881 bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be autographic, though, both because of external evidence (א2 B D2 F G Ψ 33 1175 1241 1505 2464 M sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).
  6. Romans 8:11 tc Most mss (B D F G Ψ 33 1175 1241 1739 1881 M lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C 81 104 1505 1506 al, and is slightly preferred.
  7. Romans 8:12 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.
  8. Romans 8:12 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  9. Romans 8:13 tn Grk “are about to, are certainly going to.”
  10. Romans 8:13 sn This remark is parenthetical to Paul’s argument.
  11. Romans 8:14 tn Grk “For as many as are being led by the Spirit of God, these are.”
  12. Romans 8:15 tn Grk “slavery again to fear.”
  13. Romans 8:15 tn The Greek term υἱοθεσία (huiothesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”
  14. Romans 8:15 tn Or “in that.”
  15. Romans 8:15 tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).sn This Aramaic word is found three times in the New Testament (Mark 14:36; Rom 8:15; Gal 4:6), and in each case is followed by its Greek equivalent, which is translated “father.” It is a term expressing warm affection and filial confidence. It has no perfect equivalent in English. It has passed into European languages as an ecclesiastical term, “abbot.” Over the past fifty years a lot has been written about this term and Jesus’ use of it. Joachim Jeremias argued that Jesus routinely addressed God using this Aramaic word, and he also noted this was a “child’s word,” leading many to conclude its modern equivalent was “Daddy.” This conclusion Jeremias soon modified (the term on occasion is used of an adult son addressing his father) but the simplistic equation of abba with “Daddy” is still heard in some circles today. Nevertheless, the term does express a high degree of closeness with reverence, and in addition to the family circle could be used by disciples of a much loved and revered teacher.
  16. Romans 8:16 tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summartureō) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (martureō). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”
  17. Romans 8:17 tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs—that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μένδέ (mende, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.
  18. Romans 8:18 tn Grk “are not worthy [to be compared].”
  19. Romans 8:20 tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.
  20. Romans 8:23 tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.
  21. Romans 8:23 tn See the note on “adoption” in v. 15.
  22. Romans 8:23 tn Grk “body.”
  23. Romans 8:25 tn Or “perseverance.”
New English Translation (NET)

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Psalm 18:16-36

16 He reached down[a] from above and took hold of me;
he pulled me from the surging water.[b]
17 He rescued me from my strong enemy,[c]
from those who hate me,
for they were too strong for me.
18 They confronted[d] me in my day of calamity,
but the Lord helped me.[e]
19 He brought me out into a wide open place;
he delivered me because he was pleased with me.[f]
20 The Lord repaid[g] me for my godly deeds;[h]
he rewarded[i] my blameless behavior.[j]
21 For I have obeyed the Lord’s commands;[k]
I have not rebelled against my God.[l]
22 For I am aware of all his regulations,[m]
and I do not reject his rules.[n]
23 I was innocent before him,
and kept myself from sinning.[o]
24 The Lord rewarded me for my godly deeds;[p]
he took notice of my blameless behavior.[q]
25 You prove to be loyal[r] to one who is faithful;[s]
you prove to be trustworthy[t] to one who is innocent.[u]
26 You prove to be reliable[v] to one who is blameless,
but you prove to be deceptive[w] to one who is perverse.[x]
27 For you deliver oppressed[y] people,
but you bring down those who have a proud look.[z]
28 Indeed,[aa] you light my lamp, Lord.[ab]
My God[ac] illuminates the darkness around me.[ad]
29 Indeed,[ae] with your help[af] I can charge against[ag] an army;[ah]
by my God’s power[ai] I can jump over a wall.[aj]
30 The one true God acts in a faithful manner;[ak]
the Lord’s promise[al] is reliable.[am]
He is a shield to all who take shelter[an] in him.
31 Indeed,[ao] who is God besides the Lord?
Who is a protector[ap] besides our God?[aq]
32 The one true God[ar] gives[as] me strength;[at]
he removes[au] the obstacles in my way.[av]
33 He gives me the agility of a deer;[aw]
he enables me to negotiate the rugged terrain.[ax]
34 He trains my hands for battle;[ay]
my arms can bend even the strongest bow.[az]
35 You give me your protective shield;[ba]
your right hand supports me.[bb]
Your willingness to help[bc] enables me to prevail.[bd]
36 You widen my path;[be]
my feet[bf] do not slip.

Footnotes:

  1. Psalm 18:16 tn Heb “stretched.” Perhaps “his hand” should be supplied by ellipsis (see Ps 144:7). In this poetic narrative context the three prefixed verbal forms in this verse are best understood as preterites indicating past tense, not imperfects.
  2. Psalm 18:16 tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful enemies, as well as the realm of death they represent (see v. 4 and Ps 144:7).
  3. Psalm 18:17 tn The singular refers either to personified death or collectively to the psalmist’s enemies. The following line, which refers to “those [plural] who hate me,” favors the latter.
  4. Psalm 18:18 tn The same verb is translated “trapped” in v. 5. In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
  5. Psalm 18:18 tn Heb “became my support.”
  6. Psalm 18:19 tn Or “delighted in me.”
  7. Psalm 18:20 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
  8. Psalm 18:20 tn Heb “according to my righteousness.” As vv. 22-24 make clear, the psalmist refers here to his unwavering obedience to God’s commands. In these verses the psalmist explains that the Lord was pleased with him and willing to deliver him because he had been loyal to God and obedient to his commandments. Ancient Near Eastern literature contains numerous parallels. A superior (a god or king) would typically reward a subject (a king or the servant of a king, respectively) for loyalty and obedience. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 211-13.
  9. Psalm 18:20 tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 24) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.
  10. Psalm 18:20 tn Heb “according to the purity of my hands he repaid to me.” “Hands” suggest activity and behavior.
  11. Psalm 18:21 tn Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” refers here to the “conduct required” by the Lord. In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.
  12. Psalm 18:21 tn Heb “I have not acted wickedly from my God.” The statement is elliptical; the idea is, “I have not acted wickedly and, in so doing, departed from my God.”
  13. Psalm 18:22 tn Heb “for all his regulations [are] before me.” The Hebrew term מִשְׁפָּטִים (mishpatim, “regulations”) refers to God’s covenantal requirements, especially those which the king is responsible to follow (cf. Deut 17:18-20). See also Pss 19:9 (cf. vv. 7-8); 89:30; 147:20 (cf. v. 19), as well as the numerous uses of the term in Ps 119.
  14. Psalm 18:22 tn Heb “and his rules I do not turn aside from me.” 2 Sam 22:23 reads, “and his rules, I do not turn aside from it.” The prefixed verbal form is probably an imperfect; the psalmist here generalizes about his loyalty to God’s commands. The Lord’s “rules” are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf. v. 30 and Deut 17:18-20).
  15. Psalm 18:23 tn Heb “from my sin,” that is, from making it my own in any way.sn Kept myself from sinning. Leading a blameless life meant that the king would be loyal to God’s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see Ps 101).
  16. Psalm 18:24 tn Heb “according to my righteousness.”
  17. Psalm 18:24 tn Heb “according to the purity of my hands before his eyes.” 2 Sam 22:25 reads “according to my purity before his eyes.” The verbal repetition (compare vv. 20 and 24) sets off vv. 20-24 as a distinct sub-unit within the psalm.
  18. Psalm 18:25 tn The imperfect verbal forms in vv. 25-29 draw attention to God’s characteristic actions. Based on his experience, the psalmist generalizes about God’s just dealings with people (vv. 25-27) and about the way in which God typically empowers him on the battlefield (vv. 28-29). The Hitpael stem is used in vv. 26-27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 §54.e.
  19. Psalm 18:25 tn Or “to a faithful follower.” A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
  20. Psalm 18:25 tn Or “innocent.”
  21. Psalm 18:25 tn Heb “a man of innocence.”
  22. Psalm 18:26 tn Or “blameless.”
  23. Psalm 18:26 tn The Hebrew verb פָּתַל (patal) is used in only three other texts. In Gen 30:8 it means literally “to wrestle,” or “to twist.” In Job 5:13 it refers to devious individuals, and in Prov 8:8 to deceptive words.
  24. Psalm 18:26 tn The adjective עִקֵּשׁ (ʿiqqesh) has the basic nuance “twisted, crooked,” and by extension refers to someone or something that is morally perverse. It appears frequently in Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6). A righteous king opposes such people (Ps 101:4).sn Verses 25-26 affirm God’s justice. He responds to people in accordance with their moral character. His response mirrors their actions. The faithful and blameless find God to be loyal and reliable in his dealings with them. But deceivers discover he is able and willing to use deceit to destroy them. For a more extensive discussion of the theme of divine deception in the OT, see R. B. Chisholm, “Does God Deceive?” BSac 155 (1998): 11-28.
  25. Psalm 18:27 tn Or perhaps, “humble” (note the contrast with those who are proud).
  26. Psalm 18:27 tn Heb “but proud eyes you bring low.” 2 Sam 22:28 reads, “your eyes [are] upon the proud, [whom] you bring low.”
  27. Psalm 18:28 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
  28. Psalm 18:28 tn Ps 18:28 reads: “you light my lamp, Lord,” while 2 Sam 22:29 has, “you are my lamp, Lord.” The Ps 18 reading may preserve two variants, נֵרִי (neri, “my lamp”) and אוֹרִי (ʾori, “my light”), cf. Ps 27:1. The verb תָּאִיר (taʾir, “you light”) in Ps 18:28 could be a corruption of the latter. See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 150, n. 64. The metaphor, which likens the Lord to a lamp or light, pictures him as the psalmist’s source of life. For other examples of “lamp” used in this way, see Job 18:6; 21:17; Prov 13:9; 20:20; 24:20. For other examples of “light” as a symbol for life, see Job 3:20; 33:30; Ps 56:13.
  29. Psalm 18:28 tn 2 Sam 22:29 repeats the name “Lord.”
  30. Psalm 18:28 tn Heb “my darkness.”
  31. Psalm 18:29 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
  32. Psalm 18:29 tn Heb “by you.”
  33. Psalm 18:29 tn Heb “I will run.” The imperfect verbal forms in v. 29 indicate the subject’s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, “I put to flight [Heb “cause to run”] an army.”
  34. Psalm 18:29 tn More specifically, the noun גְּדוּד (gedud) refers to a raiding party or to a contingent of troops.sn I can charge against an army. The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 228.
  35. Psalm 18:29 tn Heb “and by my God.”
  36. Psalm 18:29 sn I can jump over a wall. The psalmist uses hyperbole to emphasize his God-given military superiority.
  37. Psalm 18:30 tn Heb “[As for] the God, his way is blameless.” The term הָאֵל (haʾel, “the God”) stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on “way.” The prefixed article emphasizes his distinctiveness as the one true God (cf. Deut 33:26). God’s “way” in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 67:2; 77:13 [note vv. 11-12, 14]; 103:7; 138:5; 145:17).
  38. Psalm 18:30 sn The Lords promise. In the ancient Near East kings would typically seek and receive oracles from their god(s) prior to battle. For examples, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 241-42.
  39. Psalm 18:30 tn Heb “the word of the Lord is purified.” The Lord’s “word” probably refers here to his oracle(s) of victory delivered to the psalmist before the battle(s) described in the following context. See also Pss 12:5-7 and 138:2-3. David frequently received such oracles before going into battle (see 1 Sam 23:2, 4-5, 10-12; 30:8; 2 Sam 5:19). The Lord’s word of promise is absolutely reliable; it is compared to metal that has been refined in fire and cleansed of impurities. See Ps 12:6.
  40. Psalm 18:30 sn Take shelter. See the note on the word “shelter” in v. 2.
  41. Psalm 18:31 tn Or “for.”
  42. Psalm 18:31 tn Heb “rocky cliff,” which is a metaphor of divine protection. See v. 2, where the Hebrew term צוּר (tsur) is translated “rocky summit.”
  43. Psalm 18:31 tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the Lord is the only true God and reliable source of protection. See also Deut 32:39, where the Lord affirms that he is the only true God. Note as well the emphasis on his role as protector (Heb “rocky cliff,” צוּר, tsur) in Deut 32:4, 15, 17-18, 30.
  44. Psalm 18:32 tn Heb “the God.” The prefixed article emphasizes the Lord’s distinctiveness as the one true God (cf. Deut 33:26). See v. 30.
  45. Psalm 18:32 tn Heb “is the one who clothes.” For similar language see 1 Sam 2:4; Pss 65:6; 93:1. The psalmist employs a generalizing hymnic style in vv. 32-34; he uses participles in vv. 32a, 33a, and 34a to describe what God characteristically does on his behalf.
  46. Psalm 18:32 tn 2 Sam 22:33 reads, “the God is my strong refuge.”sn Gives me strength. As the following context makes clear, this refers to physical and emotional strength for battle (see especially v. 39).
  47. Psalm 18:32 tn The prefixed verbal form with vav (ו) consecutive here carries along the generalizing force of the preceding participle.
  48. Psalm 18:32 tn Heb “he made my path smooth.” The Hebrew term תָּמִים (tamim, “smooth”) usually carries a moral or ethical connotation, “blameless, innocent.” However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist’s ability to charge into battle without tripping (see vv. 33, 36).
  49. Psalm 18:33 tn Heb “[the one who] makes my feet like [those of ] a deer.”
  50. Psalm 18:33 tn Heb “and on my high places he makes me walk.” The imperfect verbal form emphasizes God’s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured.sn Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19.
  51. Psalm 18:34 sn He trains my hands. The psalmist attributes his skill with weapons to divine enablement. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.
  52. Psalm 18:34 tn Heb “and a bow of bronze is bent by my arms”; or “my arms bend a bow of bronze.” The verb נָחַת (nakhat) apparently means “pull back, bend” here (see HALOT 692 s.v. נחת). The third feminine singular verbal form appears to agree with the feminine singular noun קֶשֶׁת (qeshet, “bow”). In this case the verb must be taken as Niphal (passive). However, it is possible that “my arms” is the subject of the verb and “bow” the object. In this case the verb is Piel (active). For other examples of a feminine singular verb being construed with a plural noun, see GKC 464 §145.k.sn The strongest bow (Heb “bow of bronze”) probably refers to a bow laminated with bronze strips, or to a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.
  53. Psalm 18:35 tn Heb “and you give to me the shield of your deliverance.”sn You give me your protective shield. Ancient Near Eastern literature often refers to a god giving a king special weapons. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 260-61.
  54. Psalm 18:35 tc 2 Sam 22:36 omits this line, perhaps due to homoioarcton. A scribe’s eye may have jumped from the vav (ו) prefixed to “your right hand” to the vav prefixed to the following “and your answer,” causing the copyist to omit by accident the intervening words (“your right hand supports me and”).
  55. Psalm 18:35 tn The MT of Ps 18:35 appears to read, “your condescension,” apparently referring to God’s willingness to intervene (cf. NIV “you stoop down”). However, the noun עֲנָוָה (ʿanavah) elsewhere means “humility” and is used only here of God. The form עַנְוַתְךָ (ʿanvatekha) may be a fully written form of the suffixed infinitive construct of עָנָה (ʿanah, “to answer”; a defectively written form of the infinitive appears in 2 Sam 22:36). In this case the psalmist refers to God’s willingness to answer his prayer; one might translate, “your favorable response.”
  56. Psalm 18:35 tn Heb “makes me great.”
  57. Psalm 18:36 tn Heb “you make wide my step under me.” “Step” probably refers metonymically to the path upon which the psalmist walks. Another option is to translate, “you widen my stride.” This would suggest that God gives the psalmist the capacity to run quickly.
  58. Psalm 18:36 tn Heb “lower legs.” On the meaning of the Hebrew noun, which occurs only here, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 112. A cognate Akkadian noun means “lower leg.”
New English Translation (NET)

