12/22/2020 DAB Transcript

Zechariah 2:1-3:10, Revelation 13:1-18, Psalms 141:1-10, Proverbs 30:18-20

Today is the 22nd day of December welcome to the Daily Audio Bible I’m Brian it is awesome to be here with you today it’s awesome to be here with you Christmas week. And, yeah, a couple days and we’ll be at Christmas day. So, we’re pressing into it, pressing into the season. I’m sure you are as well. And I pray that you are experiencing moments of Christmas joy, something that’s been in a little short supply, maybe a lot short supply this year. But anyway, we have come to center ourselves in the Scriptures, to exhale all that’s going on around us and just warm ourselves at the Global Campfire as we take the next step forward in the Scriptures. And we began the book of Zechariah yesterday and I mentioned then that Zechariah will take us all the way until a couple of days before the end of the year. Zechariah is the second to the last book in the Old Testament. And yesterday when we began Zechariah, we just gave some context and one of the pieces of context was that Zechariah contains eight different night visions and we will begin with the third one today. Zechariah chapters 2 and 2. And we’re reading from the New English Translation this week.

Commentary:

Okay, we were talking about this being Christmas week at the beginning today before we read the Scriptures. And, yeah, this is Christmas week. The day after tomorrow is Christmas eve if you can believe it. And, so, we’re in it and we’re trying to finalize and get everything together and figure out how we’re gonna do everything and…and we’re also likely to be around family, whether that is immediate family or we have extended family, whether we’re getting in a car and traveling, whether we’re gonna get on a plane and travel or whether that’s gonna happen where people are traveling toward us. Likely, whether we’re having a very very large family gathering or whether it’s going to be really intimate we’re going to be together with…with our family and when that happens all kinds of really really wonderful, joyous things can happen. Hearts can be united…just the love for our family and the people that we grew up with or the people that we’ve known our whole lives, it just emerges and we…we feel that warm cozy spirit of Christmas but, you know, in that situation, it…it’s just warm and cozy and dry and one match thrown into the middle of that can just…it can just blow the whole thing up. Like one person who decides that they need to vent about their political views in the middle of all that or one person bringing up some kind of scorn or something from earlier years, any little thing can make a volatile situation explode. And it wasn’t that long ago that we read the book of James or the letter of James, in which he talked about how we can bless people and curse people out of the same mouth and surely that’s not right. And, so, right now is a good time to kind of put some of this that we’ve learned about our mouths and how powerful they are into our pocket and carry it around because usually when the volatile things happen they just…they happen randomly. I mean we know…we may know who’s the likely one to start something. Maybe we’re the likely one to start something. And maybe this year it should be a break for everybody. Maybe we should bite down on our tongue instead of waggin’ it. I mean because we can be the giver of joy. I mean, when we think about Christmas spirit and Christmas joy and we think about how it’s affecting us, like are we feeling it? But the thing is, we can give it, we can build each other up instead of tearing each other down. And, so, we turn to the Psalms then today and we read these words, “O Lord place a guard on my mouth. Protect the opening of my lips. Do not let me have evil desires or participate in the sinful activities with men who behave wickedly.” We should put that in our pocket too as we go into these next few days and determine in advance, if somebody lights the match and throws it into the middle of everything that doesn’t mean that it’s compulsory that we participate. It can be a situation where our…our unwillingness to participate and amp things up is saying a lot without saying anything. If we find that our words that we have determined that we will only build up and not tear down, well that would be quite a Christmas gift to give and it would change the atmosphere. And we may not be able to stop the kinds of things that happened from happening, but we do have control over ourselves. And, so, let’s just remember, yeah, it’s family, yeah, it’s presents and gifts and festivities and Christmas music and lights and it’s just wonderful but what we are honoring is the arrival of the presence of peace. And, so, if we’re not going to actively participate in peace on earth, especially at Christmas…well…there’s a disconnect somewhere. Let’s put our faith into action in these coming days because these are days of great joy.

Prayer:

Father, we invite You into that. Joy…joy flows from You. And when we experience joy, we are becoming aware of Your presence. And this is a joyful time in the midst of a very trying season. And, so, may we experience Your joy and then in turn give Your joy, build one another up, not tear one another down. We pray the Psalm, “Lord place a guard on our mouths. Protect the opening of our lips. Don’t let us have evil desires or participate in sinful activities.” Come Holy Spirit we pray. In the name of Jesus, we ask. Amen.

Announcements:

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Of course, we’re days away from Christmas. So, that’s what’s going on around here. So, check out the Christmas resources that are available, especially the musical ones. The Family Christmas album, which is an instrumental…just a beautifully contemplative album for the Christmas season, the kind of…it’s the kind of one that you want when you…when you’re trying to wind down. You gotta a cup of cocoa or whatever, you got the lights on, maybe the Christmas lights and nothing else, maybe a fire in the fireplace. It’s that kind of record. So, check that out. You can stream it on Spotify or Apple music or YouTube music or Google play, whatever, You can buy it there at the iTunes Store or wherever you get your music.

And the other…the other Christmas thing is “O Holy Night” that Jill and I put together a couple weeks ago in preparation…she’s gonna sing virtually at a Christmas eve service this year. And, so, we’ll put links up to that on Christmas eve on our social media channels in case you don’t have a candlelight service that you can attend. But she sang it with such heart and passion, and we were just…we were like wow, we should release this. And, so, we did, and you can stream that on Spotify or Apple music or wherever or buy that as well. Just look for Jill Parr and O Holy Night and you will find it. So, check those…check those out.

If you want to partner with the Daily Audio Bible here in the waning days of the year, thank you humbly and truly from our hearts. Thank you for your partnership. I’ve said it…feels like I’ve said it like 360 times or whatever this year. We wouldn’t be here if we weren’t in this together. That’s a fact. And, so, we are profoundly grateful that we are moving through another year. And thank you for your partnership. So, there is a link on the homepage. If you’re using the app you can press the Give button in the upper right-hand corner, or the mailing address is PO Box 1996 Spring Hill Tennessee 37174.

And as always if you have a prayer request or encouragement, you can hit the Hotline button in the app, which is the little red button at the top or you can dial 877-942-4253.

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

Community Prayer and Praise:

Good morning Daily Audio Bible family this is June in Maryland I am calling to give a praise report. I am just praising God for bringing me through this year. This year started off really rough with some heart palpitations that had me out of work for almost 2 months and then I went back to be a Covid nurse and once I returned to my psych unit, I got Covid. All the while I was still trying to finish school which I did. I graduated with my Bachelor of Science in nursing on December 5th. So, I’m very thankful to be alive, to be able to breathe, and to have been able to complete this degree despite all of the obstacles and frustrations. So, yea God. Thank you, God. Nothing is possible without God but with God all things are possible. That’s all I have for today. I’ll call back another time. Love you all. Have a blessed day.

Hi this is Sarah from South of England this is my first prayer request and I really need prayer. How to make it brief? I have __. I’ve had a recent relapse after 20 years of…of pretty severely…being pretty severely affected and I just feel devastated because I…I’ve lost so much of what I could do, particularly…mainly with my arms and needing a lot more help. And it’s…it’s just complicated with social services and carers and things. And apart from that I…I can’t do the greater things that…that I most love, that I’ve always felt, you know, that what God made me for really. And I’m…I just really need companionship. It’s just not because of the Covid, but obviously that hasn’t helped. I’m single and I’m 52 and…and wondering if, you know, I’ll ever be able to…to find someone to share my life with. And even if I could socialize and…and have lots of friends, that would…that would…would be okay but I can’t do that. And…but I know that ultimately, I need God to be my everything…to not…to not demand that recovery is the only answer for me. But he can heal me as well. I know that. But just to find peace in him, to find my joy in him because I know he can bring joy no matter what’s happening to us and I need that, I need that desperately. I need to…to get back to that place of…of being at peace with him and trusting him no matter what my circumstances are. So, thank you.

Hi, my name is Jay I’m from Georgia from Rome Georgia. It happens that I lost my job this past Monday and I there’s an appeal process an appeal’s process that I’m undergoing and a few other things that might help but most of all I just want to come to the throne of grace, and I want to ask if all of you can help me pray that I get my job back. It’s hard. It’s a hard time because my…my husband is going to school right now and I was the one who supplied. But God supplies all my needs according to his riches in glory. And I would ask if you would stand with me in faith and ask that God would lead me and guide me. God bless you all.

Good morning DAB family this is Sally in Massachusetts. We’re in the midst of a beautiful snowstorm today. I had to chuckle Little Cherry when I heard you describe getting ready to go to the sunrise. It reminded me of the eight years I lived in Saskatchewan. Mighty cold but I loved it. I love the sunshine. And…and thankful. Lord I’m so thankful for our brothers and sisters scattered all over this world. It’s wonderful to hear from all the different states from…from places like New Zealand and Australia and Singapore and South Sudan and Germany and India and Eastern Canada and all the states that we hear from. Lord, we are so blessed to have You bring us into the family of God scattered over the world. We thank You so much for the DAB that brings us together. Lord I lift up Margo and her husband as they prepare to go back to Liberia. Please strengthen and guide them. Please provide their needs physically Lord, mentally, emotionally, spiritually, financially. Lord we just pray for the wisdom that he needs as he prepares information to be a better pilot and to care for his plane and pray for Margo Lord. Just guide her as she gains insights into being a better nurse. Oh God and we just thank You for the love for the lost, their desire Lord to make You known. We pray Jesus that You would just bless them and guide them. Thank You, once again great and holy God for all You’ve done and all You’re doing as You bless Your church around…

Hi DABbers, this is Alina Jesus Worshiper from Delray Beach. I’m actually calling with a praise report and I wanted to thank you so much for praying for me and my husband. More than a year ago my husband told me that he doesn’t want to be with me anymore and it was a mistake that we got married after like almost 10 years of marriage and it was really painful for me. All of this time we’re separated but together under one roof and I was praying for his salvation. And I’m not sure, I don’t think that salvation happened yet, but God is changing my husband’s heart. And recently my husband came back to me. He came back to be my husband and now he would like to have family and he would like to have kids and he talks about God all the time and I know that God is…God is calling him. And I’m just so excited to share this with you…this journey. God is so faithful to everybody who is struggling in their marriage. I’ve waited for one year to every relationship with my husband. It was so painful and with all this other things that people were talking and 2020 nothing was as hard as just being in the same house with somebody who says every day that he doesn’t love you anymore. But, you know, God is so faithful. God is so faithful. When I was struggling, and I was without my faith he was putting me up and Daily Audio Bible family helped me out so much being connected to the word every day. I want it or I don’t want it. It became my habit after like two years or so. So, I wanted to thank everybody for praying and I pray for you today in Jesus’ name to experience this, the same thing as I did. Amen.

