The Daily Audio Bible Reading for Tuesday November 30, 2021 (NIV)

Daniel 7

Daniel’s Vision of Four Beasts

Earlier, during the first year of King Belshazzar’s reign in Babylon,[a] Daniel had a dream and saw visions as he lay in his bed. He wrote down the dream, and this is what he saw.

In my vision that night, I, Daniel, saw a great storm churning the surface of a great sea, with strong winds blowing from every direction. Then four huge beasts came up out of the water, each different from the others.

The first beast was like a lion with eagles’ wings. As I watched, its wings were pulled off, and it was left standing with its two hind feet on the ground, like a human being. And it was given a human mind.

Then I saw a second beast, and it looked like a bear. It was rearing up on one side, and it had three ribs in its mouth between its teeth. And I heard a voice saying to it, “Get up! Devour the flesh of many people!”

Then the third of these strange beasts appeared, and it looked like a leopard. It had four bird’s wings on its back, and it had four heads. Great authority was given to this beast.

Then in my vision that night, I saw a fourth beast—terrifying, dreadful, and very strong. It devoured and crushed its victims with huge iron teeth and trampled their remains beneath its feet. It was different from any of the other beasts, and it had ten horns.

As I was looking at the horns, suddenly another small horn appeared among them. Three of the first horns were torn out by the roots to make room for it. This little horn had eyes like human eyes and a mouth that was boasting arrogantly.

I watched as thrones were put in place
and the Ancient One[b] sat down to judge.
His clothing was as white as snow,
his hair like purest wool.
He sat on a fiery throne
with wheels of blazing fire,
10 and a river of fire was pouring out,
flowing from his presence.
Millions of angels ministered to him;
many millions stood to attend him.
Then the court began its session,
and the books were opened.

11 I continued to watch because I could hear the little horn’s boastful speech. I kept watching until the fourth beast was killed and its body was destroyed by fire. 12 The other three beasts had their authority taken from them, but they were allowed to live a while longer.[c]

13 As my vision continued that night, I saw someone like a son of man[d] coming with the clouds of heaven. He approached the Ancient One and was led into his presence. 14 He was given authority, honor, and sovereignty over all the nations of the world, so that people of every race and nation and language would obey him. His rule is eternal—it will never end. His kingdom will never be destroyed.

The Vision Is Explained

15 I, Daniel, was troubled by all I had seen, and my visions terrified me. 16 So I approached one of those standing beside the throne and asked him what it all meant. He explained it to me like this: 17 “These four huge beasts represent four kingdoms that will arise from the earth. 18 But in the end, the holy people of the Most High will be given the kingdom, and they will rule forever and ever.”

19 Then I wanted to know the true meaning of the fourth beast, the one so different from the others and so terrifying. It had devoured and crushed its victims with iron teeth and bronze claws, trampling their remains beneath its feet. 20 I also asked about the ten horns on the fourth beast’s head and the little horn that came up afterward and destroyed three of the other horns. This horn had seemed greater than the others, and it had human eyes and a mouth that was boasting arrogantly. 21 As I watched, this horn was waging war against God’s holy people and was defeating them, 22 until the Ancient One—the Most High—came and judged in favor of his holy people. Then the time arrived for the holy people to take over the kingdom.

23 Then he said to me, “This fourth beast is the fourth world power that will rule the earth. It will be different from all the others. It will devour the whole world, trampling and crushing everything in its path. 24 Its ten horns are ten kings who will rule that empire. Then another king will arise, different from the other ten, who will subdue three of them. 25 He will defy the Most High and oppress the holy people of the Most High. He will try to change their sacred festivals and laws, and they will be placed under his control for a time, times, and half a time.

26 “But then the court will pass judgment, and all his power will be taken away and completely destroyed. 27 Then the sovereignty, power, and greatness of all the kingdoms under heaven will be given to the holy people of the Most High. His kingdom will last forever, and all rulers will serve and obey him.”

28 That was the end of the vision. I, Daniel, was terrified by my thoughts and my face was pale with fear, but I kept these things to myself.

Footnotes:

  1. 7:1 The first year of Belshazzar’s reign (who was co-regent with his father, Nabonidus) was 556 B.c. (or perhaps as late as 553 B.c.).
  2. 7:9 Aramaic an Ancient of Days; also in 7:13, 22.
  3. 7:12 Aramaic for a season and a time.
  4. 7:13 Or like a Son of Man.
New Living Translation (NLT)

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


1 John 1

Introduction

We proclaim to you the one who existed from the beginning,[a] whom we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is the Word of life. This one who is life itself was revealed to us, and we have seen him. And now we testify and proclaim to you that he is the one who is eternal life. He was with the Father, and then he was revealed to us. We proclaim to you what we ourselves have actually seen and heard so that you may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ. We are writing these things so that you may fully share our joy.[b]

Living in the Light

This is the message we heard from Jesus[c] and now declare to you: God is light, and there is no darkness in him at all. So we are lying if we say we have fellowship with God but go on living in spiritual darkness; we are not practicing the truth. But if we are living in the light, as God is in the light, then we have fellowship with each other, and the blood of Jesus, his Son, cleanses us from all sin.

If we claim we have no sin, we are only fooling ourselves and not living in the truth. But if we confess our sins to him, he is faithful and just to forgive us our sins and to cleanse us from all wickedness. 10 If we claim we have not sinned, we are calling God a liar and showing that his word has no place in our hearts.

Footnotes:

  1. 1:1 Greek What was from the beginning.
  2. 1:4 Or so that our joy may be complete; some manuscripts read your joy.
  3. 1:5 Greek from him.
New Living Translation (NLT)

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


Psalm 119:153-176

Resh

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

Shin

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

Taw

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

New Living Translation (NLT)

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


Proverbs 28:23-24

23 In the end, people appreciate honest criticism
far more than flattery.

24 Anyone who steals from his father and mother
and says, “What’s wrong with that?”
is no better than a murderer.

New Living Translation (NLT)

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


11/29/2021 DAB Transcript

Daniel 6:1-28, 2 Peter 3:1-18, Psalm 119:129-152, Proverbs 28:21-22

Today is the 29th day of November, welcome to the Daily Audio Bible. I am Brian. It is a joy to be here with you today as we spend together the last couple of days of this month. We started this month strong, day by day step-by-step, we’ll finish this month strong. And so, let’s dive in, we’re reading from the New Living Translation this week. Today, Daniel chapter 6.

Commentary:

Okay so, we just concluded second Peter in our New Testament reading today. And as the letter concludes we see pretty clearly the apocalyptic worldview of the first century, a general feeling that continues to exist until today and a problem that was introduced because of this worldview and how this, how this was addressed. So, a basic Christian apocalyptic worldview would be that the world is going somewhere and it’s going to get worse before it gets better, but it will get better, but it will get worse, way worse before that happens. A new era is coming, the world is changing, but in the end, there will be rescue and essentially a new heaven and a new earth. This idea, this sort of sense of the overarching themes here were involved in Jesus’ ministry. He spoke on these kinds of things as well, and He spoke of the immediacy of the kingdom of God like it's…it’s within you, it’s among you, it’s happening now. This was part of…of the attraction to the faith originally because it was taught that Jesus’ arrival, His return wasn’t going to be spaced out over thousands of years, it was imminent. He went away to prepare a place, He’s coming back. So, whatever you’re facing or whatever you are enduring right now is momentary, it will pass away. But the idea is it will pass away quickly, very, very soon eminently. And this was so much throughout the early churches that even in other letters we see people who are quitting their jobs to wait for Jesus’ arrival. They don’t need to work anymore and so they were told if you’re not gonna work then you’re not going to eat. So, and we’ve seen this stuff even until today. So, this apocalyptic worldview still exists with us today. This is underneath it all, how we feel, generally. This is going somewhere and it’s probably going to get worse before it gets better. So, this view arises in second Peter, it’s not the only place, but in second Peter in what we read today and presents a problem: people have believed and they have waited, and they are enduring and it is getting worse and Jesus isn’t coming, at least in the timeframe that they had assumed and so people were beginning to fade into the woodwork, to disappear, or to return back into regular Orthodox Judaism because what it was starting to feel like is it’s only getting worse but there is no rescue, He’s not showing up when He was supposed to, maybe we’re not believing the right thing. If we just think about what I just said, we realize that we end up at these crossroads ourselves maybe for different reasons. Maybe now 2000 years into the future, we understand that the arrival of Jesus will come when God wills it, but our assumptions about it aren’t going to change anything. But we do have expectations of God. We are believing for something or to be rescued from something and we’re waiting and we’re enduring and if He doesn’t show up when we expected him to than we are faced with the same kind of confusion that leads us to…to fade. The people that Peter’s writing to, they were not looking for a distant future arrival of Jesus. They were looking for an eminent arrival of Jesus. And that wasn’t happening. And so, Peter addresses this and so I quote “I want to remind you that in the last days scoffers will come mocking the truth and following their own desires, they will say what happened to the promise that Jesus is coming again. From before the times of our ancestors, everything has remained the same since the world was first created” and so that’s the setup of the problem and here’s how Peter responds to the problem “but you must not forget this one thing, dear friends, a day is like a thousand years to the Lord and a thousand years is like a day, the Lord isn’t really being slow about His promise, as some people think, no, He is being patient for your sake. He does not want anyone to be destroyed but wants everyone to repent.” So essentially what Peter is saying to these people who are discouraged that what they thought was gonna happen has not yet happened and doesn’t look like it’s going to happen. Peter essentially says this isn’t about God’s tardiness. This is about God’s patience and then he explains a thousand years is like one day to the Lord. So, if we, in the modern era right now, take that metaphor then it’s only been a couple of days for the Lord, since this was said. So, Peter’s trying to say hey, you have to, you have to look with a God’s eye view here of time. That’s one thing that he’s saying but he’s also saying look, this isn’t really about you. You are redeemed, you are saved, what you are longing for is the reward of that. But what’s happening is you are being a witness and enduring what you are facing, which makes you a light, so that many more may also have an experience of the redemption that you are feeling and will be included in the end of all things, and rewarded with eternal life. So, you being patient is collaborating with God in his own patience with the people of the world. Certainly, God could come today, separate the sheep from the goats, destroy all of the evil and fix everything around us that could happen, but His patience is such that He loves the people who are destroying themselves and hopes, hopes for their redemption, their choice to turn and repent and follow Him and they won’t know how to even move in that direction if you don’t stay here as a city on a hill, as the salt of the earth, as the light in the darkness, if you don’t stay here as a testimony, if you don’t stay here and endure and rise above it and model that there is a better way to be a human being then they won’t know. So, your impatience is actually flying in the face of God’s patience. And so, he’s essentially inviting us to get on board with what’s really happening here. Our endurance is part of God’s work. It’s part of our collaboration in God’s work. Our endurance and our testimony are how these people that He loves will find a path to Him and that should change the dynamic of a lot of things that should, at bare minimum, force us to look at our discomforts and our impatience and our expectations and at least reframe them to the point that we begin to see that maybe we are actually collaborating with God. And maybe the word of our testimony and the light of our life, maybe it actually matters. Maybe it actually matters a lot. Maybe we should pay attention to our impatience. Maybe we should pay attention to the way that we behave toward one another because this is the word of our testimony, the weightiness of our lives, the way that we live. This is our testimony. Is it saying anything good about Jesus? Is it compelling in any way to somebody that’s within our sphere of influence that doesn’t know Jesus? But that Jesus loves deeply because we may be the one in proximity and it may not be the we have to go hand them a tract or walk them down the Romans Road, maybe we just have to live true, revealing that we have found a different way to be in this world, one that is permeated with love, one that is openhanded and patient. So, some things for us to think about as we approach the end of another month and as we certainly reached the conclusion of second Peter.