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

Proverbs 19:26

26 The one who robs[a] his father[b] and chases away his mother
is a son[c] who brings shame and disgrace.

Footnotes:

  1. Proverbs 19:26 tn The construction joins the Piel participle מְשַׁדֶּד (meshadded, “one who robs”) with the Hiphil imperfect יַבְרִיחַ (yavriakh, “causes to flee” = chases away). The imperfect given a progressive imperfect nuance matches the timeless description of the participle as a substantive.
  2. Proverbs 19:26 sn “Father” and “mother” here represent a stereotypical word pair in the book of Proverbs, rather than describing separate crimes against each individual parent. Both crimes are against both parents.
  3. Proverbs 19:26 tn The more generic “child” does not fit the activities described in this verse and so “son” is retained in the translation. In the ancient world a “son” was more likely than a daughter to behave as stated. Such behavior may reflect the son wanting to take over his father’s lands prematurely.
New English Translation (NET)

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

07/23/2020 DAB Transcript

2 Chronicles 8:11-10:19, Romans 8:9-25, Psalms 18:16-36, Proverbs 19:26

Today is the 23rd day of July welcome to the Daily Audio Bible I am Brian and it is wonderful, it’s a joy and an honor to be here with you today as we dive in and take our next step forward on the journey that carries us from the first page of the Bible to the last page of the Bible in a year. And this is the 205th day of that journey. So, we are well on our way but there is so much yet out in front of us before we conclude our journey at the end of this year. So, let’s take that next step. We’re reading from the New English Translation this week. Second Chronicles chapter 8 verse 11 through 10 verse 19 today.

Commentary:

Okay. So, in the book of Romans, the letter to the Romans, we’ve been kinda working day by day through the things that Paul is saying as he lays out his…his argument or his persuasion, his interpretation of the Hebrew believers, but I mean…but today it’s like buckle your seatbelt because what he’s saying here, this changes everything. Like, if what Paul is saying is true, and as believers in Jesus, we believe this is true, then it’s so much of a game changer that that’s not even the right way…like there’s no proper way to describe the implications. So, let’s just listen…let’s just listen to what Paul says. “If the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will also make your mortal bodies alive through His Spirit, who lives in you.” Right? So, Paul’s saying, “you died to who you were and everything that had claim to that person is dead. And when your dead there’s nothing that has claim to you anymore. So, you will become free but dead. But not left dead because the same Spirit who raised Christ from the dead is raising you up as well into this whole new spiritual family that God is raising up on the earth of which Jesus is the firstborn.” O my gosh! Like…this…if we just stop there. That’s like crazy. What would it change if we like acknowledged and lived from that place? Like, how could we be abandoned by God if He is within us animating our very life like we’re not even alive without His Spirit present? How could He abandon us? And that’s just the beginning. If you just sit and think about what that would change…like what that would change if we understood it, and what it does change because it’s the truth, it’s phenomenal! Paul goes on to describe the implications. “We are under obligation not to the flesh, to live according to the flesh. For if you live according to the flesh you will die but if by the Spirit you put to death the deeds of the body, you will live. For all who are led by the Spirit of God are the sons of God, like…like the children of God, like members of God’s divine family.” So, Paul’s saying, “the spirit of God is within us. This is how we live. And because we become aware that this is what’s going on and how we live, we become aware that we are a part of God’s family - sons and daughters of the most-high God.” And that’s not something we sing in a worship song, that’s who we are. And Paul says, “you did not receive the spirit of slavery leading again to fear, but you received the Spirit of adoption by whom we cry Abba Father.” Like Abba, this is Aramaic, it’s like papa or daddy. “The Spirit”, Paul says, “the Spirit Himself bears witness to our Spirit that we are God’s children. And if children, then heirs, namely, heirs of God and also fellow heirs with Christ if indeed we suffer with Him so we may also be glorified with Him.” So, we’re effectively saying, “life…life has challenges. This is a broken place. We are here. Even Jesus, God in the flesh, faced considerable challenges. This is a challenging refining place. So, this is part of it. But when we become aware that God is within us, reclaiming this broken place through us then we realize we are collaborating, that we are in lockstep with our papa and we can run to our Father at any moment constantly. He is within us, inviting us to participate in the redemption of this broken place.” I think…I don’t I know what…I mean…we need to meditate on this. Like we need to think about what that looks like for us, what this means for us, what it means to live into that fully. But I think that one thing that we could come out of this today understanding at the depths of our being is that God is here, he is present, we’re gonna make it, we’re gonna be okay. And when get this big picture view that Paul is giving us, we realize there’s way more going on than just us. Like we live self-absorbed so much of the time. It’s all about what’s happening to us. But when we get this view that we are joint heirs with Jesus to the kingdom of God…well…man that changes perspective in a hurry. And we realize the Spirit of God is within us and within all of our brothers and sisters around the world and this makes up the body of Christ and the work of Christ continues in this world through us because of us because we’re here, we then begin to realize we are participating in holding this whole thing together. We are here to reclaim and restore. It’s a way bigger picture and a way bigger story than…than the story of the world that continues to try to be divisive in our lives, dividing us. So, let’s give that some thought today as we move in and through this day.