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

Zechariah 2-3

Vision Three: The Surveyor

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

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

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

Vision Four: The Priest

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

Footnotes:

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

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

Revelation 13

The Two Beasts

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

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

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

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

Footnotes:

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

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Psalm 141

Psalm 141[a]

A psalm of David.

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

Footnotes:

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

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Proverbs 30:18-20

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

Footnotes:

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

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12/21/2020 DAB Transcript

Zechariah 1:1-21, Revelation 12:1-17, Psalms 140:1-13, Proverbs 30:17

Today is the 21st day of December welcome to the Daily Audio Bible I’m Brian. Today would’ve been my parent’s anniversary. It’s funny how you remember all these things when they come up. But I obviously have lost both of my parents, but I am grateful that they had a wedding day or none of us would be here doing this right now. So, grateful today for my parents but also grateful every single day for you, that we can come around the Global Campfire together no matter what’s going on and relax, exhale, come into a safe space where all the things that are going on, they…they can wait, they can wait a few minutes, they’ll still be there. But we may need a change of perspective before we come unglued about them. And maybe with a change of perspective we go back out into the day energized, restored, oriented to God as we take the next steps forward in our lives. And, so, let’s take the next step forward in the Bible. And it has been a custom to read a book a day. That custom is gonna end here basically. We have arrived at the 11th of the 12 minor prophets. And this book is called Zechariah and we’re gonna camp out in Zechariah for a few days. In fact, all the way up into we only have two days left in this year. So, we’re gonna settle in here for a minute and catch our breath before we end the year.

Introduction to the book of Zechariah:

What we know of Zechariah is that he and Haggai, which we…we read the entire prophecy of Haggai yesterday. Haggai and Zechariah were contemporaries. Zechariah would’ve been maybe a little younger. His ministry continued long after Haggai and they were actually prophets in the same place prophesying about the same thing at the same time for the same reason, which is all centered around the rebuilding of the temple. So, Zechariah’s grandpa, his name was Iddo, he’s named in the Scriptures among the first leaders of the priestly families to come back from exile with Zerubbabel. So, from that we can surmise then Zechariah was probably a priest or at least from a priestly family. And the name Zechariah means “God remembers”. And it’s the remembering of the covenant and the restoration from the remembering of the covenant that is central in this book. Si, I said, Zechariah and Haghai prophesying at the same time for the same reason about the same kind of thing, but Zechariah’s way longer than Haggai. So, there’s more context, more scope, more material. Like Zechariah talks about eight different night visions that he experienced that sound an awful lot like what we’re reading in Revelation. They’re apocalyptic in nature which makes them highly symbolic. And what we begin to see is that God wants the centerpiece of the Temple rebuilt to be the centerpiece of the people because He has plans for moving things forward, plans of restoration, plans of good and not harm. But the people have to collaborate, they have to respond. And what they have to respond to is essentially what God says through His prophets, “come home to me, return to me. Don’t stay in rebellion.” And we’ll see that as we read through that Zachariah also talks about the coming of a Messiah. Zechariah is one of the texts that are used in the New Testament in reference to Jesus. In fact, we find quotations from Zechariah in Matthew, Mark, John and the book of Revelation as they refer specifically to Jesus. And, so, ultimately what we receive in Zechariah is prophetic encouragement and once again reminds us that God is the most-high. There is none higher. There is no competitor to His sovereignty, not even close. And if we will remain in a covenantal relationship with God well…well then, we are going somewhere good. And, so, we begin Zechariah chapter.

Prayer:

Father we thank You for Your word. We thank You for bringing us into this week of rejoicing. We thank You for the comfort of community. And Father as we move through these days, leading right up to Christmas as we move toward the end of the Advent season, help us Holy Spirit to put ourselves in the position of…of the ancient ones, longing, waiting, expecting a Redeemer, a Savior to come. And You came and we rejoice in that, but we put ourselves in that position because…O Jesus we long for Your restoration, for Your return, for all things to be made new again. And, so, Holy Spirit some of these things are mysteries that are beyond us and some of our life is pulled in all kinds of directions during this week because of all the festivities but we want to stay rooted and grounded in deep intimacy with You almost as if it’s our little secret, not that we’re keeping You a secret, but that no matter what we face, no matter what room we walk into and the conversation is going south in a hurry or no matter what situation we are pulled into whether that be envy or jealousy or pride or arrogance, no matter what we get pulled toward we want to have been walking with You, speaking with You, being led by Your spirit so that when we face those things and we see the little triggers that we usually get pulled into we can just smile, we can just smile at each other knowing that we didn’t fall for the bait this time, we stayed connected in a covenantal intimacy with each other and we brought light and good news into any darkness that we face. Come Holy Spirit we pray. We can’t do this without You. We need You. But we can do this with You. Come Holy Spirit in the name of Jesus, we ask. Amen.

Announcements:

dailyaudiobible.com is home base, it’s the website, it’s where you find out what’s going on around here.

And it’s Christmas time and that’s pretty much what is going on around here, as we…I mean…this is it…this is Christmas week friends. I can’t believe it. And it is our intention to be releasing our annual Christmas party, our virtual get together from all over the world. And that’s literally the truth. We have voices coming in from all over the world, and we plan to release that this evening. So, watch for that. And the other thing that’s going on right now is the Family Christmas album, just reminding you of that. You can stream it wherever you stream music. You can download it wherever you buy music. If you want a physical CD copy you can get that from the Daily Audio Bible Shop. But that is what we have created to be the backdrop, the soundtrack for Christmas around the Global Campfire. So, check that out.

And also reminding you that we released a new vocal single with Jill, my wife, singing “O Holy Night.” So, check that, you can stream that anywhere or download that anywhere as well. So, just look for Jill Parr, that’s P A R R, since that my wife’s…well…that’s her maiden name. That’s what she was known as before she got herself all entangled with somebody like me. And thank God that she did or none of us would be here because I don’t know how I could…I don’t know How I could just exist now without her and her support and…and her love. And, so, yeah check that out at iTunes, Google play, YouTube music, Spotify, wherever you get your music. Just look for her or “O Holy Night” and you’ll find it.

If you want to partner with the Daily Audio Bible, you can do that at dailyaudiobible.com as well. There is a link on the homepage. And I thank you. I thank you deeply and profoundly as we near the end of the year. I appreciate all of…all of you who have clicked that link. That is why we continue to be able to throw logs on the Global Campfire and to keep moving forward day by day. So, thank you for your partnership. If you’re using the Daily Audio Bible app you can press the Give button in the upper right-hand corner or the mailing address, if you prefer, is PO Box 1996 Spring Hill Tennessee 37174.

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

Community Prayer and Praise:

Father God thank You for our grandparents and our parents, those…those loved ones who are struggling in their…in their everyday life, whether that be from dementia or Alzheimer’s or something else or aches and pains, whatever it is Lord we entrust them to You. We pray that You would be soothing those aches and pains, You’d be relieving them, You’d be healing them. We pray Lord that You would remove any confusion in their life, that You’d be protecting them from harm, that You would be helping them to enjoy their everyday. Father God we thank You for those that do know and love You and we pray that they would be comforted by You and rely on You during this time and all time. But Father God for those who don’t know You, we pray that…that You would be revealing Yourself to them, that there would be those in their lives that would be able to share the gospel with them and they would be able to understand and respond, that they might know the joy of knowing You, of knowing Your son, of knowing that they are saved and knowing Your love. Father God, thank You for those who are caring for our loved ones. I pray that You’d be supporting them and encouraging them and refreshing them and replenishing them, that You’d be giving them wisdom on how best to offer care. Please be at work Lord in Jesus holy and precious name. Amen. Hi guys it’s Michaela from…

Hey DAB family its Nick just asking for prayers. It’s been a long tough season of ministry and I’m just deflated, I’m just done, and I just covet your prayers, the hugs of God’s people that just will surround me and help me, give me the strength to put one foot in front of the other and keep moving forward. Thank you so much for your prayers. I know that…that God will bless it.

I just wanted to say good morning to everybody and thank you for Daily Audio Bible. My family, my wife and I and my older kids have been pulled away from the Lord and we got…we got off the rails of our…our life with the Lord and we just thank you Daily Audio Bible family for being that beacon in the dark. I recently downloaded the app and became…listening to the Lord became slowly back to the line with my Christian faith and it’s helped me tremendously. I’m overwhelmed by the things going on in this world, but this beacon of light has helped me put back on the path and give me faith back in the Lord. I just want to say thank you. It’s…it’s helping me greatly. And thank you for being there and being that beacon of light for us who get lost in this world. It’s…it’s a dark world and it’s helping me build my…build my faith back up and helped me in life to pursue and to continue on searching the Lord and given me strength to help me deal with these issues in life and bring me closer to my family. And I thank you. God bless everybody.