Prayer:

And so, Holy Spirit, we invite You into that, we think that if we keep our mouths shut, we’re not really saying anything which isn’t true, we’re still saying volumes with the way that we live out the convictions that we have. The way that we live into this faith and walk with You and there isn’t a day we couldn’t repent of something, we understand that we fail. The important thing is that You are patient and we know that You have been so patient with us, but we haven’t in turn been patient with the people of this earth that You love. We just want You to come and fix it and eradicate evil and get us out of here and make things right. And we do long for those things but help us to have a sense and an awareness that we are collaborating with You. We are the witness, we are the light, You are using us to tell the people of the earth that there is a better way and this is going somewhere and rescue is available before it’s too late. Come, Holy Spirit, and help us to realize the importance of our lives. We pray this in the name of Jesus. Amen.

Announcements:

dailyaudiobible.com is home base, that is the website, it’s where you find out what’s going on around here so check it out. It’s Christmas time in the city, so there’s plenty going on around here. First up, Christmas Time, a brand-new Global Campfire Christmas album and this brand-new resource was produced and arranged and performed by my son Maxwell, who has well, he’s been around his whole life, of course, he’s my son but he’s been around here since he was a little kid. He spent several years doing Daily Audio Bible kids and has pursued music as his passion for all of his childhood and into his young adulthood. And I’m very, very proud of this record, it’s one of my favorite contemplative Christmas records and I’m a bit of a Christmas music buff. I have an awful lot of Christmas records that I’ve collected since I was a child, something about certain records that you can put on, like there’s this, there’s the festive ones, certainly, for parties and for decorating, but there are also records that allow you to relax and unwind and just have the Christmas lights on, maybe a fire in the fireplace and just unwind and this is one of them. And so, Christmas Time, this new album is available for preorder right now, it will fully release on Wednesday, the 1st of December. But when you preorder, you get preorder pricing but also three of the 10 tracks immediately and it is available for preorder now in the iTunes store for Apple devices and in the Amazon music store for those devices. And then it will begin rolling out worldwide to all the digital outlets beginning on Wednesday, but take advantage of prerelease pricing. By the way, all the resources that we’ve talked about and that we ever will talk about, all of these resources have been created specifically for the community here as we move through the Scriptures together. And all the resources that are purchased, all of that, all of it goes to support everything that makes the Daily Audio Bible: server costs, bandwidth costs, development costs, all of the things that bring this here every day. So, hopefully you can check them out.

Number two, Daily Audio Bible Christmas box 2021 is available now and we’ve packed it full of resources like we do every year. The God of Your Story, a copy of The God of your Story is in the Christmas box this year. The Daily Audio Bible Journal 3.0 is in the box. The Global Campfire candle that smells like a campfire is in the box. The Daily Audio Bible 2021 Christmas ornaments with our word for the year mend is in the box. Then you’ll have your choice of either Daily Audio Bible blend coffee roasted in Colorado or our honey washing rooibos tea that we’ve sourced. So, either Windfarm tea or Windfarm coffee, you get to pick based on what you like to drink. A Global Campfire pop socket is in the box. Two Global Campfire stickers are in the box. Five frameable Global Campfire postcards are in the box. And we are also, while supplies last, including a mystery item from the vault. And you can see all of this at dailyaudiobible.com in the Shop in the Christmas section.

And then number three is our brand-new, long coming book, Promised Land, Photographs from the Land of the Bible. This marks book number five for me. Although this one is very, very different, it communicates very, very differently than just written page only. I mean if a picture tells a thousand words, then there’s a lot of words to be told as we gaze into the land and the terrain where the stories in the Bible happened and it’s beautiful. The craftsmanship is beautiful, but it also takes us into each of the different regions of the land of the Bible, so for example the wilderness, so much of the Bible happens in the wilderness. You can look at what that actual wilderness looks like. Or the Galilee, we know that that’s where Jesus did his ministry, but it’s a big region, it’s lush, fertile, beautiful region that is so drastically different than the wilderness of the desert that you would have a hard time believing there only couple hundred miles apart from each other. Or there’s the coastal region, Israel, modern Israel is, well, its western border is the Mediterranean Sea. Or the low lands, also known as the shuffula, where important stories in the Bible like David and Goliath happened. Or the central northern region where the ruins of ancient Shiloh exist. Shiloh, this is the place where the tabernacle rested permanently for nearly 4 centuries, it was the capital before Jerusalem, but then there’s also an entire section for Jerusalem because there’s probably not a biblical, a city with more biblical heritage in the world then Jerusalem. So, Promised Land, Photographs from the Land of the Bible is available now in the Daily Audio Bible Shop in the Christmas section.

If you want to partner with the Daily Audio Bible, first of all, thank you humbly, thank you. If the mission here to continue to read the Bible, fresh every day and give it to whoever will listen to it and build community around that, what we call the Global Campfire, if that is meaningful and brings life and good news into your life, thank you. As we approach end of the year, thank you humbly for your partnership. There is a link on the homepage dailyaudiobible.com. If you’re using the app, you can press the Give button in the upper right-hand corner or the mailing address is P.O. Box 1996 Springhill, 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.

Prayer and Encouragements:

Good morning, Daily Audio Bible community, this is Diane Olive Brown calling from and I’m from Newberg, Indiana but I’m at Beaver Island right now. And it’s the day before, it’s Thanksgiving Day but I’m listening to the reading from the day before Thanksgiving. Community, please pray for me. Because I had a dream where my uncle Don, he moved to heaven recently, he gave me a hug and he said “go to see your Aunt Denel and thank her for this hug. But my husband and my step-mom, my family don’t want me to go. I feel like God has called me to go and give her a hug from my uncle Don. There saying that you can do it on zoom. My sister is saying you can’t see my son Andrew who has, it hurts. I can’t do what I want to do. It’s been such a nice trip with mom but I shared things with her about my birth mom that I don’t think I ever shared. Family, please pray for me. Cause I want to be a light to the people here.

Hi Nita, I’m, this is Ashley from California. And I want to come on here and I just want to first and foremost say I am so sorry. If no one has told you but my heart broke for you and I want to let you know that first, I am praying for you. I am praying for strength; I am praying for wisdom and I am praying that our God who counts our tears comes and comforts you and blesses you. And, that is first and foremost what I’m praying for. But then I also want to respond to your request to pray for Robert. And I am praying for Robert that God would humble him. I ask that God would convict him and bring him to a place of confession and repentance that he would come to a place where he wants to be done with this addiction. And I am praying and I ask that, praying and asking God that he would reveal the lies and hurts that Robert has in his heart. And Nita, I want you know that there are people out there that are also going through this and they are, you’re not alone. And there is, there are ministries that can help you and that can walk with you through this season. So, I love you and I’m gonna be praying for you and praying for your husband and asking for God to just sweep through and that He would be glorified in what work is done in your house. And I just wanted you to know that and I’m grateful that you called in and I’m grateful that you called in on Thanksgiving, so I am praying for you Nita. Love, Ashley from California.

Happy Thanksgiving Family. This is Danny from Southern Oregon. Today I want to give thanks for all of the faithful husbands out there who wash their wives with the word of God. The husbands who pray with their wives, who lead their families according to Scripture, who teach their children about the love of God, who read Scripture with their wives. They just, they just take their wings, like God does with us and cover their wives and protect their wives and it’s so unusual for me to see anymore, and I can’t help but think that this world would be such a better place if more men stood up and surrendered their lives to Jesus Christ and led their families according to the way God’s set up the family. And anyway, so those of you wives who have husbands like this, O man, you have such a treasure. I hope that you honor and respect that husband of yours and just let him know how wonderful he is because he is submissive to our Lord and Savior Jesus Christ. And so, anyway have a great Thanksgiving everybody. I love you, bye.

Hi, Daily Audio Bible family, this is Renzo in Florida. I just wanna ask for prayer today, just like, prayers for my family. My family is going through a lot of stuff right now. My mom has an ulcer that just, the doctor said that basically, it just needs to get better, hopefully. And it could turn into cancer so I just pray that it doesn’t. And if you guys could pray for that and if you could just pray for my dad as he’s just trying to find a job cause he was, he lost his job in early, in later October and he’s trying to find one right now and just let him be able to find one and if you could pray about that. If you could pray for my family there’s been a lot of struggles with our house and stuff breaking and stuff. So, if you guys could pray for that. And if you could pray for me as I’m growing my relationship with God. And I’ve been trying to find time to get caught back up on Daily Audio Bible cause I’m behind. I’ve been behind for a couple weeks now and it’s kind of getting me upset but I just have to realize that, you know, gotta keep going and gotta keep spending time with the Lord cause it’s very important. And if you guys could just pray about that. And just pray for me and my walk. And pray for my street of evangelism ministry. It’s starting up, I’ve been getting people together. If you guys could just pray that the harvest is plentiful. And thank you guys, bye. Have a blessed day, Jesus loves you, I love you too. Bye.