Prayer:

Holy Spirit, as we so often do, we open ourselves to become aware of Your presence that is already here, already within us. Well up within us. Come, reveal the way forward. Let these truths sink in and sink into the depths of our soul so that we can’t look at anything the same anymore. Come into this we ask in Your mighty name we pray. Amen.

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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

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. The priests were unable to enter the Lord’s temple because the Lord’s splendor filled the Lord’s temple. 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!”

The king and all the people were presenting sacrifices to the Lord. King Solomon sacrificed 22,000 cattle and 120,000 sheep. Then the king and all the people dedicated God’s temple. 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. 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] 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] 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

After twenty years, during which Solomon built the Lord’s temple and his royal palace, Solomon rebuilt the cities that Huram[dc] had given him and settled Israelites there. Solomon went to Hamath Zobah and seized it. He built up Tadmor in the wilderness and all the storage cities he had built in Hamath. He made upper Beth Horon and lower Beth Horon fortified cities with walls and barred gates,[dd] 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]

Now several non-Israelite peoples were left in the land after the conquest of Joshua, including the Hittites, Amorites, Perizzites, Hivites, and Jebusites.[dh] 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] 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

There is therefore now no condemnation for those who are in Christ Jesus.[i] For the law of the life-giving Spirit[j] in Christ Jesus has set you[k] free from the law of sin and death. 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, 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.

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. For the outlook[n] of the flesh is death, but the outlook of the Spirit is life and peace, 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. 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]
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]
I called[o] to the Lord, who is worthy of praise,[p]
and I was delivered from my enemies.
The waves[q] of death engulfed me,
the currents[r] of chaos[s] overwhelmed me.[t]
The ropes of Sheol tightened around me,[u]
the snares of death trapped me.[v]
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]
The earth heaved and shook.[z]
The roots of the mountains[aa] trembled;[ab]
they heaved because he was angry.
Smoke ascended from[ac] his nose;[ad]
fire devoured as it came from his mouth.[ae]
He hurled down fiery coals.[af]
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)

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

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)

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

07/22/20 DAB Transcript

2 Chronicles 6:12-8:10, Romans 7:14-8:8, Psalms 18:1-15, Proverbs 19:24-25

Today is the 22nd day of July welcome to the Daily Audio Bible I’m Brian it is a joy and an honor to be here with you around the roaring Global Campfire that is our community and what a joy that we have each other to take this journey with, deeper and deeper and deeper into God’s Word as we sail deeper and deeper across the vastness of a year together. And what a change it makes just have this little oasis in the thick of it all, this one place of serenity that we can for sure go and know we’re not alone and know that the reason we’re all here is Scriptures, the Scriptures being spoken into our lives and speaking into our souls. And, so, let’s take that next step forward. We’re reading from the NET Bible, the New English Translation this week. Today, second Chronicles chapter 6 verse 12 through 8 verse 10.

Commentary:

Okay. So, in the book of Romans today Paul’s being quite confessional about his own personal experience as a human being. And this is a person who was vigorously, assiduously studying and attempting to live into and obey the Mosaic law. And, so, he’s come to this conclusion, “the things that I don’t want to do are the things that I do. And the things that I actually want to do deep inside me, those are the things that I can’t seem to do and it’s a wretched experience because I’m…basically because I’m conflicted all the time.” And, I mean if we could show…do a show of hands around the world who has ever or who pretty much lives feeling that way we’d have a lot of hands in the air and I’d have both mine in the air. So, as dense as the material is that we’ve been going through, as thick it is with all kinds of very long sentences and a lot of things to think about theologically, Paul’s got our attention right now because he’s describing the way we feel too. And what he’s trying to reveal here is that the battle between light and dark, between good and evil, between right and wrong, this is a battle that is waged within us, within each person. And the law is a spiritual thing and a good thing because it reveals this awareness, this fact that the battle is within us and that it accomplishes what it’s supposed to do, to make us aware that in our own strength like it’s a losing battle, like we cannot get there on their own…on our own, but there’s still hope, because Jesus changed the…the…the plight of humanity. The story changed through Jesus. And according to Paul, “for those in Christ there is no condemnation for us who belong to Jesus. His Spirit frees us from the power of sin and death. The claim that sin and death add to us, something the law couldn’t do. The law could expose and make us aware of these facts but couldn’t free us from it. Jesus came to free us from it.” So, Paul tells us, “those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the spirit have their outlook shaped by the things of the Spirit.” So, we did an exercise, you know, just trying to live into what it would be like if sin weren’t category. Like just to try it for a day, what would that freedom be like? According to Paul, at a fundamental level, “it would be like living in the spirit and not living in the flesh.” So, let’s live into that today. Like, let’s put that into practice today. When the things that we don’t want to do but we’re going to do anyway arise and there is that moment of decision, that is the moment to call upon the Holy Spirit, right? So, when the rage arises or the envy becomes overwhelming or lust shows itself, there's…like there’s only one place to go that leads to life. We can certainly follow the flesh and it will lead us into the things that we don’t want to do and will lead us on a path that ultimately ends in death and destruction or we can throw up our hands and say, “I am unable, I surrender, I am unable. Holy Spirit come into this moment that I might see and live by the Spirit in this moment.” What kind of change might that make to the day? What kind of change might make to our lives if it became like our default position?

Prayer:

Father, we confess that the words of Paul about doing things we don’t want to do and the things we do want to do, not being able to do those things and feeling wretched about it, this is…this consumes way, way more of our lives that we’re even aware of. We live in this condemnation in some way all of the time. And we’re being told that that’s purpose of the law, is to expose these things so that we might deal with these things so that we might come to the end of ourselves in trying to achieve righteousness on our own that we are ever going to defeat these things. But we have been given Your Holy Spirit and we have been and continue to be transformed into new creatures. And one of the basic ways we can act on this, like make it actionable is to do just what we were talking about, that when we catch ourselves, like when we catch ourselves moving in that direction where we are about to choose what we do not want to do, we can cry out to You in that moment for rescue. And, so, that is what we’re going to put into practice today. Come Holy Spirit and show us how to live by the Spirit and to worship You in Spirit and in truth. And we pray this in Your mighty name. Amen.