Hi Daily Audio Bible family my name is Ben I am calling from Salem Virginia and just wanted to thank all of you guys for being a part of this. I can’t make up my mind whether it’s a holiday greeting or an encouragement or a prayer request. I got it all. You guys have it all. So, Brian thank you so much. I love this program. I just started tuning in this year, but I’ve been so ministered to by you all and this program, the prayer requests, the encouragements, moving through the Bible like we do. I’ve heard God’s spoken word on the inside of me and He has confirmed things as Brian reads and as you guys talk. It’s amazing. I…I…I love it. It is definitely a part of my daily routine and I am so thankful for each and every one of you all and I just pray that this ministry would continue and grow and that this is, you know, it’s eternal, we’re together forever. And I’m thankful and I love each and every one of you. I know that sounds silly, but I don’t know how. I love God’s word and I am…oh man my time is running out. I’m like Jonah I’m in the belly of the whale. I’m looking forward to being spit out. Not sure how much longer I have to stay and pray but I thank you all…

Hi this is Victoria Soldier just calling tonight to pray for some of DABbers who are…who are having the challenges. I’m trying to find the ladies name who her husband and her were planning on moving to be around family and you kept getting discouragement. I wanted to tell you to keep on being encouraged and keep on looking and God wants to see do we really want it and He's…just continue to pray and I continue to encourage him. I continue to encourage the lady who said her son went away to…went away to travel over overseas and his car and somebody had taken his passport. I’m praying for that young man. Lord in the name of Jesus you have your way Lord. Let him be somewhere protected. Let him be somewhere safe. O father in the name of Jesus you touch the heart of that young man. He’s only 23 years old. Lord you bless him, you bless him wherever he is. You open doors even in the worst places. In the name of Jesus. I thank you Lord. I want to thank…I want to thank God for China and Ben, pray for their precious little…little…little brown and her are continuing on in the ministry and I pray for Jill and her coming and thanking her for…for the heart and for the love of God enough to come and…and just looking forward to enjoying her. I want to just say thank you to all the people and encourage those who are going through, those who are going through jobs because of this pandemic, those who are going through challenges because of this pandemic as…as Paul said when they were on the ship he said anybody who was whaled onto this ship that they would have a safe landing. And let’s hold onto the ship because God is ready to bring us through out of this 2020 into…

Good morning DABber family this is Walta the Burning Bush that will not be Devoured for the Glory of Our God and Our King. I just heard Daniel Johnson Junior’s call in with his praise report about the echocardiogram results from last year this time and where God has brought him close to normal. And my brother, I just want you to know that God’s got you. God’s got you. And thank you for sharing your life with us. Your job, your family, everything, God’s got you. And I’m looking back at 2020 myself and I’m just thinking, not just 2020, the last…gosh…the last 13+ years of my life that I’ve spent with DAB and looking at what…what you guys have brought me through. There’s some days that I would turn on DAB and I’d be so desperate to hear the word of God and so desperate for…for some sort of comfort or insight and then some other days it’s, you know, business as usual just listening to it. But you guys, my father’s death, my sons drug addiction and recovery, my mother’s death, you know, job losses, Ebola, now coronavirus, marital problems, divorce, marriage. God thank you for DAB. Thank you for this ministry. And I know that those of you who are listening, some of you guys in the same situation, know that we’re here for you. God is here for you. And, you know, as Daniel Johnson Junior always says, make it a great day. I love you all. God bless.

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

Zechariah 1

Introduction

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

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

The Introduction to the Visions

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

The Content of the First Vision

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

The Interpretation of the First Vision

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

The Oracle of Response

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

Vision Two: The Four Horns

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

Footnotes:

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

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Revelation 12

The Woman, the Child, and the Dragon

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

War in Heaven

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

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

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

Footnotes:

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

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

Psalm 140

Psalm 140[a]

For the music director, a psalm of David.

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

Footnotes:

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

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

Proverbs 30:17

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

Footnotes:

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

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

12/20/2020 DAB Transcript

Haggai 1:1-2:23, Revelation 11:1-19, Psalms 139:1-24, Proverbs 30:15-16

Today is the 20th day of December the fourth Sunday in the season of Advent and the beginning of Christmas week. So, here we are. And it’s a joy to be here with you in fellowship and move through this week together. And even though we have travel maybe and festivities and just and trying to figure it all out, we have each other and we move through Christmas week together and celebrate together. And, so, let’s dive into our reading for today. And it’s become a custom that we’re gonna read a book a day. That’s not like all across the board true but that’s kinda how it feels as the year speeds up at the end and move through the minor prophets. And we’ll be reading a complete book of the minor prophets and the tenth of the minor prophets. And by the way, there’s only 12. So, we’re right at the end. And the book that we’ll read today in its entirety is the book of Haggai.

Introduction to the book of Haggai:

And like I mentioned many times, like these, the minor prophets, we don’t have a lot of biography to go on. There’s some traditions and we’ve mentioned those, but we don’t exactly know who these people were or where they were in society. And, so, reconstruction kind of happens based on the text and the time. And, so, we know that Haggai was among the first to return from the Babylonian exile. So to kind of put this in perspective, we have Jeremiah prophesying, right? “Behold I know the plans that I have for you.” And we talked about all that. And he’s sending a letter to the people who are in exile telling them to “settle down, prosper. Prosper where you are. Even if you don’t want to be there, prosper. Thrive where you are because I have plans and they’re gonna take 70 years. So, a generations gonna go by and then I’m gonna begin bringing people back.” Well, Haggai is on the other side of that and it seems like he’s the first…one of the first wave of people to return to Jerusalem from the Babylonian exile. So, right there that makes him compelling since we spent so much…so much time in exile because the Bible spends so much time on it. We also know that Haggai must’ve had access to people in power because it’s indicated in the…in the text itself that his message was to be delivered to Zerubbabel, which is a name that we should recognize. He was the governor of Judah and we learned about him when we were reading the book of Ezra in the book of Nehemiah. And…and also this message from Haggai was to be given to Joshua, the high priest. So, he had access to people who had authority, both a spiritual authority as well as civil authority. And Haggai’s message is generally to get the people moving. And to begin to see why, we just have to add some time, we have to add some dates. So, Babylon conquered Jerusalem. We went through all of that in the Scriptures, lead Jerusalem’s people into exile. This happened around 586 B.C. Babylon then was conquered by the Persian Empire in 539 B.C. And later, subsequently under the Persian king Cyrus the first of the exiles began to return to Jerusalem under Zerubbabel’s leadership. This happened around 538 B.C. Okay. So, Haggai’s message, the one that we’re about to read comes 18 years later, 18 years after the first wave of exiles has come back, around 520 B.C. Actually in 520 B.C. Actually, Haggai’s prophecies are…are…are actually dated…maybe most precisely dated utterances in all of the Bible. August 29th through December 18th 520 B.C. Okay. So, let’s like pause our timeline for a second and remember when the temple was built. Remember when Solomon built that first temple and we were at the apex of ancient Israel’s civilization? Well, the temple was to be the center, the heart, the center of society, the centerpiece of the culture. Well, now these exiles have come back, and they have permission to restore the centerpiece of their culture, but 18 years have gone by and the temple remained incomplete. The people and rebuilt their own lives, rebuilt their own homes. They began their culture, but the centerpiece was missing. And, so, Haggai, his message is essentially “we gotta get moving here. God has some things to do and God has some things to say.” And, so, with that we’ll move into the two-chapter book of Haggai and we will read from the New English Translation this week.

Prayer:

Father, we thank You for Your word. We thank You for all of the nuances and complexions that it brings out in us as we meditate upon it. We are grateful for the Psalm today that reminds us once again there is no where we can go that You are not, and that brings profound comfort because we can never again say where are You. You are here wherever we are. You are everywhere. We cannot flee from Your Spirit - in heaven, in the grave, on the far side of the earth - no matter where we go You are with us, which means You have been with us every step of the way through this crazy year. And as we move forward into this week celebrating Your arrival, Your Advent, we are again reminded You will never leave us, You will never forsake us. And we need that encouragement now as much as we have ever needed it at any point in our lives. And, so, we rest in that, we relax in that, we lean back into it and find a cozy place in the fact that we will never be away from You. You will always be here, and You have come for us, which is what Christmas reminds us of, which is what it represents, that Your arrived, that You came in person to make things right again. And, so, help us to lean back and relax and then lean into that as we move forward, we pray. In the name of Jesus, we ask. Amen.

Announcements:

dailyaudiobible.com is home base and that’s a website. If…if the .com didn’t give it away, it’s the website, it’s home base for the global community that we have together that we…the Global Campfire. So, check it out. Stay tuned and stay connected to it.

Check out the community section. That’s where to get connected. That’s where the Prayer Wall is.

And then of course, you know, the things that are going on right now are related to the holiday season, the Christmas season because it’s just days away. Like we’re less than a week. I mean a week from now Christmas will be over. It just comes and goes doesn’t it? But isn’t it the buildup? Isn’t it the Advent season, the season of longing, that desire for Christ’s arrival, the hope of the world? Like isn’t that the buildup? And then it happens and then it’s over. And, so, this is the week to really press in and enjoy and really experience the story that’s going on underneath it all, which is the story of the arrival of the Savior of the world. And, so, let’s press into that.