Hi guys, my name is Crystal and I’m calling and asking for prayer for prayer warriors out there. My heart is just breaking, my family is broken. My husband is living with another, I’m still standing for my marriage, my family, my kids, standing in the gap and loving them and doing my best. Thanksgiving was so hard, especially at night time when I hear my kids crying. I just ask for endurance and strength in Christ this Christmas season to make it through and to shine right, shine with God’s love to my kids. Just to teach them morals, integrity, faith in Christ and to persevere and to live a happy life regardless of my circumstances because God’s in control and God has this. I’m just asking for restoration: my husband’s soul, our marriage, and our family. If my prayer warriors out there can help me, I would greatly appreciate it. Again, my name is Crystal, my husband is Chris and we have our children. I thank you so much and enjoy this time with Brian in listening to everybody out there. I love it and I lift all ya’ll up in prayer. Thank you so much, bye bye.

The Daily Audio Bible Reading for Monday November 29, 2021 (NIV)

Daniel 6

Daniel in the Lions’ Den

[a]Darius the Mede decided to divide the kingdom into 120 provinces, and he appointed a high officer to rule over each province. The king also chose Daniel and two others as administrators to supervise the high officers and protect the king’s interests. Daniel soon proved himself more capable than all the other administrators and high officers. Because of Daniel’s great ability, the king made plans to place him over the entire empire.

Then the other administrators and high officers began searching for some fault in the way Daniel was handling government affairs, but they couldn’t find anything to criticize or condemn. He was faithful, always responsible, and completely trustworthy. So they concluded, “Our only chance of finding grounds for accusing Daniel will be in connection with the rules of his religion.”

So the administrators and high officers went to the king and said, “Long live King Darius! We are all in agreement—we administrators, officials, high officers, advisers, and governors—that the king should make a law that will be strictly enforced. Give orders that for the next thirty days any person who prays to anyone, divine or human—except to you, Your Majesty—will be thrown into the den of lions. And now, Your Majesty, issue and sign this law so it cannot be changed, an official law of the Medes and Persians that cannot be revoked.” So King Darius signed the law.

10 But when Daniel learned that the law had been signed, he went home and knelt down as usual in his upstairs room, with its windows open toward Jerusalem. He prayed three times a day, just as he had always done, giving thanks to his God. 11 Then the officials went together to Daniel’s house and found him praying and asking for God’s help. 12 So they went straight to the king and reminded him about his law. “Did you not sign a law that for the next thirty days any person who prays to anyone, divine or human—except to you, Your Majesty—will be thrown into the den of lions?”

“Yes,” the king replied, “that decision stands; it is an official law of the Medes and Persians that cannot be revoked.”

13 Then they told the king, “That man Daniel, one of the captives from Judah, is ignoring you and your law. He still prays to his God three times a day.”

14 Hearing this, the king was deeply troubled, and he tried to think of a way to save Daniel. He spent the rest of the day looking for a way to get Daniel out of this predicament.

15 In the evening the men went together to the king and said, “Your Majesty, you know that according to the law of the Medes and the Persians, no law that the king signs can be changed.”

16 So at last the king gave orders for Daniel to be arrested and thrown into the den of lions. The king said to him, “May your God, whom you serve so faithfully, rescue you.”

17 A stone was brought and placed over the mouth of the den. The king sealed the stone with his own royal seal and the seals of his nobles, so that no one could rescue Daniel. 18 Then the king returned to his palace and spent the night fasting. He refused his usual entertainment and couldn’t sleep at all that night.

19 Very early the next morning, the king got up and hurried out to the lions’ den. 20 When he got there, he called out in anguish, “Daniel, servant of the living God! Was your God, whom you serve so faithfully, able to rescue you from the lions?”

21 Daniel answered, “Long live the king! 22 My God sent his angel to shut the lions’ mouths so that they would not hurt me, for I have been found innocent in his sight. And I have not wronged you, Your Majesty.”

23 The king was overjoyed and ordered that Daniel be lifted from the den. Not a scratch was found on him, for he had trusted in his God.

24 Then the king gave orders to arrest the men who had maliciously accused Daniel. He had them thrown into the lions’ den, along with their wives and children. The lions leaped on them and tore them apart before they even hit the floor of the den.

25 Then King Darius sent this message to the people of every race and nation and language throughout the world:

“Peace and prosperity to you!

26 “I decree that everyone throughout my kingdom should tremble with fear before the God of Daniel.

For he is the living God,
and he will endure forever.
His kingdom will never be destroyed,
and his rule will never end.
27 He rescues and saves his people;
he performs miraculous signs and wonders
in the heavens and on earth.
He has rescued Daniel
from the power of the lions.”

28 So Daniel prospered during the reign of Darius and the reign of Cyrus the Persian.[b]

Footnotes:

  1. 6:1 Verses 6:1-28 are numbered 6:2-29 in Aramaic text.
  2. 6:28 Or of Darius, that is, the reign of Cyrus the Persian.
New Living Translation (NLT)

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


2 Peter 3

The Day of the Lord Is Coming

This is my second letter to you, dear friends, and in both of them I have tried to stimulate your wholesome thinking and refresh your memory. I want you to remember what the holy prophets said long ago and what our Lord and Savior commanded through your apostles.

Most importantly, I want to remind you that in the last days scoffers will come, mocking the truth and following their own desires. They will say, “What happened to the promise that Jesus is coming again? From before the times of our ancestors, everything has remained the same since the world was first created.”

They deliberately forget that God made the heavens long ago by the word of his command, and he brought the earth out from the water and surrounded it with water. Then he used the water to destroy the ancient world with a mighty flood. And by the same word, the present heavens and earth have been stored up for fire. They are being kept for the day of judgment, when ungodly people will be destroyed.

But you must not forget this one thing, dear friends: A day is like a thousand years to the Lord, and a thousand years is like a day. The Lord isn’t really being slow about his promise, as some people think. No, he is being patient for your sake. He does not want anyone to be destroyed, but wants everyone to repent. 10 But the day of the Lord will come as unexpectedly as a thief. Then the heavens will pass away with a terrible noise, and the very elements themselves will disappear in fire, and the earth and everything on it will be found to deserve judgment.[a]

11 Since everything around us is going to be destroyed like this, what holy and godly lives you should live, 12 looking forward to the day of God and hurrying it along. On that day, he will set the heavens on fire, and the elements will melt away in the flames. 13 But we are looking forward to the new heavens and new earth he has promised, a world filled with God’s righteousness.

14 And so, dear friends, while you are waiting for these things to happen, make every effort to be found living peaceful lives that are pure and blameless in his sight.

15 And remember, our Lord’s patience gives people time to be saved. This is what our beloved brother Paul also wrote to you with the wisdom God gave him— 16 speaking of these things in all of his letters. Some of his comments are hard to understand, and those who are ignorant and unstable have twisted his letters to mean something quite different, just as they do with other parts of Scripture. And this will result in their destruction.

Peter’s Final Words

17 You already know these things, dear friends. So be on guard; then you will not be carried away by the errors of these wicked people and lose your own secure footing. 18 Rather, you must grow in the grace and knowledge of our Lord and Savior Jesus Christ.

All glory to him, both now and forever! Amen.

Footnotes:

  1. 3:10 Other manuscripts read will be burned up; one early manuscript reads will be found destroyed.
New Living Translation (NLT)

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


Psalm 119:129-152

Pe

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

Tsadhe

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

Qoph

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

New Living Translation (NLT)

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


Proverbs 28:21-22

21 Showing partiality is never good,
yet some will do wrong for a mere piece of bread.

22 Greedy people try to get rich quick
but don’t realize they’re headed for poverty.

New Living Translation (NLT)

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


11/28/2021 DAB Transcript

Daniel 5:1-31, 2 Peter 2:1-22, Psalm 119:113-128, Proverbs 28:19-20

Today is the 28th day of November, welcome to the Daily Audio Bible. I am Brian. It is truly a joy and a pleasure to be here with you at the threshold of a brand-new shiny, sparkly week, a week that will lead us into the 12th month of the year. So, by the time we’re done with this week we’ll be kind of on what is really shaping up to be the home stretch now. And so, as always, we stand here at this threshold, looking out over this new week. Knowing that nothing, nothing is ruined this week yet, nothing is ruined anything, we can we can march forward into this we can ruin everything if that’s really what we got our heart set on. I’m sure that none of us do. I’m sure we’re all here for the same thing, which is to walk with God and…and to do it with shalom, with peace and order and so yeah, unexpected things may come flying our way, we can just begin to choose now to be aware that this is likely to happen in some fashion and we don’t just have to react. We can choose in advance to take a deep breath, invite the Holy Spirit and then move forward. So, it’s great. I always love when we come to this fresh start of a new week. We will read from the New Living Translation this week. Continuing our journey in the book of Daniel, today, Daniel chapter 5.

Prayer:

Father, we thank You for Your word. We thank You for Your kindness and patience. Your long-suffering, Your endurance with us and even as we continue to be counseled about endurance in the Scriptures, help us to realize that we are simply mimicking You. You are long suffering, You are kind to us so we ask Holy Spirit that You come, plant the words of the Scriptures deep into the soil of our hearts. May these seeds be watered by the word, may we in collaboration with You groom until in care for and weed the soil of our lives that we might have a bountiful harvest for Your kingdom. We pray this in the name of Jesus our Savior. Amen.

Prayer and Encouragements:

Hi Jackie, this is Christie from Kentucky. I wanted to call because your phone call moved me, deeply, regarding your friend who has dementia and has that horrible paranoia about her husband cheating on her and specifically, and being mad at you. I have someone in my life that I so love that had dementia right before she went home. And she too, accused her husband of this and I watched how hard it was for him. And how hard it was for all of us. So, I want to thank you for calling in and for showing your love, your grace and your compassion towards your best friend and knowing that this is just part of her disease. And what a horrible way for her to live. What a horrible way for her husband to have to go day by day assuring her that that’s not true. So, I just wanted to thank you and let you know that I am praying for her, I am praying for her husband and I’m praying for you and so proud that you are my sister in Christ who understands, who prays and forgives. Alright, I love you girl, I pray that you’re having a most blessed and lovely day today.