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The Daily Audio Bible Reading for Tuesday July 21, 2020 (NIV)

2 Chronicles 4:1-6:11

He made a bronze altar, 30 feet[a] long, 30 feet[b] wide, and 15 feet[c] high. He also made the big bronze basin called “The Sea.”[d] It measured 15 feet[e] from rim to rim, was circular in shape, and stood 7½[f] high. Its circumference was 45 feet.[g] Images of bulls were under it all the way around, ten every 18 inches[h] all the way around. The bulls were in two rows and had been cast with “The Sea.”[i] “The Sea” stood on top of twelve bulls. Three faced northward, three westward, three southward, and three eastward. “The Sea” was placed on top of them, and they all faced outward.[j] It was four fingers thick, and its rim was like that of a cup shaped like a lily blossom. It could hold 18,000 gallons.[k] He made ten washing basins; he put five on the south side and five on the north side. In them they rinsed the items used for burnt sacrifices; the priests washed in “The Sea.”

He made ten gold lampstands according to specifications and put them in the temple, five on the right and five on the left. He made ten tables and set them in the temple, five on the right and five on the left. He also made 100 gold bowls. He made the courtyard of the priests and the large enclosure and its doors;[l] he plated their doors with bronze. 10 He put “The Sea” on the south side, in the southeast corner.

11 Huram Abi[m] made the pots, shovels, and bowls. He finished all the work on God’s temple he had been assigned by King Solomon.[n] 12 He made[o] the two pillars, the two bowl-shaped tops of the pillars, the latticework for the bowl-shaped tops of the two pillars, 13 the 400 pomegranate-shaped ornaments for the latticework of the two pillars (each latticework had two rows of these ornaments at the bowl-shaped top of the pillar), 14 the ten[p] movable stands with their ten[q] basins, 15 the big bronze basin called “The Sea” with its twelve bulls underneath, 16 and the pots, shovels, and meat forks.[r] All the items King Solomon assigned Huram Abi to make for the Lord’s temple[s] were made from polished bronze. 17 The king had them cast in earth foundries[t] in the region of the Jordan between Sukkoth and Zarethan. 18 Solomon made so many of these items they did not weigh the bronze.[u]

19 Solomon also made these items for God’s temple: the gold altar, the tables on which the Bread of the Presence[v] was kept, 20 the pure gold lampstands and their lamps which burned as specified at the entrance to the inner sanctuary, 21 the pure gold flower-shaped ornaments, lamps, and tongs, 22 the pure gold trimming shears, basins, pans, and censers, and the gold door sockets for the inner sanctuary (the Most Holy Place) and for the doors of the main hall of the temple. When Solomon had finished constructing the Lord’s temple, he put the holy items that belonged to his father David (the silver, gold, and all the other articles) in the treasuries of God’s temple.

Solomon Moves the Ark into the Temple

Then Solomon convened Israel’s elders—all the leaders of the Israelite tribes and families—in Jerusalem, so they could witness the transferal of the ark of the covenant of the Lord from the City of David[w] (that is, Zion).[x] All the men of Israel assembled before the king during the festival[y] in the seventh month.[z] When all Israel’s elders had arrived, the Levites lifted the ark. The priests and Levites carried the ark, the tent where God appeared to his people,[aa] and all the holy items in the tent.[ab] Now King Solomon and all the Israelites who had assembled with him went on ahead of the ark and sacrificed more sheep and cattle than could be counted or numbered.[ac]

The priests brought the ark of the covenant of the Lord to its assigned[ad] place in the inner sanctuary of the temple, in the Most Holy Place under the wings of the cherubim. The cherubim’s wings extended over the place where the ark sat; the cherubim overshadowed the ark and its poles.[ae] The poles were so long their ends extending out from the ark were visible from in front of the inner sanctuary, but they could not be seen from beyond that point.[af] They have remained there to this very day. 10 There was nothing in the ark except the two tablets Moses had placed there in Horeb.[ag] (It was there that[ah] the Lord made a covenant with the Israelites after he brought them out of the land of Egypt.)

11 The priests left the Holy Place.[ai] All the priests who participated had consecrated themselves, no matter which division they represented.[aj] 12 All the Levites who were musicians, including Asaph, Heman, Jeduthun, and their sons and relatives, wore linen. They played cymbals and stringed instruments as they stood east of the altar. They were accompanied by 120 priests who blew trumpets. 13 The trumpeters and musicians played together, praising and giving thanks to the Lord. Accompanied by trumpets, cymbals, and other instruments, they loudly praised the Lord, singing:[ak] “Certainly he is good; certainly his loyal love endures!” Then a cloud filled the Lord’s temple.[al] 14 The priests could not carry out their duties[am] because of the cloud; the Lord’s splendor filled God’s temple.

Then Solomon said, “The Lord has said that he lives in thick darkness. O Lord,[an] I have built a lofty temple for you, a place where you can live permanently.” Then the king turned around[ao] and pronounced a blessing over the whole Israelite assembly as they stood there.[ap] He said, “The Lord God of Israel is worthy of praise because he has fulfilled[aq] what he promised[ar] my father David. He told David,[as] ‘Since the day I brought my people out of the land of Egypt, I have not chosen a city from all the tribes of Israel to build a temple in which to live.[at] Nor did I choose a man as leader of my people Israel. But now I have chosen Jerusalem as a place to live,[au] and I have chosen David to lead my people Israel.’ Now my father David had a strong desire to build a temple to honor the Lord God of Israel.[av] The Lord told my father David, ‘It is right for you to have a strong desire to build a temple to honor me.[aw] But you will not build the temple; your very own son will build the temple for my honor.’[ax] 10 The Lord has kept the promise he made. I have taken my father David’s place and have occupied the throne of Israel, as the Lord promised. I have built this temple for the honor of the Lord God of Israel 11 and set up in it a place for the ark containing the covenant the Lord made with the Israelites.”

Footnotes:

  1. 2 Chronicles 4:1 tn Heb “20 cubits.” Assuming a cubit of 18 inches (45 cm), the length would have been 30 feet (9 m).
  2. 2 Chronicles 4:1 tn Heb “20 cubits.”
  3. 2 Chronicles 4:1 tn Heb “10 cubits.” Assuming a cubit of 18 inches (45 cm), the height would have been 15 feet (4.5 m).
  4. 2 Chronicles 4:2 tn Heb “He made the sea, cast.”sn The large bronze basin known as “The Sea” was mounted on twelve bronze bulls and contained water for the priests to bathe themselves (see v. 6; cf. Exod 30:17-21).
  5. 2 Chronicles 4:2 tn Heb “10 cubits.” Assuming a cubit of 18 inches (45 cm), the diameter would have been 15 feet (4.5 m).
  6. 2 Chronicles 4:2 tn Heb “5 cubits.” Assuming a cubit of 18 inches (45 cm), the height would have been 7.5 feet (2.25 m).
  7. 2 Chronicles 4:2 tn Heb “and a measuring line went around it 30 cubits all around.”
  8. 2 Chronicles 4:3 tn Heb “ten every cubit.”
  9. 2 Chronicles 4:3 tn Heb “rows being cast with its casting.”
  10. 2 Chronicles 4:4 tn Heb “all their hindquarters were toward the inside.”
  11. 2 Chronicles 4:5 tn Heb “3,000 baths” (note that the capacity is given in 1 Kings 7:26 as “2,000 baths”). A bath was a liquid measure roughly equivalent to six gallons (about 22 liters), so 3,000 baths was a quantity of about 18,000 gallons (66,000 liters).
  12. 2 Chronicles 4:9 tn Heb “and the doors for the enclosure.”
  13. 2 Chronicles 4:11 tn Heb “Huram,” but here this refers to Huram Abi (2 Chr 2:13). The complete name has been used in the translation to avoid possible confusion with King Huram of Tyre.
  14. 2 Chronicles 4:11 tn Heb “Huram finished doing all the work which he did for King Solomon [on] the house of God.”
  15. 2 Chronicles 4:12 tn The words “he made” are added for stylistic reasons.
  16. 2 Chronicles 4:14 tc The Hebrew text has עָשָׂה (ʿasah, “he made”), which probably should be emended to עֶשֶׂר (ʿeser, “ten”; see 1 Kgs 7:43).
  17. 2 Chronicles 4:14 tc The Hebrew text has עָשָׂה (ʿasah, “he made”), which probably should be emended to עֲשָׂרָה (ʿasarah, “ten”; see 1 Kgs 7:43).
  18. 2 Chronicles 4:16 tc Some prefer to read here “bowls,” see v. 11 and 1 Kgs 7:45.
  19. 2 Chronicles 4:16 tn Heb “Huram Abi made for King Solomon [for] the house of the Lord.”
  20. 2 Chronicles 4:17 tn Or perhaps, “molds.”
  21. 2 Chronicles 4:18 tn Heb “Solomon made all these items in great abundance so that the weight of the bronze was not sought.”
  22. 2 Chronicles 4:19 tn Heb “the bread of the face/presence.”sn This bread offered to God was viewed as a perpetual offering to God. See Lev 24:5-9.
  23. 2 Chronicles 5:2 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
  24. 2 Chronicles 5:2 tn Heb “Then Solomon convened the elders of Israel, the heads of the tribes, the chiefs of the fathers belonging to the sons of Israel to Jerusalem to bring up the ark of the covenant of the Lord from the City of David (it is Zion).”
  25. 2 Chronicles 5:3 sn This festival in the seventh month was the Feast of Tabernacles, see Lev 23:34.
  26. 2 Chronicles 5:3 sn The seventh month would be September-October in modern reckoning.
  27. 2 Chronicles 5:5 tn Heb “the tent of assembly.”sn See Exod 33:7-11.
  28. 2 Chronicles 5:5 tn Heb “and they carried the ark of the Lord…. The priests and the Levites carried them.”
  29. 2 Chronicles 5:6 tn Heb “And King Solomon and all the assembly of Israel, those who had been gathered to him, [were] before the ark, sacrificing sheep and cattle which could not be counted or numbered because of the abundance.”
  30. 2 Chronicles 5:7 tn The word “assigned” is supplied in the translation for clarification.
  31. 2 Chronicles 5:8 sn These poles were used to carry the ark. The Levites were to carry it with the poles on their shoulders. See Exod 25:13-15; 1 Chr 15:15.
  32. 2 Chronicles 5:9 tn Heb “they could not be seen outside.”
  33. 2 Chronicles 5:10 sn Horeb is another name for Mount Sinai (cf. Exod 3:1).
  34. 2 Chronicles 5:10 tn Heb “in Horeb where.”
  35. 2 Chronicles 5:11 tn Heb “and when the priests went from the holy place.” The syntactical relationship of this temporal clause to the following context is unclear. Perhaps the thought is completed in v. 14 after a lengthy digression.
  36. 2 Chronicles 5:11 tn Heb “Indeed [or “for”] all the priests who were found consecrated themselves without guarding divisions.”
  37. 2 Chronicles 5:13 tn Heb “like one were the trumpeters and the musicians, causing one voice to be heard, praising and giving thanks to the Lord, and while raising a voice with trumpets and with cymbals and with instruments of music, and while praising the Lord.”
  38. 2 Chronicles 5:13 tn Heb “and the house was filled with a cloud, the house of the Lord.”
  39. 2 Chronicles 5:14 tn Heb “were not able to stand to serve.”
  40. 2 Chronicles 6:2 tn The words “O Lord” do not appear in the Hebrew text, but they are supplied in the translation for clarification; Solomon addresses the Lord in prayer at this point.
  41. 2 Chronicles 6:3 tn Heb “turned his face.”
  42. 2 Chronicles 6:3 tn Heb “and he blessed all the assembly of Israel, and all the assembly of Israel was standing.”
  43. 2 Chronicles 6:4 tn The Hebrew text reads, “fulfilled by his hand,” but the phrase “by his hand” is somewhat redundant in contemporary English and has not been translated.
  44. 2 Chronicles 6:4 tn The Hebrew text reads, “promised by his mouth,” but the phrase “by his mouth” is somewhat redundant in contemporary English and has not been translated.
  45. 2 Chronicles 6:5 tn Heb “saying.”
  46. 2 Chronicles 6:5 tn Heb “to build a house for my name to be there.” Here “name” is used by metonymy for the Lord himself, and thus the expression “to be there” refers to his taking up residence there (hence the translation, “a temple in which to live”). In this case the temple is referred to as a “house” where the Lord himself can reside.
  47. 2 Chronicles 6:6 tn Heb “for my name to be there.” See also the note on the word “live” in v. 5.
  48. 2 Chronicles 6:7 tn Heb “and it was with the heart of David my father to build a house for the name of the Lord God of Israel.”sn On the significance of the Lord’s “name,” see the note on the word “live” in v. 5.
  49. 2 Chronicles 6:8 tn Heb “Because it was with your heart to build a house for my name, you did well that it was with your heart.”
  50. 2 Chronicles 6:9 tn Heb “your son, the one who came out of your body, he will build the temple for my name.”
New English Translation (NET)

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Romans 7:1-13

The Believer’s Relationship to the Law

Or do you not know, brothers and sisters[a] (for I am speaking to those who know the law), that the law is lord over a person[b] as long as he lives? For a married woman is bound by law to her husband as long as he lives, but if her[c] husband dies, she is released from the law of the marriage.[d] So then,[e] if she is joined to another man while her husband is alive, she will be called an adulteress. But if her[f] husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress. So, my brothers and sisters,[g] you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.[h] For when we were in the flesh,[i] the sinful desires,[j] aroused by the law, were active in the members of our body[k] to bear fruit for death. But now we have been released from the law, because we have died[l] to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.[m]

What shall we say then? Is the law sin? Absolutely not! Certainly, I[n] would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else[o] if the law had not said, “Do not covet.”[p] But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires.[q] For apart from the law, sin is dead. And I was once alive apart from the law, but with the coming of the commandment sin became alive 10 and I died. So[r] I found that the very commandment that was intended to bring life brought death![s] 11 For sin, seizing the opportunity through the commandment, deceived me and through it I died.[t] 12 So then, the law is holy, and the commandment is holy, righteous, and good.

13 Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful.