Reminding you of the Family Christmas album that can be streamed anywhere you stream music. It can be bought anywhere you buy music. So, check that out. Also reminding you new this…well…actually like a week ago we released Jill and a new Christmas single, O Holy Night, which is a classic Christmas Carol that is so deeply inspiring. Reminding you that she will be performing it at a virtual….I was just gonna say New Year’s Eve party…but a Christmas Eve service and we’ll post that out on our social media channels. So, those of you who aren’t able or can’t participate in a candlelight service that you could do that virtually. So, we’ll put that on our social media channels. But she’ll be singing O holy night. And, so, we decided to really go for it and…and actually do it right. And it turned out well. She’s a great singer. And, so, we released that and get that. You can stream it anywhere or you can buy it anywhere. So, check that out.

If you want to partner with the Daily Audio Bible you can do that at dailyaudiobible.com as well. There is a link. It lives on the homepage. And I thank you…I…I mean I can’t thank you enough. Everyone’s who’s clicked that link over the years that's…I mean we wouldn’t be in this if we weren’t in it together. I mean, I say that 100 times a year probably. It’s true. It’s a fact. It’s real. And, so, thank you for your partnership. If you’re using the Daily Audio Bible app you can press the Give button in the upper right-hand corner or the mailing address, if you prefer, is PO Box 1996 Spring Hill Tennessee 37174.

And, as always, if you have a prayer request or encouragement, you can hit the Hotline button in the app, which is the little red button up at the top or you can dial 877-942-4253.

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

Community Prayer and Praise:

Oh Lord as I sit at your feet with your hand on my head teach me, guide me, show me how to let the things of this world drift away. One by one I see them leave. I physically cough out any anxiety, any pain, any held on hurt. Lord you are my healer. Breathe into me your breath of life. As I breathe in and expand my lungs I slowly exhale with another deep breath. I hold you in Lord as I do not want to let go. One more deep breath. This breath is feeding every healthy cell in my body as I exhale you Holy Spirit, I ask that you run out of this temple my body all of my pain, all of my unhealthy cells. I see them under your authority Lord marching out of me. Thank you, Lord for making me whole, for making me strong, for living in me. Where you dwell, all things are possible in Jesus’ name I pray. This is joyful J sending my love your way.

Hi DAB family Tony from Germany for a praise report. And I just want to thank everyone for prayers on this whole semester of mine. It’s been very challenging. You know that I lost my mom in April and my dad in October and health problems and it’s like I…I really feel like the Lord was telling me I’ve been in the wilderness. But, you know, that’s formation, right? That’s…I’m studying ministry, and that’s part of our formation, you know, what can God teach us. And of interest as I was reading in my one class was all on the profits where the people were in exile, And, so, it’s like I journeyed with them. But it feels as though I came out maybe of it and you know when you are coming out of a wilder…wilderness when…which is the Lord trying to get us to see things in a new way or to have a new attitude or new approach and then He shows that we’ve arrived at what He’s been trying to teach us. And…and usually, it’s by blessings. It’s so amazing because this is grad school and all of my…everything I do for assignments and write exams are all essays and papers. And my last three I got 100 in each, which is like unheard of. Like how do you…how does that happen? But I felt that was the Lord just showing, “well done”, you know because just because it’s about faith and obedience. And believe me I have failed too. But I wanted to just to thank you and I hope this serves to bless you and I am remembering you guys all in prayers. God bless.

Hey DAB fans this is me Carter my mom Jennifer. We just wanted to say we been wanting to pray for our uncle. He isn’t right with the Lord and we just want him to be right with him. Please pray. Thank you for joining together with us and believing in his salvation. We come together each morning and pray with you guys. We love you guys and appreciate all…

Hi this is AFE calling in for four MA. Just I…I just stopped midway into the prayers just to call in a prayer for…for Byron who is asking for prayers for his son Nehemiah and really just wanting to bring his concerns about treatment that insurance would cover and just asking God for a way through. And just praying with them that just…that, you know, praying with him that, you know, trusting that his decision to go forth with…with this treatment is one that God will just justify by showing a means and showing a solution even though he doesn’t know how it will all happen. I’m just praying that these treatments will be just beneficial Lord and that Nehemiah would just be able to take advantage and just…just grow, just grow through this. Also praying for…I…I forget the man’s name now, but he was asking for prayer for his…his mom, Catherine who’s in the hospital in New Jersey from Covid and for his dad as well, just talking about some of his mom’s fears and her worries. And we just pray that God you just give her comfort, you give her rest Lord you let her trust in you, that Lord though she lay down at night to sleep Lord she will rise in the morning, and Lord that this…this ailment, this Covid, this disease will be behind her Lord as she is able to give a testimony and testify to Your goodness and Your glory. All these we pray in Jesus mighty name. Amen.

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

Haggai 1-2

Introduction

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

The Accusation of Indifference Against the People

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

Consequences of the Failure to Rebuild the Temple

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

The Response of the Leaders and the People

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

The Glory to Come

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

The Promised Blessing

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

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

Zerubbabel the Chosen One

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

Footnotes:

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

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Revelation 11

The Fate of the Two Witnesses

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

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

The Seventh Trumpet

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

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

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

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

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

Footnotes:

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

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Psalm 139

Psalm 139[a]

For the music director, a psalm of David.

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

Footnotes:

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

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

Proverbs 30:15-16

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

Footnotes:

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

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

12/19/2020 DAB Transcript

Zephaniah 1:1-3:20, Revelation 10:1-11, Psalms 138:1-8, Proverbs 30:11-14

Today is the 19th day of December welcome to the Daily Audio Bible I am Brian and it’s great to be here with you as we close another week down together and take the next step forward. And as has been the custom lately, like we’re reading a book a day and we’ll be doing that today. We’ll read an entire book in the Old Testament.

Introduction to the book of Zephaniah:

This is the ninth of the minor prophets and its name is Zephaniah. And it’s similar to some of the other minor prophets in that we don’t know much about who Zephaniah was. The only clues within the text is that the message from Zephaniah came when Josiah son of Amon was king of Judah. And then there’s a little bit of lineage. Zephaniah was the son of Cushi the son of Gedaliah the son of Amaria the son of Hezekiah. And that little lineage may actually be a major clue because a lot of times in the Scriptures, a lot of times in antiquity, it's…it’s not like an entire multiple generational description. A lot of times when you’re talking about somebody or just saying, “this person who is the son of this man.” For example, my son’s name is Ezekiel and if he were introducing himself, he’s a little guy so he wouldn’t be doing that, but if he were…he’d be…in antiquity he’d be saying, “I’m Ezekiel bar Brian”, right? The son of Brian. He wouldn’t necessarily continue that lineage back to his great-great-grandfather unless his great-great-grandfather were significant. And in this case, it’s possible that Zephaniah was a descendent of the reforming king Hezekiah, which would explain how Zephaniah was aware of his surroundings and literate and also why, perhaps is prophetic utterances would be preserved. Obviously, credibility comes if you’re an ancestor of a king. The name Zephaniah means “God has hidden.” And the text states that the message was given during the reign of Josiah. So, that would put him somewhere in the middle of the 600s B.C., or thereabouts, which would make him contemporary with other prophets that are famous and biblical like Jeremiah. A lot of textual scholars believe that Zephaniah had to be familiar with at least the writings of the prophet Isaiah because there’s a similarity in the language and the tone. And we have read a number…like we’ve been reading prophecies for months now. And, so, we understand that a lot of times and most of the time prophecies are targeted very specific to a very specific people for very specific reasons. Zephaniah’s a little different there, because he's…he’s essentially prophesying judgment on the whole known world, including Judah, including the Hebrew people. And, so, we come across a term that we have seen elsewhere, “the day of the Lord.” and that is the theme in Zephaniah. And, of course, we’re reading the book of Revelation as well. So, this “day of the Lord” this kind of final judgment sort of idea is ever present in front of us as we continue forward. But we should understand what God wants…wanted and wants to get rid of because it’s not people that He wants to destroy. It’s evil that He wants to destroy. And when people want to hold on to their evil…well…then they get what they want. They get to hold onto their evil, but God gets what He wants, and the evil gets eradicated. And, so, the people doom themselves. But as we have learned from biblical prophecy, there is a foretelling of things that…that are to come or that may come if change doesn’t occur, if repentance doesn’t happen. But then there’s the other side of that. What if…what if you do humble yourself? What if you do return to God? And then we hear words of abundant restoration. And Zephaniah is no different. And, so, there are three chapters in Zephaniah. We’re reading from the Good News Translation this week. Zephaniah one through three.

Prayer:

Father, we thank You for Your word. We thank You for another week. We are so grateful to You for giving us the gift of Your word, and giving us the gift of each other to move through a year of life together in Your word and community. We are grateful. And, so, as we close down this week we look to the proverb and we identify the kind of people that we don’t want to be. There may be people who curse their Fathers and do not show appreciation for their mothers, may that not be said of us, Lord. There are people who think they are pure when they are as filthy as they can be. May that not be said of us Lord. There are people who think they are so good. How good they think they are. Lord our only goodness, and we declare this and confess it, the only good thing about us is You. You make us good. If we are good, it is because of You. Left to our own devices we know…we know where things go. And, so, may the pride and arrogance spoken of here never be said of us. And there are people who take cruel advantage of the poor and needy, even making a living by taking advantage of the poor and needy. Father the Scriptures over…You have said over and over and over that this has no place in Your kingdom. So, may this never be said of us. And as we close this week down and prepare to move into the next week, Christmas week, we invite Your Holy Spirit to hover and permeate everything that we do and say and think, all of our thoughts, words and deeds. We pray this in the name of Jesus. Amen.

Announcements:

dailyaudiobible.com is home base, and yup, it’s the website, and yup, it’s where you find what’s going on around here.

And it’s Christmas time around here. And we’re about to go through this weekend and enter Christmas week. Super excited about that.