Giving all praise and honor to my Lord and savior Jesus Christ who is the head of my life. This is Walking in the Wilderness in Georgia, Laura. And I’m praying for Nita who called in and left a prayer request and it aired on November the 25th which is Thanksgiving Day here. By the time this airs it will be passed, of course. But anyway, she was calling in asking prayer for her marriage of over 50 years. Her husband who has not treated her well has a sex addiction and she’s asking prayer for him. His name is Robert. Father God, I pray that you deliver whatever spirit that is over Robert that is causing him not to be the man of God that he should be for himself and towards his wife. And I pray for Nita, I pray Father God, that You strengthen her, that You comfort her, that You give her peace and that You continue to allow her to feel Your love and to know that she is not alone and that You hear her and that You can do the impossible, You make the impossible, possible. And let her know that she is heard. Nita, I continue to keep you lifted up darling and thank you for calling in. And thank you Brian, Jill, China, Ezekiel and all those who participate in keeping this wonderful ministry going. It has been a God-send for me for the last two years. And I am so blessed.

Good morning family and Happy Thanksgiving. This is Joyce from Virginia and I’m calling in with an encouragement to Mikayla from Gloster, UK, and to let her know that I’m praying. I have a friend Mikayla whose been struggling with sleep and so every time I pray for her, I’m praying for you. It was great to hear your voice, God bless you sister.

Hi this is Dee-ann from Washington and I just wanted to respond to Nita, praising God’s request that was about her husband Robert who is trapped in sexual addiction. Nita, I want you to know that this is not about you. This is obviously about your husband and his brokenness and I would like to pray for him. My heart goes out to you dear sister. So, Father we just lift up Robert Lord our heart breaks for him that he’s trapped in this scheme of Satan to get him into this sexual addiction pattern God. We just pray for the chains to fall off, the chains of addiction. Lord, we pray You’d rescue him from this strap. We pray that he would humble himself and realize that he needs You for his fulfillment, not other women and I just pray that he would run back to his faithful wife and I pray for reconciliation for their marriage. I pray that he would plant his feet on the solid ground of You and Your word. I pray that Nita would stand strong right now and look to You to be her, her Savior and her comfort and her best friend, her help in time of need. So, God we just commit this marriage to You, we commit Robert to You God and Lord, we just lift this up to You Father. Amen. So, Nita, just know that God will never leave you, nor forsake you, He’s right by your side and He will carry you through no matter what happens. But we do ask for help for Robert Father, in the name of Jesus. Amen.

The Daily Audio Bible Reading for Sunday November 28, 2021 (NIV)

Daniel 5

The Writing on the Wall

Many years later King Belshazzar gave a great feast for 1,000 of his nobles, and he drank wine with them. While Belshazzar was drinking the wine, he gave orders to bring in the gold and silver cups that his predecessor,[a] Nebuchadnezzar, had taken from the Temple in Jerusalem. He wanted to drink from them with his nobles, his wives, and his concubines. So they brought these gold cups taken from the Temple, the house of God in Jerusalem, and the king and his nobles, his wives, and his concubines drank from them. While they drank from them they praised their idols made of gold, silver, bronze, iron, wood, and stone.

Suddenly, they saw the fingers of a human hand writing on the plaster wall of the king’s palace, near the lampstand. The king himself saw the hand as it wrote, and his face turned pale with fright. His knees knocked together in fear and his legs gave way beneath him.

The king shouted for the enchanters, astrologers,[b] and fortune-tellers to be brought before him. He said to these wise men of Babylon, “Whoever can read this writing and tell me what it means will be dressed in purple robes of royal honor and will have a gold chain placed around his neck. He will become the third highest ruler in the kingdom!”

But when all the king’s wise men had come in, none of them could read the writing or tell him what it meant. So the king grew even more alarmed, and his face turned pale. His nobles, too, were shaken.

10 But when the queen mother heard what was happening, she hurried to the banquet hall. She said to Belshazzar, “Long live the king! Don’t be so pale and frightened. 11 There is a man in your kingdom who has within him the spirit of the holy gods. During Nebuchadnezzar’s reign, this man was found to have insight, understanding, and wisdom like that of the gods. Your predecessor, the king—your predecessor King Nebuchadnezzar—made him chief over all the magicians, enchanters, astrologers, and fortune-tellers of Babylon. 12 This man Daniel, whom the king named Belteshazzar, has exceptional ability and is filled with divine knowledge and understanding. He can interpret dreams, explain riddles, and solve difficult problems. Call for Daniel, and he will tell you what the writing means.”

Daniel Explains the Writing

13 So Daniel was brought in before the king. The king asked him, “Are you Daniel, one of the exiles brought from Judah by my predecessor, King Nebuchadnezzar? 14 I have heard that you have the spirit of the gods within you and that you are filled with insight, understanding, and wisdom. 15 My wise men and enchanters have tried to read the words on the wall and tell me their meaning, but they cannot do it. 16 I am told that you can give interpretations and solve difficult problems. If you can read these words and tell me their meaning, you will be clothed in purple robes of royal honor, and you will have a gold chain placed around your neck. You will become the third highest ruler in the kingdom.”

17 Daniel answered the king, “Keep your gifts or give them to someone else, but I will tell you what the writing means. 18 Your Majesty, the Most High God gave sovereignty, majesty, glory, and honor to your predecessor, Nebuchadnezzar. 19 He made him so great that people of all races and nations and languages trembled before him in fear. He killed those he wanted to kill and spared those he wanted to spare. He honored those he wanted to honor and disgraced those he wanted to disgrace. 20 But when his heart and mind were puffed up with arrogance, he was brought down from his royal throne and stripped of his glory. 21 He was driven from human society. He was given the mind of a wild animal, and he lived among the wild donkeys. He ate grass like a cow, and he was drenched with the dew of heaven, until he learned that the Most High God rules over the kingdoms of the world and appoints anyone he desires to rule over them.

22 “You are his successor,[c] O Belshazzar, and you knew all this, yet you have not humbled yourself. 23 For you have proudly defied the Lord of heaven and have had these cups from his Temple brought before you. You and your nobles and your wives and concubines have been drinking wine from them while praising gods of silver, gold, bronze, iron, wood, and stone—gods that neither see nor hear nor know anything at all. But you have not honored the God who gives you the breath of life and controls your destiny! 24 So God has sent this hand to write this message.

25 “This is the message that was written: Mene, mene, tekel, and Parsin. 26 This is what these words mean:

Mene means ‘numbered’—God has numbered the days of your reign and has brought it to an end.
27 Tekel means ‘weighed’—you have been weighed on the balances and have not measured up.
28 Parsin[d] means ‘divided’—your kingdom has been divided and given to the Medes and Persians.”

29 Then at Belshazzar’s command, Daniel was dressed in purple robes, a gold chain was hung around his neck, and he was proclaimed the third highest ruler in the kingdom.

30 That very night Belshazzar, the Babylonian[e] king, was killed.[f]

31 [g]And Darius the Mede took over the kingdom at the age of sixty-two.

Footnotes:

  1. 5:2 Aramaic father; also in 5:11, 13, 18.
  2. 5:7 Or Chaldeans; also in 5:11.
  3. 5:22 Aramaic son.
  4. 5:28 Aramaic Peres, the singular of Parsin.
  5. 5:30a Or Chaldean.
  6. 5:30b The Persians and Medes conquered Babylon in October 539 B.c.
  7. 5:31 Verse 5:31 is numbered 6:1 in Aramaic text.
New Living Translation (NLT)

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


2 Peter 2

The Danger of False Teachers

But there were also false prophets in Israel, just as there will be false teachers among you. They will cleverly teach destructive heresies and even deny the Master who bought them. In this way, they will bring sudden destruction on themselves. Many will follow their evil teaching and shameful immorality. And because of these teachers, the way of truth will be slandered. In their greed they will make up clever lies to get hold of your money. But God condemned them long ago, and their destruction will not be delayed.

For God did not spare even the angels who sinned. He threw them into hell,[a] in gloomy pits of darkness,[b] where they are being held until the day of judgment. And God did not spare the ancient world—except for Noah and the seven others in his family. Noah warned the world of God’s righteous judgment. So God protected Noah when he destroyed the world of ungodly people with a vast flood. Later, God condemned the cities of Sodom and Gomorrah and turned them into heaps of ashes. He made them an example of what will happen to ungodly people. But God also rescued Lot out of Sodom because he was a righteous man who was sick of the shameful immorality of the wicked people around him. Yes, Lot was a righteous man who was tormented in his soul by the wickedness he saw and heard day after day. So you see, the Lord knows how to rescue godly people from their trials, even while keeping the wicked under punishment until the day of final judgment. 10 He is especially hard on those who follow their own twisted sexual desire, and who despise authority.

These people are proud and arrogant, daring even to scoff at supernatural beings[c] without so much as trembling. 11 But the angels, who are far greater in power and strength, do not dare to bring from the Lord[d] a charge of blasphemy against those supernatural beings.

12 These false teachers are like unthinking animals, creatures of instinct, born to be caught and destroyed. They scoff at things they do not understand, and like animals, they will be destroyed. 13 Their destruction is their reward for the harm they have done. They love to indulge in evil pleasures in broad daylight. They are a disgrace and a stain among you. They delight in deception[e] even as they eat with you in your fellowship meals. 14 They commit adultery with their eyes, and their desire for sin is never satisfied. They lure unstable people into sin, and they are well trained in greed. They live under God’s curse. 15 They have wandered off the right road and followed the footsteps of Balaam son of Beor,[f] who loved to earn money by doing wrong. 16 But Balaam was stopped from his mad course when his donkey rebuked him with a human voice.

17 These people are as useless as dried-up springs or as mist blown away by the wind. They are doomed to blackest darkness. 18 They brag about themselves with empty, foolish boasting. With an appeal to twisted sexual desires, they lure back into sin those who have barely escaped from a lifestyle of deception. 19 They promise freedom, but they themselves are slaves of sin and corruption. For you are a slave to whatever controls you. 20 And when people escape from the wickedness of the world by knowing our Lord and Savior Jesus Christ and then get tangled up and enslaved by sin again, they are worse off than before. 21 It would be better if they had never known the way to righteousness than to know it and then reject the command they were given to live a holy life. 22 They prove the truth of this proverb: “A dog returns to its vomit.”[g] And another says, “A washed pig returns to the mud.”