Footnotes:

  1. Romans 7:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  2. Romans 7:1 sn Here person refers to a human being.
  3. Romans 7:2 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
  4. Romans 7:2 tn Grk “husband.”sn Paul’s example of the married woman and the law of the marriage illustrates that death frees a person from obligation to the law. Thus, in spiritual terms, a person who has died to what controlled us (v. 6) has been released from the law to serve God in the new life produced by the Spirit.
  5. Romans 7:3 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.
  6. Romans 7:3 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
  7. Romans 7:4 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  8. Romans 7:4 tn Grk “that we might bear fruit to God.”
  9. Romans 7:5 tn That is, before we were in Christ.
  10. Romans 7:5 tn Or “sinful passions.”
  11. Romans 7:5 tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.
  12. Romans 7:6 tn Grk “having died.” The participle ἀποθανόντες (apothanontes) has been translated as a causal adverbial participle.
  13. Romans 7:6 tn Grk “in the newness of the Spirit and not in the oldness of the letter.”
  14. Romans 7:7 sn Romans 7:7-25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4-6, 9).
  15. Romans 7:7 tn Grk “I would not have known covetousness.”
  16. Romans 7:7 sn A quotation from Exod 20:17 and Deut 5:21.
  17. Romans 7:8 tn Or “covetousness.”
  18. Romans 7:10 tn Here καί (kai) has been translated as “So” to indicate the result of the statement in the previous verse. Greek style often begins sentences or clauses with “and,” but English style generally does not.
  19. Romans 7:10 tn Grk “and there was found in/for me the commandment which was for life—this was for death.”
  20. Romans 7:11 tn Or “and through it killed me.”
New English Translation (NET)

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Psalm 17

Psalm 17[a]

A prayer of David.

17 Lord, consider my just cause.[b]
Pay attention to my cry for help.
Listen to the prayer
I sincerely offer.[c]
Make a just decision on my behalf.[d]
Decide what is right.[e]
You have scrutinized my inner motives;[f]
you have examined me during the night.[g]
You have carefully evaluated me, but you find no sin.
I am determined I will say nothing sinful.[h]
As for the actions of people[i]
just as you have commanded,
I have not followed in the footsteps of violent men.[j]
I carefully obey your commands;[k]
I do not deviate from them.[l]
I call to you because you will answer me, O God.
Listen to me![m]
Hear what I say![n]
Accomplish awesome, faithful deeds,[o]
you who powerfully deliver those who look to you for protection from their enemies.[p]
Protect me as you would protect the pupil of your eye.[q]
Hide me in the shadow of your wings.[r]
Protect me from[s] the wicked men who attack[t] me,
my enemies who crowd around me for the kill.[u]
10 They are calloused;[v]
they speak arrogantly.[w]
11 They attack me, now they surround me;[x]
they intend to throw me to the ground.[y]
12 He[z] is like a lion[aa] that wants to tear its prey to bits,[ab]
like a young lion crouching[ac] in hidden places.
13 Rise up, Lord!
Confront him.[ad] Knock him down.[ae]
Use your sword to rescue me from the wicked man.[af]
14 Lord, use your power to deliver me from these murderers,[ag]
from the murderers of this world.[ah]
They enjoy prosperity;[ai]
you overwhelm them with the riches they desire.[aj]
They have many children,
and leave their wealth to their offspring.[ak]
15 As for me, because I am innocent I will see your face;[al]
when I awake you will reveal yourself to me.[am]

Footnotes:

  1. Psalm 17:1 sn Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word.
  2. Psalm 17:1 tn Heb “hear, Lord, what is just.”
  3. Psalm 17:1 tn Heb “Listen to my prayer, [made] without lips of deceit.”
  4. Psalm 17:2 tn Heb “From before you may my justice come out.” The prefixed verbal form יָצָא (yatsaʾ) could be taken as an imperfect, but following the imperatives in v. 1, it is better understood as a jussive of prayer.
  5. Psalm 17:2 tn Heb “May your eyes look at what is right.” The prefixed verbal form is understood as jussive. (See also the preceding note on the word “behalf.”)
  6. Psalm 17:3 tn Heb “you tested my heart.”
  7. Psalm 17:3 tn Heb “you visited [at] night.”
  8. Psalm 17:3 tc Heb “you tested me, you do not find, I plan, my mouth will not cross over.” The Hebrew verbal form זַמֹּתִי (zammoti) is a Qal perfect, first person singular from the root זָמַם (zamam, “plan, plan evil”). Some emend the form to a suffixed form of the noun, זִמָּתִי (zimmati, “my plan/evil plan”), and take it as the object of the preceding verb “find.” However, the suffix seems odd, since the psalmist is denying that he has any wrong thoughts. If one takes the form with what precedes, it might make better sense to read זִמּוֹת (zimmot, “evil plans”). However, this emendation leaves an unclear connection with the next line. The present translation maintains the verbal form found in the MT and understands it in a neutral sense, “I have decided” (see Jer 4:28). The words “my mouth will not cross over” (i.e., “transgress, sin”) can then be taken as a noun clause functioning as the object of the verb.
  9. Psalm 17:4 tn Heb “with regard to the deeds of man[kind].”
  10. Psalm 17:4 tn Heb “by the word of your lips, I, I have watched the paths of the violent” (i.e., “watched” in the sense of “watched for the purpose of avoiding”).
  11. Psalm 17:5 tn Heb “my steps stay firm in your tracks.” The infinitive absolute functions here as a finite verb (see GKC 347 §113.gg). God’s “tracks” are his commands, i.e., the moral pathways he has prescribed for the psalmist.
  12. Psalm 17:5 tn Heb “my footsteps do not stagger.”
  13. Psalm 17:6 tn Heb “Turn your ear toward me.”
  14. Psalm 17:6 tn Heb “my word.”
  15. Psalm 17:7 tn Heb “Set apart faithful acts.”
  16. Psalm 17:7 tn Heb “[O] one who delivers those who seek shelter from the ones raising themselves up, by your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver.sn Those who look to you for protection from their enemies. “Seeking 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).
  17. Psalm 17:8 tc Heb “Protect me like the pupil, a daughter of an eye.” The noun בַּת (bat, “daughter”) should probably be emended to בָּבַת (bavat, “pupil”). See Zech 2:12 HT (2:8 ET) and HALOT 107 s.v. *בָּבָה.
  18. Psalm 17:8 sn Your wings. The metaphor compares God to a protective mother bird.
  19. Psalm 17:9 tn Heb “from before”; or “because.” In the Hebrew text v. 9 is subordinated to v. 8. The words “protect me” are supplied in the translation for stylistic reasons.
  20. Psalm 17:9 tn Heb “destroy.” The psalmist uses the perfect verbal form to emphasize the degree of danger. He describes the wicked as being already in the process of destroying him.
  21. Psalm 17:9 tn Heb “my enemies, at the risk of life they surround me.” The Hebrew phrase בְּנֶפֶשׁ (benefesh) sometimes has the nuance “at the risk of [one’s] life” (see 1 Kgs 2:23; Prov 7:23; Lam 5:9).
  22. Psalm 17:10 tn Heb “their fat they close.” The Hebrew term חֵלֶב (khelev, “fat”) appears to stand by metonymy for their calloused hearts. They attack the psalmist without feeling any pity or remorse. Some propose emending the text to חֵלֶב לִבָּמוֹ (khelev libbamo, “fat of their heart[s]; cf. Ps 119:70, “their heart is insensitive like fat”). This assumes haplography of the לב (lamed-bet) consonantal sequence.
  23. Psalm 17:10 tn Heb “[with] their mouth they speak with arrogance.”
  24. Psalm 17:11 tc Heb “our steps, now they surround me.” The Kethib (consonantal text) has “surround me,” while the Qere (marginal reading) has “surround us,” harmonizing the pronoun to the preceding “our steps.” The first person plural pronoun does not fit the context, where the psalmist speaks as an individual. In the preceding verses the psalmist uses a first person singular verbal or pronominal form twenty times. For this reason it is preferable to emend “our steps” to אִשְּׁרוּנִי (ʾisheruni, “they attack me”) from the verbal root אָשַׁר (ʾashar, “march, stride, track”).
  25. Psalm 17:11 tn Heb “their eyes they set to bend down in the ground.”
  26. Psalm 17:12 tn Here the psalmist switches to the singular pronoun; he views his enemies collectively, or singles out a representative of the group, perhaps its leader.
  27. Psalm 17:12 tn Heb “his likeness [is] like a lion.”
  28. Psalm 17:12 tn Heb “[that] longs to tear.”
  29. Psalm 17:12 tn Heb “sitting.”
  30. Psalm 17:13 tn Heb “Be in front of his face.”
  31. Psalm 17:13 tn Or “bring him to his knees.”
  32. Psalm 17:13 tn Heb “rescue my life from the wicked [one] [by] your sword.”
  33. Psalm 17:14 tc Heb “from men [by] your hand, Lord.” The translation assumes an emendation (both here and in the following line) of מִמְתִים (mimetim, “from men”) to מִמְּמִתִים (mimmemitim, “from those who kill”). For other uses of the plural form of the Hiphil participle of מוּת (mut, “die”), see 2 Kgs 17:26 (used with lions as subject), Job 33:22 (apparently referring to the agents of death), and Jer 26:15 (used of those seeking Jeremiah’s life).
  34. Psalm 17:14 tn Heb “from men, from [the] world.” On the emendation of “men” to “murderers,” see the preceding note on the word “murderers.”
  35. Psalm 17:14 tn Heb “their portion, in life.”
  36. Psalm 17:14 tn Heb “and [with] your treasures you fill their belly.”sn You overwhelm them with the riches they desire. The psalmist is not accusing God of being unjust; he is simply observing that the wicked often prosper and that God is the ultimate source of all blessings that human beings enjoy (see Matt 5:45). When the wicked are ungrateful for God’s blessings, they become even more culpable and deserving of judgment. So this description of the wicked actually supports the psalmist’s appeal for deliverance. God should rescue him because he is innocent (see vv. 3-5) and because the wicked, though blessed abundantly by God, still have the audacity to attack God’s people.
  37. Psalm 17:14 tn Heb “they are satisfied [with] sons and leave their abundance to their children.”
  38. Psalm 17:15 tn Heb “I, in innocence, I will see your face.” To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 11:7; see also Job 33:26 [where רָאָה (ra’ah), not חָזַה (khazah), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word “me.”
  39. Psalm 17:15 tn Heb “I will be satisfied, when I awake, [with] your form.” The noun תְּמוּנָה (temunah) normally carries the nuance “likeness” or “form.” In Job 4:16 it refers to a ghostlike spiritual entity (see Job 4:15) that revealed itself to Eliphaz during the night. The psalmist may anticipate a mystical encounter with God in which he expects to see a manifestation of God’s presence (i.e., a theophany), perhaps in conjunction with an oracle of deliverance. During the quiet darkness of the night, God examines the psalmist’s inner motives and finds them to be pure (see v. 3). The psalmist is confident that when he awakens, perhaps sometime during the night or in the morning, he will be visited by God and assured of vindication.sn When I awake you will reveal yourself to me. Some see in this verse an allusion to resurrection. According to this view, when the psalmist awakens from the sleep of death, he will see God. It is unlikely that the psalmist had such a highly developed personal eschatology. As noted above, it is more likely that he is anticipating a divine visitation and mystical encounter as a prelude to his deliverance from his enemies.
New English Translation (NET)

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Proverbs 19:22-23

22 What is desirable[a] for a person is to show loyal love,[b]
and a poor person is better than a liar.[c]
23 Fearing the Lord[d] leads[e] to life,[f]
and one who does so will live[g] satisfied; he will not be afflicted[h] by calamity.

Footnotes:

  1. Proverbs 19:22 tn Heb “the desire of a man” (so KJV). The noun in construct is תַּאֲוַת (taʾavat), “desire [of].” Here it refers to “the desire of a man [= person].” Two problems surface here, the connotation of the word and the kind of genitive. “Desire” can also be translated “lust,” and so J. H. Greenstone has “The lust of a man is his shame” (Proverbs, 208). But the sentence is more likely positive in view of the more common uses of the words. “Man” could be a genitive of possession or subjective genitive—the man desires loyal love. It could also be an objective genitive, meaning “what is desired for a man.” The first would be the more natural in the proverb, which is showing that loyal love is better than wealth.
  2. Proverbs 19:22 tn Heb “[is] his loyal love”; NIV “unfailing love”; NRSV “loyalty.”
  3. Proverbs 19:22 sn The second half of the proverb presents the logical inference: The liar would be without “loyal love” entirely, and so poverty would be better than this. A poor person who wishes to do better is preferable to a person who makes promises and does not keep them.
  4. Proverbs 19:23 tn Heb “the fear of the Lord.” This expression features an objective genitive: “fearing the Lord.”
  5. Proverbs 19:23 tn The term “leads” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and style.
  6. Proverbs 19:23 tn Here “life” is probably a metonymy of subject for “blessings and prosperity in life.” The plural form often covers a person’s “lifetime.”
  7. Proverbs 19:23 tn The subject of this verb is probably the one who fears the Lord and enjoys life. So the proverb uses synthetic parallelism; the second half tells what this life is like—it is an abiding contentment that is not threatened by calamity (cf. NCV “unbothered by trouble”).
  8. Proverbs 19:23 tn Heb “he will not be visited” (so KJV, ASV). The verb פָּקַד (paqad) is often translated “visit.” It describes intervention that will change the destiny. If God “visits” it means he intervenes to bless or to curse. To be “visited by trouble” means that calamity will interfere with the course of life and change the direction or the destiny. Therefore this is not referring to a minor trouble that one might briefly experience. A life in the Lord cannot be disrupted by such major catastrophes that would alter one’s destiny.
New English Translation (NET)

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