Next week will be our Christmas party, our annual Christmas…well…it is our virtual Christmas party when we get to hear from each other. Looking forward to that early next week.

Reminding you of the Family Christmas album that is really the soundtrack here around the Global Campfire for the holiday season. You can stream it. Just look for my name, Brian Hardin or Family Christmas and my name and you’ll find it. You can stream it on Spotify, or Apple music or wherever. You can…you can buy it from those places as well. If you want a physical copy, like a physical CD of it, you can get that from the Daily Audio Bible Shop. But adding that into the mix of the Christmas season is…well…I mean it was intended to be kind…just to create the kind of atmosphere that we try to create here every day - serenity, peace, hope, and a relaxing exhale. And, so, check out Family Christmas.

Also, we released last week a Christmas single from Jill my wife, “O Holy Night”, one of the classic Christmas carols of all time. And I mentioned this, I don’t know, the day before yesterday or whatever, when you listen to the words to that song it brings so much context and hope into the holiday season. So, you can stream that at Spotify or Apple music or YouTube music or Google play or wherever. You can also buy it from those places. So, check those out.

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

Community Prayer and Praise:

Hi DAB family this is Dorothy out in California with a small prayer request. I got 39 shot…Botox shots for migraines. And, you know how when you sign a waiver and you never think it’s going to happen? It happens. Aside from all the things that almost…I mean…a lot of the things on the list, the hardest one is that I lost muscle control around my eyes. I have a forehead of a 20-year-old, but I can’t use my eyes. It…it’s…I…it’s actually really hard. I can’t drive. I can only see 1 foot in front of me. Actually, a couple days ago I ate strawberries and anyway I ate slugs in my strawberries. I didn’t see em’. I washed them. I did a good job washing em’ but I didn’t see them. So it’s been…it’s been hard. God assured me before I, you know, before I lost control of both…but God assured me when this started it’s temporary. And I know Botox lasts one or two months but it’s gonna be one or two months of this. And the counter medicine isn’t working. Anyway, I have an appointment with a neurologist on Wednesday. But anyway… so if you could just please pray for me. It’s small, I know, but I love you guys so very very very very much and I love you all. Okay. Thank you. Bye. I appreciate…

Hey, it’s Val in Vegas today’s December 15th. I’m so happy to come to you guys today in the last 15th of the year. We made it guys. Through God’s grace we made it. How this year started for me is absolutely unbelievable, but the real joy and power’s in God’s love and grace for me…for all of us and how I’m finishing it. To say the 2020s has been an unusual and challenging year would be an understatement. I just want you guys to know that I am doing good. I know one thing that’s happened this year for me is I have developed a deeper closer relationship with the Lord, and it has been wonderful. I needed to be closer to him in this quarantine as it’s just me and my little dog that live together and the Lord has really shown up and showed out in my life this year. I just want to say thank you guys for all the prayers and well wishes and thoughts and just love. And please know that I am putting that right back into this DAB world. I absolutely love you guys and if you don’t mind, I’m gonna continue calling in on the 15th of every month. I’ve enjoyed being committed to that and sharing my life with you guys. I love you all so much. You have no idea. So, thank you for holding me up and for loving me and caring for me. Val in Vegas out until January 15, 2021.

Hi Daily Audio Bible family this is All the Treasures in Wyoming with an update. If you all remember months ago, I asked you guys to pray for sweet Emily who had almost lost her life and was in the ICU. She had thrown some blood clots, her kidneys had failed. I mean it was a really urgent prayer request and you guys came through and you prayed. And even more than that God came through and answered those prayers with a yes. And I got to see Emily yesterday and I got to give her a hug. And she said that she is…she sent me this text…she said that she is walking without a cane and that her brain injury is coming along slowly. She’s off dialysis for now because her kidneys are waking up. And then she said, this is all God’s plan. Maybe not mine, but I pray to him morning noon and night. And if you guys also remember we weren’t sure whether or not Emily knew Him, right? So, I just want to encourage you. When I went to see her and I gave her a hug I asked her, I said, Emily did you get the letter that was dropped off to you while you were in the ICU. And she said yes, I did. And she said I kept that letter with me. It was up where I could read it every single day in my ICU room. And when I went to the long term acute care rehab that letter went with me and it was also up in my room where I could read it every day. And it’s one of those things that reminded me that I wasn’t alone and that I could get through it. And in that letter, I reminded her…well…I share the gospel with her and told her who Jesus was but I also told her who you guys all were. I said there are people all over the world praying for you right now. And she said that that helped her get through. But I do know today that she knows the Lord and I just wanted to thank you guys again for praying. God bless you guys. And to God be all the glory

Eyes of the Dove in Sekomane Washington lifting up prayers this morning 5 AM heading to work for Harold in St. Louis and your son. And I heard another father call in and broken for your son. And my goodness it was like a chain reaction. It made me feel broken too. I instantly thought of Brayden and Rylan my children remembering when they were born and their perfect body’s and their perfect little toes, counting their totes. And as you get the report about his foot, every piece, every part of your precious son is so important. Father, I just lift up Harold and his son. Father, I ask that blood would flow. Father that his body would be…would line up in the name of Jesus that that boy’s foot Father would be healed by Your blood. We call him healed Father. I ask for Your peace, Your peace that surpasses our understanding would be upon this family. And we just put on the full armor of God on Harold God as he goes through this…this hardship. There’s so many things going on this year that he’s having to process and now this. And this is no little thing. And we ask for protection of our children Lord Jesus in every way, their minds and their bodies, that nothing would be touched, nothing would be touched in Jesus’ name. Care about you Harold. Coming around you. You’re not alone.

The Daily Audio Bible Reading for Saturday December 19, 2020 (NIV)

Zephaniah 1-3

(A)This is the message that the Lord gave to Zephaniah during the time that Josiah son of Amon was king of Judah. (Zephaniah was descended from King Hezekiah through Amariah, Gedaliah, and Cushi.)

The Day of the Lord's Judgment

The Lord said, “I am going to destroy everything on earth, all human beings and animals, birds and fish. I will bring about the downfall of[a] the wicked. I will destroy everyone, and no survivors will be left. I, the Lord, have spoken.

“I will punish the people of Jerusalem and of all Judah. I will destroy the last trace of the worship of Baal there, and no one will even remember the pagan priests who serve him. I will destroy anyone who goes up on the roof and worships the sun, the moon, and the stars. I will also destroy those who worship me and swear loyalty to me, but then take oaths in the name of the god Molech. I will destroy those who have turned back and no longer follow me, those who do not come to me or ask me to guide them.”

The day is near when the Lord will sit in judgment; so be silent in his presence. The Lord is preparing to sacrifice his people and has invited enemies to plunder Judah. “On that day of slaughter,” says the Lord, “I will punish the officials, the king's sons, and all who practice foreign customs. I will punish all who worship like pagans and who steal and kill in order to fill their master's house[b] with loot.

10 “On that day,” says the Lord, “you will hear the sound of crying at the Fish Gate in Jerusalem. You will hear wailing in the newer part of the city and a great crashing sound in the hills. 11 Wail and cry when you hear this, you that live in the lower part of the city, because all the merchants will be dead!

12 “At that time I will take a lamp and search Jerusalem. I will punish the people who are self-satisfied and confident, who say to themselves, ‘The Lord never does anything, one way or the other.’ 13 Their wealth will be looted and their houses destroyed. They will never live in the houses they are building or drink wine from the vineyards they are planting.”

14 The great day of the Lord is near—very near and coming fast! That day will be bitter, for even[c] the bravest soldiers will cry out in despair! 15 It will be a day of fury, a day of trouble and distress, a day of ruin and destruction, a day of darkness and gloom, a black and cloudy day, 16 a day filled with the sound of war trumpets and the battle cry of soldiers attacking fortified cities and high towers.

17 The Lord says, “I will bring such disasters on the human race that everyone will grope about like someone blind. They have sinned against me, and now their blood will be poured out like water, and their dead bodies will lie rotting on the ground.”

18 On the day when the Lord shows his fury, not even all their silver and gold will save them. The whole earth will be destroyed by the fire of his anger. He will put an end—a sudden end—to everyone who lives on earth.

A Plea for Repentance

Shameless nation, come to your senses before you are driven away like chaff blown by the wind, before the burning anger of the Lord comes upon you, before the day when he shows his fury. Turn to the Lord, all you humble people of the land, who obey his commands. Do what is right, and humble yourselves before the Lord. Perhaps you will escape punishment on the day when the Lord shows his anger.

The Doom of the Nations around Israel

(B)No one will be left in the city of Gaza. Ashkelon will be deserted. The people of Ashdod will be driven out in half a day,[d] and the people of Ekron will be driven from their city. You Philistines are doomed, you people who live along the coast. The Lord has passed sentence on you. He will destroy you, and not one of you will be left. Your land by the sea will become open fields with shepherd's huts and sheep pens. The people of Judah who survive will occupy your land. They will pasture their flocks there and sleep in the houses of Ashkelon. The Lord their God will be with them and make them prosper again.

(C)The Lord Almighty says, “I have heard the people of Moab and Ammon insulting and taunting my people, and boasting that they would seize their land. (D)As surely as I am the living Lord, the God of Israel, I swear that Moab and Ammon are going to be destroyed like Sodom and Gomorrah. They will become a place of salt pits and everlasting ruin, overgrown with weeds. Those of my people who survive will plunder them and take their land.”

10 That is how the people of Moab and Ammon will be punished for their pride and arrogance and for insulting the people of the Lord Almighty. 11 The Lord will terrify them. He will reduce the gods of the earth to nothing, and then every nation will worship him, each in its own land.

12 (E)The Lord will also put the people of Ethiopia[e] to death.