Footnotes:

  1. 2:4a Greek Tartarus.
  2. 2:4b Some manuscripts read in chains of gloom.
  3. 2:10 Greek at glorious ones, which are probably evil angels.
  4. 2:11 Other manuscripts read to the Lord; still others do not include this phrase at all.
  5. 2:13 Some manuscripts read in fellowship meals.
  6. 2:15 Some manuscripts read Bosor.
  7. 2:22 Prov 26:11.
New Living Translation (NLT)

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


Psalm 119:113-128

Samekh

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

Ayin

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

New Living Translation (NLT)

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


Proverbs 28:19-20

19 A hard worker has plenty of food,
but a person who chases fantasies ends up in poverty.

20 The trustworthy person will get a rich reward,
but a person who wants quick riches will get into trouble.

New Living Translation (NLT)

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


The Daily Audio Bible Reading for Sunday November 28, 2021 (NIV)

Daniel 5

The Writing on the Wall

Many years later King Belshazzar gave a great feast for 1,000 of his nobles, and he drank wine with them. While Belshazzar was drinking the wine, he gave orders to bring in the gold and silver cups that his predecessor,[a] Nebuchadnezzar, had taken from the Temple in Jerusalem. He wanted to drink from them with his nobles, his wives, and his concubines. So they brought these gold cups taken from the Temple, the house of God in Jerusalem, and the king and his nobles, his wives, and his concubines drank from them. While they drank from them they praised their idols made of gold, silver, bronze, iron, wood, and stone.

Suddenly, they saw the fingers of a human hand writing on the plaster wall of the king’s palace, near the lampstand. The king himself saw the hand as it wrote, and his face turned pale with fright. His knees knocked together in fear and his legs gave way beneath him.

The king shouted for the enchanters, astrologers,[b] and fortune-tellers to be brought before him. He said to these wise men of Babylon, “Whoever can read this writing and tell me what it means will be dressed in purple robes of royal honor and will have a gold chain placed around his neck. He will become the third highest ruler in the kingdom!”

But when all the king’s wise men had come in, none of them could read the writing or tell him what it meant. So the king grew even more alarmed, and his face turned pale. His nobles, too, were shaken.

10 But when the queen mother heard what was happening, she hurried to the banquet hall. She said to Belshazzar, “Long live the king! Don’t be so pale and frightened. 11 There is a man in your kingdom who has within him the spirit of the holy gods. During Nebuchadnezzar’s reign, this man was found to have insight, understanding, and wisdom like that of the gods. Your predecessor, the king—your predecessor King Nebuchadnezzar—made him chief over all the magicians, enchanters, astrologers, and fortune-tellers of Babylon. 12 This man Daniel, whom the king named Belteshazzar, has exceptional ability and is filled with divine knowledge and understanding. He can interpret dreams, explain riddles, and solve difficult problems. Call for Daniel, and he will tell you what the writing means.”

Daniel Explains the Writing

13 So Daniel was brought in before the king. The king asked him, “Are you Daniel, one of the exiles brought from Judah by my predecessor, King Nebuchadnezzar? 14 I have heard that you have the spirit of the gods within you and that you are filled with insight, understanding, and wisdom. 15 My wise men and enchanters have tried to read the words on the wall and tell me their meaning, but they cannot do it. 16 I am told that you can give interpretations and solve difficult problems. If you can read these words and tell me their meaning, you will be clothed in purple robes of royal honor, and you will have a gold chain placed around your neck. You will become the third highest ruler in the kingdom.”

17 Daniel answered the king, “Keep your gifts or give them to someone else, but I will tell you what the writing means. 18 Your Majesty, the Most High God gave sovereignty, majesty, glory, and honor to your predecessor, Nebuchadnezzar. 19 He made him so great that people of all races and nations and languages trembled before him in fear. He killed those he wanted to kill and spared those he wanted to spare. He honored those he wanted to honor and disgraced those he wanted to disgrace. 20 But when his heart and mind were puffed up with arrogance, he was brought down from his royal throne and stripped of his glory. 21 He was driven from human society. He was given the mind of a wild animal, and he lived among the wild donkeys. He ate grass like a cow, and he was drenched with the dew of heaven, until he learned that the Most High God rules over the kingdoms of the world and appoints anyone he desires to rule over them.

22 “You are his successor,[c] O Belshazzar, and you knew all this, yet you have not humbled yourself. 23 For you have proudly defied the Lord of heaven and have had these cups from his Temple brought before you. You and your nobles and your wives and concubines have been drinking wine from them while praising gods of silver, gold, bronze, iron, wood, and stone—gods that neither see nor hear nor know anything at all. But you have not honored the God who gives you the breath of life and controls your destiny! 24 So God has sent this hand to write this message.

25 “This is the message that was written: Mene, mene, tekel, and Parsin. 26 This is what these words mean:

Mene means ‘numbered’—God has numbered the days of your reign and has brought it to an end.
27 Tekel means ‘weighed’—you have been weighed on the balances and have not measured up.
28 Parsin[d] means ‘divided’—your kingdom has been divided and given to the Medes and Persians.”

29 Then at Belshazzar’s command, Daniel was dressed in purple robes, a gold chain was hung around his neck, and he was proclaimed the third highest ruler in the kingdom.

30 That very night Belshazzar, the Babylonian[e] king, was killed.[f]

31 [g]And Darius the Mede took over the kingdom at the age of sixty-two.

Footnotes:

  1. 5:2 Aramaic father; also in 5:11, 13, 18.
  2. 5:7 Or Chaldeans; also in 5:11.
  3. 5:22 Aramaic son.
  4. 5:28 Aramaic Peres, the singular of Parsin.
  5. 5:30a Or Chaldean.
  6. 5:30b The Persians and Medes conquered Babylon in October 539 B.c.
  7. 5:31 Verse 5:31 is numbered 6:1 in Aramaic text.
New Living Translation (NLT)

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


2 Peter 2

The Danger of False Teachers

But there were also false prophets in Israel, just as there will be false teachers among you. They will cleverly teach destructive heresies and even deny the Master who bought them. In this way, they will bring sudden destruction on themselves. Many will follow their evil teaching and shameful immorality. And because of these teachers, the way of truth will be slandered. In their greed they will make up clever lies to get hold of your money. But God condemned them long ago, and their destruction will not be delayed.

For God did not spare even the angels who sinned. He threw them into hell,[a] in gloomy pits of darkness,[b] where they are being held until the day of judgment. And God did not spare the ancient world—except for Noah and the seven others in his family. Noah warned the world of God’s righteous judgment. So God protected Noah when he destroyed the world of ungodly people with a vast flood. Later, God condemned the cities of Sodom and Gomorrah and turned them into heaps of ashes. He made them an example of what will happen to ungodly people. But God also rescued Lot out of Sodom because he was a righteous man who was sick of the shameful immorality of the wicked people around him. Yes, Lot was a righteous man who was tormented in his soul by the wickedness he saw and heard day after day. So you see, the Lord knows how to rescue godly people from their trials, even while keeping the wicked under punishment until the day of final judgment. 10 He is especially hard on those who follow their own twisted sexual desire, and who despise authority.

These people are proud and arrogant, daring even to scoff at supernatural beings[c] without so much as trembling. 11 But the angels, who are far greater in power and strength, do not dare to bring from the Lord[d] a charge of blasphemy against those supernatural beings.

12 These false teachers are like unthinking animals, creatures of instinct, born to be caught and destroyed. They scoff at things they do not understand, and like animals, they will be destroyed. 13 Their destruction is their reward for the harm they have done. They love to indulge in evil pleasures in broad daylight. They are a disgrace and a stain among you. They delight in deception[e] even as they eat with you in your fellowship meals. 14 They commit adultery with their eyes, and their desire for sin is never satisfied. They lure unstable people into sin, and they are well trained in greed. They live under God’s curse. 15 They have wandered off the right road and followed the footsteps of Balaam son of Beor,[f] who loved to earn money by doing wrong. 16 But Balaam was stopped from his mad course when his donkey rebuked him with a human voice.

17 These people are as useless as dried-up springs or as mist blown away by the wind. They are doomed to blackest darkness. 18 They brag about themselves with empty, foolish boasting. With an appeal to twisted sexual desires, they lure back into sin those who have barely escaped from a lifestyle of deception. 19 They promise freedom, but they themselves are slaves of sin and corruption. For you are a slave to whatever controls you. 20 And when people escape from the wickedness of the world by knowing our Lord and Savior Jesus Christ and then get tangled up and enslaved by sin again, they are worse off than before. 21 It would be better if they had never known the way to righteousness than to know it and then reject the command they were given to live a holy life. 22 They prove the truth of this proverb: “A dog returns to its vomit.”[g] And another says, “A washed pig returns to the mud.”

Footnotes:

  1. 2:4a Greek Tartarus.
  2. 2:4b Some manuscripts read in chains of gloom.
  3. 2:10 Greek at glorious ones, which are probably evil angels.
  4. 2:11 Other manuscripts read to the Lord; still others do not include this phrase at all.
  5. 2:13 Some manuscripts read in fellowship meals.
  6. 2:15 Some manuscripts read Bosor.
  7. 2:22 Prov 26:11.
New Living Translation (NLT)

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


Psalm 119:113-128

Samekh

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

Ayin

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

New Living Translation (NLT)

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


Proverbs 28:19-20

19 A hard worker has plenty of food,
but a person who chases fantasies ends up in poverty.

20 The trustworthy person will get a rich reward,
but a person who wants quick riches will get into trouble.

New Living Translation (NLT)

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


11/27/2021 DAB Transcript

Daniel 4:1-37, 2 Peter 1:1-21, Psalms 119:97-112, Proverbs 28:17-18

Today is the 27th day of November welcome to the Daily Audio Bible I am Brian it is wonderful to be here with you today as we bring to a close another one of our weeks together. We, in the Old Testament are really still moving into the book of Daniel. And, so, we’ll continue our journey there. When we get to the New Testament we have some new territory, second Peter, the second letter of Peter. Aand we’ll talk about that when we get there. But first, we have been reading from the New English Translation this week, which is what we’ll do today. Daniel chapter 4. And we will begin with a declaration of King Nebuchadnezzar of Babylon.