13 (F)The Lord will use his power to destroy Assyria. He will make the city of Nineveh a deserted ruin, a waterless desert. 14 It will be a place where flocks, herds, and animals of every kind will lie down. Owls will live among its ruins and hoot from the windows. Crows[f] will caw on the doorsteps. The cedar wood of her buildings will be stripped away. 15 That is what will happen to the city that is so proud of its own power and thinks it is safe. Its people think that their city is the greatest in the world. What a desolate place it will become, a place where wild animals will rest! Everyone who passes by will shrink back in horror.

Jerusalem's Sin and Redemption

Jerusalem is doomed, that corrupt, rebellious city that oppresses its own people. It has not listened to the Lord or accepted his discipline. It has not put its trust in the Lord or asked for his help. Its officials are like roaring lions; its judges are like hungry wolves, too greedy to leave a bone until morning. The prophets are irresponsible and treacherous; the priests defile what is sacred, and twist the law of God to their own advantage. But the Lord is still in the city; he does what is right and never what is wrong. Every morning without fail, he brings justice to his people. And yet the unrighteous people there keep on doing wrong and are not ashamed.

The Lord says, “I have wiped out whole nations; I have destroyed their cities and left their walls and towers in ruins. The cities are deserted; the streets are empty—no one is left. I thought that then my people would have reverence for me and accept my discipline, that they would never forget[g] the lesson I taught them. But soon they were behaving as badly as ever.

“Just wait,” the Lord says. “Wait for the day when I rise to accuse the nations. I have made up my mind to gather nations and kingdoms in order to let them feel the force of my anger. The whole earth will be destroyed by the fire of my fury.

“Then I will change the people of the nations, and they will pray to me alone and not to other gods. They will all obey me. 10 Even from distant Ethiopia[h] my scattered people will bring offerings to me. 11 At that time you, my people, will no longer need to be ashamed that you rebelled against me. I will remove everyone who is proud and arrogant, and you will never again rebel against me on my sacred hill.[i] 12 I will leave there a humble and lowly people, who will come to me for help. 13 (G)The people of Israel who survive will do no wrong to anyone, tell no lies, nor try to deceive. They will be prosperous and secure, afraid of no one.”

A Song of Joy

14 Sing and shout for joy, people of Israel!
Rejoice with all your heart, Jerusalem!
15 The Lord has stopped your punishment;
he has removed all your enemies.
The Lord, the king of Israel, is with you;
there is no reason now to be afraid.
16 The time is coming when they will say to Jerusalem,
“Do not be afraid, city of Zion!
Do not let your hands hang limp!
17 The Lord your God is with you;
his power gives you victory.
The Lord will take delight in you,
and in his love he will give you new life.[j]
He will sing and be joyful over you,
18 as joyful as people at a festival.”
The Lord says,
“I have ended the threat of doom
and taken away your disgrace.[k]
19 The time is coming!
I will punish your oppressors;
I will rescue all the lame
and bring the exiles home.
I will turn their shame to honor,
and all the world will praise them.
20 The time is coming!
I will bring your scattered people home;
I will make you famous throughout the world
and make you prosperous once again.”
The Lord has spoken.

Footnotes:

  1. Zephaniah 1:3 Probable text I will bring about the downfall of; Hebrew the stumbling blocks.
  2. Zephaniah 1:9 their master's house; or the temple of their god.
  3. Zephaniah 1:14 That day … even; or Listen! That terrible day is coming when even.
  4. Zephaniah 2:4 in half a day; or by a surprise attack at noontime.
  5. Zephaniah 2:12 Hebrew Cush: Cush is the ancient name of the extensive territory south of the First Cataract of the Nile River. This region was called Ethiopia in Graeco-Roman times, and included within its borders most of modern Sudan and some of present-day Ethiopia (Abyssinia).
  6. Zephaniah 2:14 Some ancient translations Crows; Hebrew Desolation.
  7. Zephaniah 3:7 Some ancient translations they would never forget; Hebrew their dwelling would not be cut off.
  8. Zephaniah 3:10 Hebrew Cush: Cush is the ancient name of the extensive territory south of the First Cataract of the Nile River. This region was called Ethiopia in Graeco-Roman times, and included within its borders most of modern Sudan and some of present-day Ethiopia (Abyssinia).
  9. Zephaniah 3:11 Mount Zion (see Zion in Word List).
  10. Zephaniah 3:17 Some ancient translations give you new life; Hebrew be silent.
  11. Zephaniah 3:18 Verse 18 in Hebrew is unclear.
Good News Translation (GNT)

Copyright © 1992 by American Bible Society

Revelation 10

The Angel and the Little Scroll

10 Then I saw another mighty angel coming down out of heaven. He was wrapped in a cloud and had a rainbow around his head; his face was like the sun, and his legs were like columns of fire. He had a small scroll open in his hand. He put his right foot on the sea and his left foot on the land, and called out in a loud voice that sounded like the roar of lions. After he had called out, the seven thunders answered with a roar. As soon as they spoke, I was about to write. But I heard a voice speak from heaven, “Keep secret what the seven thunders have said; do not write it down!”

(A)Then the angel that I saw standing on the sea and on the land raised his right hand to heaven and took a vow in the name of God, who lives forever and ever, who created heaven, earth, and the sea, and everything in them. The angel said, “There will be no more delay! But when the seventh angel blows his trumpet, then God will accomplish his secret plan, as he announced to his servants, the prophets.”

(B)Then the voice that I had heard speaking from heaven spoke to me again, saying, “Go and take the open scroll which is in the hand of the angel standing on the sea and on the land.”

I went to the angel and asked him to give me the little scroll. He said to me, “Take it and eat it; it will turn sour in your stomach, but in your mouth it will be sweet as honey.”

10 I took the little scroll from his hand and ate it, and it tasted sweet as honey in my mouth. But after I swallowed it, it turned sour in my stomach. 11 Then I was told, “Once again you must proclaim God's message about many nations, races, languages, and kings.”

Good News Translation (GNT)

Copyright © 1992 by American Bible Society

Psalm 138

A Prayer of Thanksgiving[a]

138 I thank you, Lord, with all my heart;
I sing praise to you before the gods.
I face your holy Temple,
bow down, and praise your name
because of your constant love and faithfulness,
because you have shown that your name and your commands are supreme.[b]
You answered me when I called to you;
with your strength you strengthened me.

All the kings in the world will praise you, Lord,
because they have heard your promises.
They will sing about what you have done
and about your great glory.
Even though you are so high above,
you care for the lowly,
and the proud cannot hide from you.

When I am surrounded by troubles,
you keep me safe.
You oppose my angry enemies
and save me by your power.
You will do everything you have promised;
Lord, your love is eternal.
Complete the work that you have begun.

Footnotes:

  1. Psalm 138:1 HEBREW TITLE: By David.
  2. Psalm 138:2 Probable text your name and your commands are supreme; Hebrew your command is greater than all your name.
Good News Translation (GNT)

Copyright © 1992 by American Bible Society

Proverbs 30:11-14

11 There are people who curse their fathers and do not show their appreciation for their mothers.

12 There are people who think they are pure when they are as filthy as they can be.

13 There are people who think they are so good—oh, how good they think they are!

14 There are people who take cruel advantage of the poor and needy; that is the way they make their living.

Good News Translation (GNT)

Copyright © 1992 by American Bible Society

12/18/2020 DAB Transcript

Habakkuk 1:1-3:19, Revelation 9:1-21, Psalms 137:1-9, Proverbs 30:10

Today is the 18th day of December welcome to the Daily Audio Bible I’m Brian and it’s great to be here with you today as we continue the journey step-by-step day by day. Moment by moment together we move through the Scriptures. And it’s not a secret that we’ve been moving rapidly through the Scriptures because we’re encountering shorter texts within the Scriptures. Today is no different. We got a brand-new book in front of us. And this one is called Habakkuk and we will read Habakkuk in its entirety today.

Introduction to the book of Habakkuk:

It’s the eighth of the minor prophets. And who Habakkuk was is pretty well unknown. Maybe we know less about Habakkuk than we do any of the other writers in the Bible. Nahum, we didn’t know much about him when we read that yesterday, but we did have some…some time…like we could locate him in time because of some specific references. Of course, me saying we’re not really exactly sure who Habakkuk was, that’s like not new. People have been wondering, figuring, having traditions about a Habakkuk for centuries, even millennia. There’s a Jewish tradition that speaks of Habakkuk as is the son of a Shunamite woman who was resurrected through Elisha. And that stories found in the book of second Kings. Of course, Habakkuk’s not named in that story. So, it’s a tradition. There’s other traditions, like fantastic traditions, one that’s found in the up apocryphal book “Bell and the Dragon” that talks about Habakkuk with Daniel while he was in the Lion’s den. But like I said, these are traditions, they may be long-running traditions, but they’re traditions and most scholars, especially with, like “Bell in the Dragon” find…find a story like that to be maybe be legendary. Nevertheless, many verses that are found in Habakkuk are famous. Maybe the most famous will be like Habakkuk 2:4 “but the righteous will live by their faithfulness to God.” That might sound familiar – “the righteous will live by faith” - is like a mainstay quote from the apostle Paul in his writings. It’s also in…in the book of Hebrews. It’s a core theme in the Christian faith. And scholars have noticed that…that the book itself, the text itself is sort of lyrical in form and definitely has a Psalm or hymn at the end, which leads some to think maybe Habakkuk was a temple musician, possibly. But basically, the book of Habakkuk is a conversation between the prophet Habakkuk and God, and it begins at a place of doubt. Habakkuk is saying out loud the things that he’s seeing, and they are leading him to doubt. He wants to know why God continues to allow evil to exist and to continue forward almost like he…he’s indifferent to it. And then God responds by saying the Babylonians are gonna come punish His own people, which leaves Habakkuk confused even more. Not sure, he’s perplexed. And then God reveals the Babylonians will punish His people and the Babylonians will be punished. Evil will be destroyed in the end. That’s the goal. And, so, Habakkuk begins to realize that God’s not indifferent, he’s not unaware. He has His will. He will continue to move His plan forward. He is a God of justice. And Habakkuk ends up moving into a place of worship. And, so, Habakkuk has three chapters, and we will read them all now starting with chapter 1.

Prayer:

Father we thank You for Your word and another day to spend together in Your word. And we thank You for Habakkuk, a book that we read in its entirety today, one that shows us a movement from frustration and confusion to worship when we understand fully that You’re not aloof. You’re very, very much paying attention to what’s going on and You are in control. We lose sight of that when we judge that it doesn’t look like that, when we deem that it doesn’t look like that anymore. And, so, we have these questions and these frustrations and then when we can settle into the fact that You are good, You are present, You are the most-high God, You are the all-powerful one and You are our Father. When that context takes hold again, when our actual reality reasserts itself than we, our spirits are again turned toward worship. What else can we do? There is none higher than You. There is nothing else to give our hearts to in worship. There is no other place to put our hope. And, so, our hope is in You and You alone. Come Holy Spirit, lead us forward in truth we pray. In the name of Jesus, we ask. Amen.

Announcements:

dailyaudiobible.com is the website, that is indeed home base and its where you find out what’s going on around here. And what else is going on…on besides Christmas time. We are getting very close are we not? We’re going to go through this weekend and then it’s gonna be Christmas week. How did it get here so quickly? Are we ready? Is everything done? All these things are swirling through our minds at Christmas and those things can kind of cover over what we’re really looking for underneath it all, which is hope for the arrival of the Savior.

So, I mentioned yesterday, we released a new single “O Holy Night” performed by Jill my wife and we’re just releasing it into all of the flurry of activity and festivity that goes on at this time, these moments, these days before Christmas comes. The words to that song are timeless and they root us back to that story underneath it all. Yes, this is joyous. Yes, there’s a lot of chaos involved in Christmas, but underneath it all there is “oh holy night the stars are brightly shining it is the night of dear Saviors birth.” So, you can stream that on Spotify, or Apple music, or YouTube music or Google play, wherever, or you can buy it at any of these places as well and keep it a part of your permanent collection. Just look for Jill Parr. That's…well…that’s Jill’s maiden name, and that’s what she was known of…known as before she was Jill Hardin. So, just look it up, “O Holy Night”, the single and enjoy. Listen to the words of that song and let it lead you deeper into the Christmas season.

The other thing we’ve been talking about is the Daily Audio Bible Shop. There are a number…there’s all kinds of stuff in the Daily Audio Bible Shop. Some stuff, yeah. If you’ve taken the 2020 journey, something to remember that journey. This has been an unforgettable year and we might want to forget it as quickly as possible, but we shouldn’t because when we get some hindsight on this thing, we are going to see that we grew up all lot and it was time. We…we were…we were getting soft and pudgy, we were acting like a toddler, we were kicking and squirm…squirming, we were throwing our bottle down on the ground because things weren’t going our way. We were jumping up and down and throwing a fit.  And once and a while things come along and they tell you, “you know what? A new season is upon you. Whether you like it or not it’s time to grow up.” And we have in so many ways. So, just to kind of remember that, that is important because…so that we don’t have to do these lessons again, not that pandemics are going to be sent upon the earth every year, but so that those pathways that lead us to transformation and growth and growing up so that we can have learned the lesson no matter what the catalyst was, so that we could’ve learned what we needed to learn and pick up what we need to pick up and lay down what we needed to lay down and move forward stronger. So, there’s the case for remembering. But there are number of resources in the Daily Audio Bible Shop that just…there just that kind of a thing, they’re commemorative things each year as we go through the Scriptures. So, check that out. There are number of unique gifts there for…yeah…for anyone in your life. So, check that out. We have basically the weekend and then that’ll be sort of the end of it because we’ve reached our threshold for shipping inside the United States and etc. etc. So, check out the Daily Audio Bible Shop and maybe that hard-to-find gift will be there.

If you want to partner with the Daily Audio Bible, you can do that at dailyaudiobible.com. There is a link on the homepage. I thank you with all of my heart, with all of my heart, with all of my gratitude for your partnership. Especially here as we’re ending the year. Thank you. Thank you for your partnership. If you’re using the Daily Audio Bible app you can press the Give button in the upper right-hand corner or the mailing address, if that’s your preference, is PO Box 1996 Spring Hill Tennessee 37174.

And if you have a prayer request or encouragement you can hit the Hotline button in the app, which is the little red button up at the top or you can dial 877-942-4253.

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

Community Prayer and Praise:

This is Quiet Confidence from Virginia and ever since I got out of the mental hospital, I feel so lost. I’ve just been begging God to just please take me home because life seems so unbearable. It seems very unbearable. Every day is a struggle and I just need God to have mercy on my soul. I used to be so close to Him and I don’t know how I got to this place. But I need God to help me. The enemy keeps telling me I’m not a Christian, I’m not going to make it to heaven, but I ask God for forgiveness of my sins and that He would just please allow me to go home. My husband of 24 years has been trying to help me and I’ve been taking my medication, but I still struggle, and I really need God to deliver me. I don’t want to self-harm anymore, but I really need God to please just…just take me home. I just want it to be over because it’s a terrible feeling to feel lost every day. Lord Jesus please have mercy on my soul.

Hey this is holiday greeting from Justin in Colorado. I’ve walked with the Lord for several decades. I’ve been in the mission field. I’ve been on church staff. You know, all the things. But this year I purposed to work through the Bible in a…in a single year and I’ve just gotta say the Daily Audio Bible was such a huge gift. And consuming large volumes of Scripture every day has been transformational for me in the sense that I’ve got…I feel like I’ve gotten to know the Lord, His personality, just…just to know who He is, what He does, what He likes, what He doesn’t like. I…I feel a greater level of intimacy than I’ve ever felt even having quiet times and going a verse at a time every morning like I’ve done for years. So, this is been just a huge blessing to me. Thank you so much.

Hi yes this is Living by Grace. I don’t know if you can hear me clearly, but I just want to give a praise report. This is long overdue. Back about two years ago I called about my wife having some anxiety problems and since I called in maybe about a week and half afterwards really started see a marked change. And she was struggling even going to work and was really in a rough place. And I believe that God saw her through and helped use that situation to grow her closer to Him. And I just want to encourage anybody who is going through those things that I know is very real and I know that God has a plan for it and that He’s able to overcome whatever difficulty you’re going through. I’m a personal witness to it and I…I know that He has to continue to sustain her, sustain us in all that we do. But I just want to say thank you and thank the whole family, the Daily Audio Bible family for praying for us and just have a blessed day.

Hey, DABbers this is Katie in Kentucky. I just want to call and pray for all of you parents who are exhausted, whether you have a newborn who is not quite sleeping through the night like those two hour stretches that leave you just so tired or a parent of a four-year-old who wakes up in the middle of the night and won’t go back to sleep, those parents of teenagers who are out and trying to wait up for them or any of those parents who are just dealing with your children’s big feelings overall the Covid restrictions. I just want to pray for all of you. God lift up the parents, give them strength, give them energy that is just beyond anything that they can have on their own. Give them wisdom and the words to say to their kids as the kids are struggling. Give them peace. And God as much as possible, just give parents a good night’s sleep. In Jesus’ name. Amen. Love you DABbers. Bye.

Good morning Daily Audio Bible friends and family this is Granny Mary from Missouri. My best friend Vera has Covid and she’s in a coma on the ventilator in the hospital. She’s been in a coma for two weeks. They’re going to give her another week and try to decide. She’s got grandkids and a daughter. And would you please pray for her because, you know, it’s not easy for families who lose loved ones. She’s a wonderful Christian lady so, I know if God does take her home where she’s going, but the kids all need prayer, her grandkids and her daughter. So, thank you very much. God bless you all. Have a good day. Bye-bye.

The Daily Audio Bible Reading for Friday December 18, 2020 (NIV)

Habakkuk 1-3

This is the message that the Lord revealed to the prophet Habakkuk.

Habakkuk Complains of Injustice

O Lord, how long must I call for help before you listen, before you save us from violence? Why do you make me see such trouble? How can you stand to look on such wrongdoing? Destruction and violence are all around me, and there is fighting and quarreling everywhere. The law is weak and useless, and justice is never done. Evil people get the better of the righteous, and so justice is perverted.

The Lord's Reply

(A)Then the Lord said to his people, “Keep watching the nations around you, and you will be astonished at what you see. I am going to do something that you will not believe when you hear about it. (B)I am bringing the Babylonians to power, those fierce, restless people. They are marching out across the world to conquer other lands. They spread fear and terror, and in their pride they are a law to themselves.

“Their horses are faster than leopards, fiercer than hungry wolves. Their cavalry troops come riding from distant lands; their horses paw the ground. They come swooping down like eagles attacking their prey.

“Their armies advance in violent conquest, and everyone is terrified as they approach.[a] Their captives are as numerous as grains of sand. 10 They treat kings with contempt and laugh at high officials. No fortress can stop them—they pile up earth against it and capture it. 11 Then they sweep on like the wind and are gone, these men whose power is their god.”

Habakkuk Complains to the Lord Again

12 Lord, from the very beginning you are God. You are my God, holy and eternal. Lord, my God and protector, you have chosen the Babylonians and made them strong so that they can punish us. 13 But how can you stand these treacherous, evil men? Your eyes are too holy to look at evil, and you cannot stand the sight of people doing wrong. So why are you silent while they destroy people who are more righteous than they are?