Introduction to second Peter.

Okay. So, as promised at the beginning, we have turned the page and now we are entering a letter known as second Peter. And it is thought that this is the final writing of St. Peter, although that has definitely been questioned. And whether…whether or not this is actually a letter from St. Peter has been questioned all the way back into antiquity. It was accepted as a letter from Peter over a period of time, and was included in the New Testament canon of Scripture by the fourth century, but the debate about who wrote this letter still…it’s still going on among biblical scholars. Part of this happens because the language between first Peter and second Peter are quite a bit different. So, it seems it was written by somebody else. A person that’s defending that Peter actually wrote this letter would say that he was probably illiterate. He probably dictated the letters that he wrote. It’s very very likely that whoever wrote down the dictation, they were…it was a different person between the two letters and so of course the language would be a little bit different. The truth is we don’t know. That’s the truth. The truth is there are compelling reasons to look at this like Hebrews. Many people have come up with many theories about who wrote Hebrews, but to this day we still consider it basically author unknown and that wouldn’t be an inappropriate way to look at second Peter. But there are compelling reasons that are equal to consider that the apostle Peter actually wrote this, and this is actually the…the last of the writings of his life. And for us we’ll just kind of go with that. It’s second Peter. It’s written in the voice of Peter. It is Peter who wrote this. It was probably written in the late 60s A.D. He didn’t live much longer. He was martyred. In our church tradition we…we believe he was executed upside down at his request, but was executed by crucifixion like Jesus only inverted upside down. So, that is a long-running church tradition. There is nothing in the Scriptures that say this is how Peter died but that is church tradition. And if we remember when we were at first Peter, Peter’s purpose was to instruct the believers and encourage them about endurance and enduring whatever came flying in their direction, all of the pressures that were being…that were mounting up against them and we talked about that quite a bit yesterday. Second Peter warns about false teachings and inappropriate behavior from within the church. And the thing that we need to remember is similar to what we read in second Timothy. I don’t want to get all convoluted here, but we remember reading second Timothy, which is thought to be Paul’s final writing of his life and what he chose to say Timothy as a kind of final testament. This is thought to be the final writing of Peter’s life. So, if he’s choosing to discuss false teaching and…and evil behavior, then we need to understand that it mattered a lot to him. He knew he was about to die. He says he knows he’s about to die. And it’s also important for us to remember this is St. Peter, right? This is one of the disciples of Jesus, actually saw the ministry of Jesus with his own eyes. This is a person that had private conversations with Jesus, things that are recorded for us in the New Testament. This…this is somebody that would’ve cooked meals and cried with Him and laugh with Jesus and lived with Jesus and ate the last supper with Jesus and watched Jesus die. But he also saw Jesus alive again. And this is a person that was in the upper room when the tongues of fire came. This isa a person that preached that first message after Pentecost and people came to believe by the thousands. And what we’re about to read may very well be the final living words recorded by the apostle Peter. And so, just as with second Timothy let’s pay attention. Let’s absorb this from that perspective, the perspective of a person who actually was a disciple of Jesus who is not going to live much longer, will be executed and knows it and this is what he has to say. And, so, we begin. Second Peter chapter 1.

Prayer:

Father, we thank You for Your word and we thank You for bringing us through the final full week in this month of November. We thank You that before we end next week, we will…we will have transitioned into the final month of the year. And, so, we’re very aware of where we are. We are very aware of how things go. We’ve lived through the holiday seasons before. And…and, so, once again we are inviting Your Holy Spirit to speak clearly to us. Help us to see where You are leading and obey where You are leading. And even as busy as we may get before Christmas comes, we don’t want to miss a beat. Want to stay in lockstep with what You are doing as we continue our journey to its conclusion. And, so, Holy Spirit come. Show us how to navigate we pray in the name of Jesus. Amen.

Announcements:

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

And it’s Christmas time around here, if you’re just waking up, like you’ve been sleeping all year and you’re just waking up. It’s Christmas time again around here. And, so, that’s what we’ve got going on around here, a number of resources for this season.

First up, Christmas Time, a brand-new Christmas album for those of us around the Global Campfire. This brand-new album was produced and arranged and recorded by my son, Maxwell Hardin. And Maxwell has been around the community here his whole life pretty much. He did Daily Audio Bible Kids for a long time and has, as he’s grown through his teen years and into his adulthood has been pursuing the music industry and has become an amazing musician. So, this brand-new album is available for preorder now. It will fully release on the 1st of December but when you preorder you get preorder pricing as well as three of the 10 songs immediately. And as I have said over the last couple days, this is…this is the record you want on when you’re unwinding for the evening, or maybe even just kinda getting a slow start to the day. This is a contemplative atmospheric record that is just really beautiful treatments of the holiday carols that we know, but it is very cinematic in its approach. I love it. So, that is available now at the iTunes store for Apple devices or the Amazon music store for those associated devices. And then if you get it, on the 1st of December a few days from now then all of the songs will just show up in your device like magic.

Also available is the Daily Audio Bible Christmas box for 2021. That can be loaded…located in the…at the Daily Audio Bible website in the shop. If you’re using the app you can get to the Shop from there by pushing the Drawer icon in the upper left-hand corner, but in the Shop you’ll find a category called Christmas and in the Christmas category you’ll find the Christmas box and you’ll be able to see it and see everything that’s in there, including the Daily Audio Bible ornament for 2021, which is only available in the Christmas box each year. So, check that out.

And then also new is Promised Land, photographs from the land of the Bible, a beautiful hardback edition. Sao, it’s 12 x 12. So, it’s like a foot square, perfect size for the coffee table, perfect size for viewing photography. It’s the…it’s a beautiful edition that allows you to peer into the land where are all of these stories that we are reading happened. And, so, that is available in the Daily Audio Bible shop as well in the Christmas category.

If you want to partner with the Daily Audio Bible you can do that dailyaudiobible.com and I thank you humbly. We wouldn’t be here if we weren’t in this together. And I’m grateful, humbly grateful that we are. So, there’s 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 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 my name is Heather and I’m calling from Prescott Valley AZ. I’ve been a daily audio listener for this is my 10th whole year going through Daily Audio Bible. Thank you, Brian and team. The reason why I’m calling in today is more of a thanks for Daily Audio Bible and the impact that it’s had on our family. This past year my son got married and he got married to a girl that was crying out to the Lord and had had just such heartache in her life, never has had a dad or stepdad. Her mom became an alcoholic later on and she was just crying out to the Lord and the Lord her to cry and brought her into our family and she has totally just groaned in the Lord. But this year she took up listening to Daily Audio Bible every day and the prayer requests. And Faith I hope you’re listening. This is your mother-in-law. And I’m just so encouraged by her encouraging me by what she hears from the Daily Audio Bible and how encouraged she is by the testimonies of the prayers, answered prayers, people calling in. And she told me yesterday that it gives her hope. So, I just want to…just say thank you to all those that are praying. Keep praying for those that are last, those loved ones. Faith has her sister and her mom and many family members that she wants to see come to the Lord. So, again just thank you. I’m glad I can call in every now and now then. Love you all and I pray with you, and I listen with you. God bless.

God our Father in the name of Jesus I wish to pray for Manny who has lost her husband who needs healing and comfort. I pray that You give her comfort, healing, that You give her and lead her, draw Lord near to You and lift her up in the name of Jesus and I pray that Your will be done in her life God. I pray that You bless her, comfort her, and continue to keep her near to You. I pray that You also bless Daily Audio Bible community and help us to continue to do Your will. Father I thank You for comforting Manny and helping her grieve over the loss of her husband in the name of Jesus. Amen.

Hey good morning Daily Audio Bible. After going through Brian’s reading today, I was just so so inspired. As a matter of fact, it…they say the word of God is sharper than a two-edged sword. I would say it actually cut me into pieces because I’ve always been that person who would always want to retaliate each time I’ve been pushed to the wall because I was bullied as a child, and I grew up without my parents. My dad died when I was eight and my dad mom died when I was nine. So, I grew up with a foster family. It was a family friend, and she has shown me the love that I couldn’t get from my parents but then I grew up with so much anger, so much regret. And sometimes I would always wish my dad or mom would be there to save me in my times of trouble when I’m in some sort of circumstance. I would always want them to hear me out. But then I grew up like that and today I’m 30 and sometimes when things don’t go my way I always want to retaliate. I always want to spit out words back at people but I’m sure today is a turnaround for me because I have to show love. And that took me to another dimension. So, I just want to share that with you. It’s touched me. And, yeah. Yeah. It’s really really touched me. Yeah. I will just silence the ignorance of people with love.

__  and Jake calling from Bouton city Philippines. We live in Minnesota and we’re here to get our two boys Griffin and Leon and we have two other boys Wesley and Lucas back in Minnesota. So, we just want to call in. We are a longtime listeners, but I’ve never called in. And pray for safe travels for us back to Minnesota. And we also want to pray that when our four boys come together permanently that there’d be a smooth transition and protection over our marriage. And we’re both currently unemployed. That happened right before we came. So, prayers for both of us to find a job and for it to be God’s will in Jesus’ name.

The Daily Audio Bible Reading for Saturday November 27, 2021 (NIV)

Daniel 4

(3:31)[a] King Nebuchadnezzar, to all peoples, nations, and language groups that live in all the land: “Peace and prosperity![b] I am delighted to tell you about the signs and wonders that the most high God has done for me.

“How great are his signs!

How mighty are his wonders!
His kingdom will last forever,[c]
and his authority continues from one generation to the next.”

Nebuchadnezzar Dreams of a Tree Chopped Down

(4:1)[d] I, Nebuchadnezzar, was relaxing in my home,[e] living luxuriously[f] in my palace. I saw a dream that[g] frightened me badly. The things I imagined while lying on my bed—these visions of my mind—were terrifying me. So I issued an order[h] for all the wise men of Babylon to be brought[i] before me so that they could make known to me the interpretation of the dream. When the magicians, astrologers, wise men, and diviners entered, I recounted the dream for them. But they were unable to make known its interpretation to me. Later Daniel entered (whose name is Belteshazzar after the name of my god,[j] and in whom there is a spirit of the holy gods). I recounted the dream for him as well, saying, “Belteshazzar, chief of the magicians, in whom I know there to be a spirit of the holy gods and whom no mystery baffles, consider[k] my dream that I saw and set forth its interpretation! 10 Here are the visions of my mind[l] while I was on my bed.