14 How can you treat people like fish or like a swarm of insects that have no ruler to direct them? 15 The Babylonians catch people with hooks, as though they were fish. They drag them off in nets and shout for joy over their catch! 16 They even worship their nets and offer sacrifices to them, because their nets provide them with the best of everything.

17 Are they going to use their swords forever and keep on destroying nations without mercy?

The Lord's Answer to Habakkuk

I will climb my watchtower and wait to see what the Lord will tell me to say and what answer he[b] will give to my complaint.

The Lord gave me this answer: “Write down clearly on tablets what I reveal to you, so that it can be read at a glance. (C)Put it in writing, because it is not yet time for it to come true. But the time is coming quickly, and what I show you will come true. It may seem slow in coming, but wait for it; it will certainly take place, and it will not be delayed. (D)And this is the message: ‘Those who are evil will not survive,[c] but those who are righteous will live because they are faithful to God.’”

Doom on the Unrighteous

Wealth is deceitful. Greedy people are proud and restless—like death itself they are never satisfied. That is why they conquer nation after nation for themselves. The conquered people will taunt their conquerors and show their scorn for them. They will say, “You take what isn't yours, but you are doomed! How long will you go on getting rich by forcing your debtors to pay up?”

But before you know it, you that have conquered others will be in debt yourselves and be forced to pay interest. Enemies will come and make you tremble. They will plunder you! You have plundered the people of many nations, but now those who have survived will plunder you because of the murders you have committed and because of your violence against the people of the world and its cities.[d]

You are doomed! You have made your family rich with what you took by violence, and have tried to make your own home safe from harm and danger! 10 But your schemes have brought shame on your family; by destroying many nations you have only brought ruin on yourself. 11 Even the stones of the walls cry out against you, and the rafters echo the cry.

12 You are doomed! You founded a city on crime and built it up by murder. 13 (E)The nations you conquered wore themselves out in useless labor, and all they have built goes up in flames. The Lord Almighty has done this. 14 (F)But the earth will be as full of the knowledge of the Lord's glory as the seas are full of water.

15 You are doomed! In your fury you humiliated and disgraced your neighbors; you made them stagger as though they were drunk. 16 You in turn will be covered with shame instead of honor. You yourself will drink and stagger. The Lord will make you drink your own cup of punishment, and your honor will be turned to disgrace. 17 You have cut down the forests of Lebanon; now you will be cut down. You killed its animals; now animals will terrify you. This will happen because of the murders you have committed and because of your violence against the people of the world and its cities.[e]

18 What's the use of an idol? It is only something that a human being has made, and it tells you nothing but lies. What good does it do for its maker to trust it—a god that can't even talk! 19 You are doomed! You say to a piece of wood, “Wake up!” or to a block of stone, “Get up!” Can an idol reveal anything to you? It may be covered with silver and gold, but there is no life in it.

20 The Lord is in his holy Temple; let everyone on earth be silent in his presence.

A Prayer of Habakkuk

This is a prayer of the prophet Habakkuk:[f]

O Lord, I have heard of what you have done,
and I am filled with awe.
Now do again in our times
the great deeds you used to do.
Be merciful, even when you are angry.

God is coming again from Edom;
the holy God is coming from the hills of Paran.
His splendor covers the heavens,
and the earth is full of his praise.
He comes with the brightness of lightning;
light flashes from his hand,
there where his power is hidden.
He sends disease before him
and commands death to follow him.
When he stops, the earth shakes;
at his glance the nations tremble.
The eternal mountains are shattered;
the everlasting hills sink down,
the hills where he walked in ancient times.

I saw the people of Cushan afraid
and the people of Midian tremble.
Was it the rivers that made you angry, Lord?
Was it the sea that made you furious?
You rode upon the clouds;
the storm cloud was your chariot,
as you brought victory to your people.
You got ready to use your bow,
ready to shoot your arrows.[g]
Your lightning split open the earth.
10 When the mountains saw you, they trembled;
water poured down from the skies.
The waters under the earth roared,
and their waves rose high.
11 At the flash of your speeding arrows
and the gleam of your shining spear,
the sun and the moon stood still.
12 You marched across the earth in anger;
in fury you trampled the nations.
13 You went out to save your people,
to save your chosen king.
You struck down the leader of the wicked
and completely destroyed his followers.[h]
14 Your arrows pierced the commander of his army
when it came like a storm to scatter us,
gloating like those who secretly oppress the poor.[i]
15 You trampled the sea with your horses,
and the mighty waters foamed.

16 I hear all this, and I tremble;
my lips quiver with fear.
My body goes limp,
and my feet stumble[j] beneath me.

I will quietly wait for the time to come
when God will punish those who attack us.

17 Even though the fig trees have no fruit
and no grapes grow on the vines,
even though the olive crop fails
and the fields produce no grain,
even though the sheep all die
and the cattle stalls are empty,
18 I will still be joyful and glad,
because the Lord God is my savior.
19 (G)The Sovereign Lord gives me strength.
He makes me sure-footed as a deer
and keeps me safe on the mountains.

Footnotes:

  1. Habakkuk 1:9 Probable text and everyone … approach; Hebrew unclear.
  2. Habakkuk 2:1 One ancient translation he; Hebrew I.
  3. Habakkuk 2:4 Probable text will not survive; Hebrew unclear.
  4. Habakkuk 2:8 the people … cities; or the land, the city, and those who live in it.
  5. Habakkuk 2:17 the people … cities; or the land, the city, and those who live in it.
  6. Habakkuk 3:1 Hebrew has an additional phrase, the meaning of which is unclear.
  7. Habakkuk 3:9 Probable text ready to shoot your arrows; Hebrew unclear.
  8. Habakkuk 3:13 Probable text completely … followers; Hebrew unclear.
  9. Habakkuk 3:14 Verse 14 in Hebrew is unclear.
  10. Habakkuk 3:16 Probable text my feet stumble; Hebrew I am excited, because.
Good News Translation (GNT)

Copyright © 1992 by American Bible Society

Revelation 9

Then the fifth angel blew his trumpet. I saw a star which had fallen down to the earth, and it was given the key to the abyss.[a] (A)The star opened the abyss, and smoke poured out of it, like the smoke from a large furnace; the sunlight and the air were darkened by the smoke from the abyss. (B)Locusts came down out of the smoke upon the earth, and they were given the same kind of power that scorpions have. (C)They were told not to harm the grass or the trees or any other plant; they could harm only the people who did not have the mark of God's seal on their foreheads. The locusts were not allowed to kill these people, but only to torture them for five months. The pain caused by the torture is like the pain caused by a scorpion's sting. (D)During those five months they will seek death, but will not find it; they will want to die, but death will flee from them.

(E)The locusts looked like horses ready for battle; on their heads they had what seemed to be crowns of gold, and their faces were like human faces. (F)Their hair was like women's hair, their teeth were like lions' teeth. (G)Their chests were covered with what looked like iron breastplates, and the sound made by their wings was like the noise of many horse-drawn chariots rushing into battle. 10 They have tails and stings like those of a scorpion, and it is with their tails that they have the power to hurt people for five months. 11 They have a king ruling over them, who is the angel in charge of the abyss. His name in Hebrew is Abaddon; in Greek the name is Apollyon (meaning “The Destroyer”).

12 The first horror is over; after this there are still two more horrors to come.

13 (H)Then the sixth angel blew his trumpet. I heard a voice coming from the four corners of the gold altar standing before God. 14 The voice said to the sixth angel, “Release the four angels who are bound at the great Euphrates River!” 15 The four angels were released; for this very hour of this very day of this very month and year they had been kept ready to kill a third of all the human race. 16 I was told the number of the mounted troops: it was two hundred million. 17 (I)And in my vision I saw the horses and their riders: they had breastplates red as fire, blue as sapphire, and yellow as sulfur. The horses' heads were like lions' heads, and from their mouths came out fire, smoke, and sulfur. 18 A third of the human race was killed by those three plagues: the fire, the smoke, and the sulfur coming out of the horses' mouths. 19 For the power of the horses is in their mouths and also in their tails. Their tails are like snakes with heads, and they use them to hurt people.

20 (J)The rest of the human race, all those who had not been killed by these plagues, did not turn away from what they themselves had made. They did not stop worshiping demons, nor the idols of gold, silver, bronze, stone, and wood, which cannot see, hear, or walk. 21 Nor did they repent of their murders, their magic, their sexual immorality, or their stealing.

Footnotes:

  1. Revelation 9:1 The place in the depths of the earth where the demons were imprisoned until their final punishment.
Good News Translation (GNT)

Copyright © 1992 by American Bible Society

Psalm 137

A Lament of Israelites in Exile

137 By the rivers of Babylon we sat down;
there we wept when we remembered Zion.
On the willows near by
we hung up our harps.
Those who captured us told us to sing;
they told us to entertain them:
“Sing us a song about Zion.”

How can we sing a song to the Lord
in a foreign land?
May I never be able to play the harp again
if I forget you, Jerusalem!
May I never be able to sing again
if I do not remember you,
if I do not think of you as my greatest joy!

Remember, Lord, what the Edomites did
the day Jerusalem was captured.
Remember how they kept saying,
“Tear it down to the ground!”

(A)Babylon, you will be destroyed.
Happy are those who pay you back
for what you have done to us—
who take your babies
and smash them against a rock.

Cross references:

  1. Psalm 137:8 : Rev 18:6
Good News Translation (GNT)

Copyright © 1992 by American Bible Society

Proverbs 30:10

10 Never criticize servants to their master. You will be cursed and suffer for it.

Good News Translation (GNT)

Copyright © 1992 by American Bible Society