“While I was watching,
there was a tree in the middle of the land.[m]
It was enormously tall.[n]
11 The tree grew large and strong.
Its top reached far into the sky;
it could be seen[o] from the borders of all the land.[p]
12 Its foliage was attractive and its fruit plentiful;
on it there was food enough for all.
Under it the wild animals[q] used to seek shade,
and in its branches the birds of the sky used to nest.
All creatures[r] used to feed themselves from it.
13 While I was watching in my mind’s visions[s] on my bed,

a holy sentinel[t] came down from heaven.
14 He called out loudly[u] as follows:[v]
‘Chop down the tree and lop off its branches!
Strip off its foliage
and scatter its fruit!
Let the animals flee from under it
and the birds from its branches.
15 But leave its taproot[w] in the ground,
with a band of iron and bronze around it[x]
surrounded by the grass of the field.
Let it become damp with the dew of the sky,
and let it live with[y] the animals in the grass of the land.
16 Let his mind[z] be altered from that of a human being,
and let an animal’s mind be given to him,
and let seven periods of time[aa] go by for[ab] him.
17 This announcement is by the decree of the sentinels;
this decision is by the pronouncement of the holy ones,
so that[ac] those who are alive may understand
that the Most High has authority over human kingdoms,[ad]
and he bestows them on whomever he wishes.
He establishes over them even the lowliest of human beings.’

18 “This is the dream that I, King Nebuchadnezzar, saw. Now you, Belteshazzar, declare its[ae] interpretation, for none of the wise men in[af] my kingdom are able to make known to me the interpretation. But you can do so, for a spirit of the holy gods is in you.”

Daniel Interprets Nebuchadnezzar’s Dream

19 Then Daniel (whose name is also Belteshazzar) was upset for a brief time;[ag] his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir,[ah] if only the dream were for your enemies and its interpretation applied to your adversaries! 20 The tree that you saw that grew large and strong, whose top reached to the sky, and that could be seen[ai] in all the land, 21 whose foliage was attractive and its fruit plentiful, and from which there was food available for all, under whose branches wild animals[aj] used to live, and in whose branches birds of the sky used to nest— 22 it is you,[ak] O king! For you have become great and strong. Your greatness is such that it reaches to heaven, and your authority to the ends of the earth. 23 As for the king seeing a holy sentinel coming down from heaven and saying, ‘Chop down the tree and destroy it, but leave its taproot in the ground, with a band of iron and bronze around it, surrounded by the grass of the field. Let it become damp with the dew of the sky, and let it live with the wild animals, until seven periods of time go by for him’— 24 this is the interpretation, O king. It is the decision of the Most High that this has happened to my lord the king. 25 You will be driven[al] from human society,[am] and you will live[an] with the wild animals. You will be fed[ao] grass like oxen,[ap] and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before[aq] you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes. 26 They said to leave the taproot of the tree, for your kingdom will be restored to you when you come to understand that heaven[ar] rules. 27 Therefore, O king, may my advice be pleasing to you. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged.”[as]

28 Now all this happened[at] to King Nebuchadnezzar. 29 After twelve months, he happened to be walking around on the battlements[au] of the royal palace of Babylon. 30 The king uttered these words: “Is this not the great Babylon that I have built for a royal residence[av] by my own mighty strength[aw] and for my majestic honor?” 31 While these words were still on the king’s lips,[ax] a voice came down from heaven: “It is hereby announced to you,[ay] King Nebuchadnezzar, that your kingdom has been removed from you! 32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before[az] you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”

33 Now in that very moment[ba] this pronouncement about[bb] Nebuchadnezzar came true.[bc] He was driven from human society, he ate grass like oxen, and his body became damp with the dew of the sky, until his hair became long like an eagle’s feathers, and his nails like a bird’s claws.[bd]

34 But at the end of the appointed time[be] I, Nebuchadnezzar, looked up[bf] toward heaven, and my sanity returned to me.

I extolled the Most High,

and I praised and glorified the one who lives forever.
For his authority is an everlasting authority,
and his kingdom extends from one generation to the next.
35 All the inhabitants of the earth are regarded as nothing.[bg]
He does as he wishes with the army of heaven
and with those who inhabit the earth.
No one slaps[bh] his hand
and says to him, ‘What have you done?’

36 At that time my sanity returned to me. I was restored[bi] to the honor of my kingdom, and my splendor returned to me. My ministers and my nobles were seeking me out, and I was reinstated[bj] over my kingdom. I became even greater than before. 37 Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all his deeds are right and his ways are just. He is able to bring down those who live[bk] in pride.

Footnotes:

  1. Daniel 4:1 sn Beginning with 4:1, the verse numbers through 4:37 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 4:1 ET = 3:31 AT, 4:2 ET = 3:32 AT, 4:3 ET = 3:33 AT, 4:4 ET = 4:1 AT, etc., through 4:37 ET = 4:34 AT. Thus Dan 3:31-33 of the Aramaic text appears as Dan 4:1-3 in the English Bible, and the corresponding verses of ch. 4 differ accordingly. In spite of the division of the Aramaic text, a good case can be made that 3:31-33 AT (= 4:1-3 ET) is actually the introduction to ch. 4.
  2. Daniel 4:1 tn Aram “May your peace increase!”
  3. Daniel 4:3 tn Aram “His kingdom is an everlasting kingdom.”
  4. Daniel 4:4 sn This verse marks the beginning of chap. 4 in the Aramaic text of Daniel (see the note on 4:1). The Greek OT (LXX) has the following addition: “In the eighteenth year of Nebuchadnezzar’s reign he said.” This date would suggest a link to the destruction of Jerusalem in 586 b.c. In general, the LXX of chapters 4-6 is very different from the MT, so much so that the following notes will call attention only to selected readings. In Daniel 4 the LXX lacks sizable portions of material in the MT (e.g., vv. 3-6, 31-32), includes sizable portions of material not in the MT (e.g., v. 14a, parts of vv. 16, 28), has a different order of some material (e.g., v. 8 after v. 9), and in some instances is vastly different from the MT (e.g., vv. 30, 34). Whether these differences are due to an excessively paraphrastic translation technique adopted for these chapters in the LXX, or are due to differences in the underlying Vorlage of the LXX, is a disputed matter. The latter seems more likely. There is a growing trend in modern scholarship to take the LXX of chapters 4-6 much more seriously than was the case in most earlier text-critical studies that considered this issue.
  5. Daniel 4:4 tn Aram “my house.”
  6. Daniel 4:4 tn Aram “happy.”
  7. Daniel 4:5 tn Aram “and it.”
  8. Daniel 4:6 tn Aram “from me there was placed a decree.”
  9. Daniel 4:6 tn The Aramaic infinitive here is active.
  10. Daniel 4:8 sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology. See the note at 1:7. The king's god was Marduk, who was called Bel (“Lord”).
  11. Daniel 4:9 tc The present translation assumes the reading חֲזִי (khazi, “consider”) rather than the MT חֶזְוֵי (khezve, “visions”). The MT implies that the king required Daniel to disclose both the dream and its interpretation, as in chapter 2. But in the following verses Nebuchadnezzar recounts his dream, while Daniel presents only its interpretation.
  12. Daniel 4:10 tc The LXX lacks the first two words (Aram “the visions of my head”) of the Aramaic text.
  13. Daniel 4:10 tn Instead of “in the middle of the land,” some English versions render this phrase “a tree at the center of the earth” (NRSV); NAB, CEV “of the world”; NLT “in the middle of the earth.” The Hebrew phrase can have either meaning.
  14. Daniel 4:10 tn Aram “its height was great.”
  15. Daniel 4:11 tn Aram “its sight,” as also v. 17.
  16. Daniel 4:11 tn Or “to the end of all the earth” (so KJV, ASV); NCV, CEV “from anywhere on earth.”
  17. Daniel 4:12 tn Aram “the beasts of the field.”
  18. Daniel 4:12 tn Aram “all flesh.”
  19. Daniel 4:13 tn Aram “the visions of my head.”
  20. Daniel 4:13 tn Aram “a watcher and a holy one.” The expression is a hendiadys, as also in v. 23. This “watcher” is apparently an angel. The Greek OT (LXX) in fact has ἄγγελος (angelos, “angel”) here. Theodotion simply transliterates the Aramaic word (ʿir). The term is sometimes rendered “sentinel” (NAB) or “messenger” (NIV, NLT).
  21. Daniel 4:14 tn Aram “in strength.”
  22. Daniel 4:14 tn Aram “and thus he was saying.”
  23. Daniel 4:15 tn Aram “the stock of its root,” as also in v. 23. The implication here is that although the tree is chopped down, it is not killed. Its life-giving root is spared. The application to Nebuchadnezzar is obvious.
  24. Daniel 4:15 sn The function of the band of iron and bronze is not entirely clear, but it may have had to do with preventing the splitting or further deterioration of the portion of the tree that was left after being chopped down. By application it would then refer to the preservation of Nebuchadnezzar’s life during the time of his insanity.
  25. Daniel 4:15 tn Aram “its lot be.”
  26. Daniel 4:16 tn Aram “its heart.” The metaphor of the tree begins to fade here and the reality behind the symbol (the king) begins to emerge.
  27. Daniel 4:16 sn The seven periods of time probably refer to seven years.
  28. Daniel 4:16 tn Aram “over” (also in vv. 23, 25, 32).
  29. Daniel 4:17 tc The present translation follows an underlying reading of עַל־דִּבְרַת (ʿal divrat, “so that”) rather than MT עַד־דִּבְרַת (ʿad divrat, “until”).
  30. Daniel 4:17 tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”
  31. Daniel 4:18 tc The present translation, as also in the next verse, reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew mss; the Kethib is פִּשְׁרָא (pishraʾ, “the interpretation”).
  32. Daniel 4:18 tn Aram “of.”
  33. Daniel 4:19 tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.
  34. Daniel 4:19 tn Aram “my lord.”
  35. Daniel 4:20 tn Aram “its sight.”
  36. Daniel 4:21 tn Aram “the beasts of the field” (also in vv. 23, 25, 32).
  37. Daniel 4:22 sn Much of modern scholarship views this chapter as a distortion of traditions that were originally associated with Nabonidus rather than with Nebuchadnezzar. A Qumran text, the Prayer of Nabonidus, is often cited for parallels to these events.
  38. Daniel 4:25 tn The Aramaic indefinite active plural is used here like the English passive, as also in vv. 28, 29, and 32.
  39. Daniel 4:25 tn Aram “from mankind,” as also in v. 32.
  40. Daniel 4:25 tn Aram “your dwelling will be,” as also in v. 32.
  41. Daniel 4:25 tn Or perhaps: “be made to eat.”
  42. Daniel 4:25 sn Nebuchadnezzar’s insanity has features that are associated with the mental disorder boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly.
  43. Daniel 4:25 tn Aram “until.”
  44. Daniel 4:26 sn The reference to heaven here is a circumlocution for God. There was a tendency in Jewish contexts to avoid direct reference to God. Compare the expression “kingdom of heaven” in the NT and such statements as: “I have sinned against heaven and in your sight” (Luke 15:21).
  45. Daniel 4:27 tn Aram “if there may be a lengthening to your prosperity.”
  46. Daniel 4:28 tn Aram “reached.”
  47. Daniel 4:29 tn The word “battlements” is not in the text but is supplied from context. Many English versions supply “roof” here (e.g., NAB, NASB, NIV, NRSV); cf. NLT “on the flat roof.”
  48. Daniel 4:30 tn Aram “house.”
  49. Daniel 4:30 tn Aram “by the might of my strength.”
  50. Daniel 4:31 tn Aram “in the mouth of the king.”
  51. Daniel 4:31 tn Aram “to you they say.”
  52. Daniel 4:32 tn Aram “until.”
  53. Daniel 4:33 tn Aram “hour.”
  54. Daniel 4:33 tn Or “on.”
  55. Daniel 4:33 tn Aram “was fulfilled.”
  56. Daniel 4:33 tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.
  57. Daniel 4:34 tn Aram “days.”
  58. Daniel 4:34 tn Aram “lifted up my eyes.”
  59. Daniel 4:35 tc The present translation reads כְּלָא (kelaʾ), with many medieval Hebrew mss, rather than כְּלָה (kelah) of BHS.
  60. Daniel 4:35 tn Aram “strikes against.”
  61. Daniel 4:36 tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.
  62. Daniel 4:36 tc The translation reads הָתְקְנֵת (hotqenet, “I was established”) rather than the MT הָתְקְנַת (hotqenat, “it was established”). The MT could read: “And regarding my kingdom, it was established.”
  63. Daniel 4:37 tn Aram “walk.”
New English Translation (NET)

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2 Peter 1

Salutation

From Simeon[a] Peter,[b] a slave[c] and apostle of Jesus Christ, to those who through the righteousness of our God[d] and Savior,[e] Jesus Christ, have been granted[f] a faith just as precious[g] as ours. May grace and peace be lavished on you[h] as you grow[i] in the rich knowledge[j] of God and of Jesus our Lord![k]

Believers’ Salvation and the Work of God

I can pray this because his divine power[l] has bestowed on us everything necessary[m] for life and godliness through the rich knowledge[n] of the one who called[o] us by[p] his own glory and excellence. Through these things[q] he has bestowed on us his precious and most magnificent promises, so that by means of what was promised[r] you may become partakers of the divine nature,[s] after escaping[t] the worldly corruption that is produced by evil desire.[u] For this very reason,[v] make every effort[w] to add to your faith excellence,[x] to excellence, knowledge; to knowledge, self-control; to self-control, perseverance;[y] to perseverance, godliness; to godliness, brotherly affection; to brotherly affection, unselfish[z] love.[aa] For if[ab] these things are really yours[ac] and are continually increasing,[ad] they will keep you from becoming[ae] ineffective and unproductive in your pursuit of[af] knowing our Lord Jesus Christ more intimately.[ag] But[ah] concerning the one who lacks such things[ai]—he is blind. That is to say, he is[aj] nearsighted, since he has forgotten about the cleansing of his past sins. 10 Therefore, brothers and sisters,[ak] make every effort to be sure of your calling and election.[al] For by doing this[am] you will never[an] stumble into sin.[ao] 11 For thus an entrance into the eternal kingdom of our Lord and Savior, Jesus Christ, will be richly provided for you.

Salvation Based on the Word of God

12 Therefore, I intend to remind you constantly[ap] of these things even though you know them and are well established in the truth that you now have. 13 Indeed, as long as I am in this tabernacle,[aq] I consider it right to stir you up by way of a reminder, 14 since I know that my tabernacle will soon be removed,[ar] because[as] our Lord Jesus Christ revealed this to me.[at] 15 Indeed, I will also make every effort that, after my departure, you have a testimony of these things.[au]

16 For we did not follow cleverly concocted fables when we made known to you the power and return[av] of our Lord Jesus Christ;[aw] no,[ax] we were[ay] eyewitnesses of his[az] grandeur.[ba] 17 For he received honor and glory from God the Father, when that[bb] voice was conveyed to him by the Majestic Glory: “This is my dear Son, in whom I am delighted.”[bc] 18 When this voice was conveyed from heaven, we ourselves[bd] heard it, for we were with him on the holy mountain.[be] 19 Moreover,[bf] we[bg] possess the prophetic word as an altogether reliable thing.[bh] You do well if you pay attention[bi] to this[bj] as you would[bk] to a light shining in a murky place, until the day dawns and the morning star[bl] rises in your hearts.[bm] 20 Above all, you do well if you recognize[bn] this:[bo] No prophecy of scripture ever comes about by the prophet’s own imagination,[bp] 21 for no prophecy was ever borne of human impulse; rather, men[bq] carried along by the Holy Spirit spoke from God.

Footnotes:

  1. 2 Peter 1:1 tc Several witnesses, a few of them very significant (P72 B Ψ 69 81 614 623 630 1241 1243 2464 al vg co), read Σίμων (Simōn, “Simon”) for Συμεών (Sumeōn, “Simeon”). However, this appears to be a motivated reading as it is the more common spelling. Συμεών occurs only here and in Acts 15:14 as a spelling for the apostle’s name. The reading Συμεών enjoys ample and widespread support among the mss, strongly suggesting its authenticity. Further, this Hebraic spelling is a subtle argument for the authenticity of this letter, since a forger would almost surely follow the normal spelling of the name (1 Peter begins only with “Peter” giving no help either way).
  2. 2 Peter 1:1 tn Grk “Simeon Peter.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  3. 2 Peter 1:1 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
  4. 2 Peter 1:1 tc A few witnesses (א Ψ 442 vgmss syph sa) read κυρίου (kuriou, “Lord”) for θεοῦ (theou, “God”) in v. 1, perhaps due to confusion of letters (since both words were nomina sacra), or perhaps because “our God and Savior, Jesus Christ” is an unusual expression (though hardly because of theological objections to θεοῦ).
  5. 2 Peter 1:1 tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. In fact, the construction occurs elsewhere in 2 Peter, strongly suggesting that the author’s idiom was the same as the rest of the NT authors’ (cf., e.g., 1:11 [“the Lord and Savior”], 2:20 [“the Lord and Savior”]). The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, theos) and “savior” (σωτήρ, sōtēr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on the application of Sharp’s rule to 2 Pet 1:1, see ExSyn 272, 276-77, 290. See also Titus 2:13 and Jude 4.
  6. 2 Peter 1:1 tn The verb λαγχάνω (lanchanō) means “obtain by lot,” “receive.” A literal translation would put it in the active, but some of the richness of the term would thereby be lost. It is used in collocation with κλῆρος (klēros, “lot”) frequently enough in the LXX to suggest the connotation of reception of a gift, or in the least reception of something that one does not deserve. H. Hanse’s statement (TDNT 4:1) that “Even where there is no casting of lots, the attainment is not by one’s own effort or as a result of one’s own exertions, but is like ripe fruit falling into one’s lap” is apt for this passage. The author’s opening line is a reminder that our position in Christ is not due to merit, but grace.
  7. 2 Peter 1:1 tn Grk “equal in value/honor.”sn A faith just as precious. The author’s point is that the Gentile audience has been blessed with a salvation that is in no way inferior to that of the Jews.
  8. 2 Peter 1:2 tn Grk “May grace and peace be multiplied to you.”
  9. 2 Peter 1:2 tn The words “as you grow” are not in the Greek text, but seem to be implied.
  10. 2 Peter 1:2 tn The word ἐπίγνωσις (epignōsis) could simply mean knowledge, but J. B. Mayor (Jude and Second Peter, 171-74) has suggested that it is often a fuller knowledge, especially in reference to things pertaining to spiritual truth. R. Bauckham (Jude, 2 Peter [WBC], 169-70) argues that it refers to the knowledge of God that is borne of conversion, but this is probably saying too much and is asking questions of the author that are foreign to his way of thinking. The term is used in 1:2, 3, 8; 2:20 (the verb form occurs twice, both in 2:21). In every instance it evidently involves being in the inner circle of those who connect to God, though it does not necessarily imply such a direct and relational knowledge of God for each individual within that circle. An analogy would be Judas Iscariot: Even though he was a disciple of the Lord, he was not converted.
  11. 2 Peter 1:2 tn A comma properly belongs at the end of v. 2 instead of a period, since v. 3 is a continuation of the same sentence. With the optative in v. 2, the author has departed from Paul’s normal greeting (in which no verb is used), rendering the greeting a full-blown sentence. Nevertheless, this translation divides the verses up along thematic lines in spite of breaking up the sentence structure. For more explanation, see note on “power” in v. 3.
  12. 2 Peter 1:3 tn The verse in Greek starts out with ὡς (hōs) followed by a genitive absolute construction, dependent on the main verb in v. 2. Together, they form a subordinate causal clause. A more literal rendering would be “because his divine power…” The idea is that the basis or authority for the author’s prayer in v. 2 (that grace and peace would abound to the readers) was that God’s power was manifested in their midst. The author’s sentence structure is cumbersome even in Greek; hence, the translation has broken this up into two sentences.
  13. 2 Peter 1:3 tn The word “necessary” is not in the Greek, but is implied by the preposition πρός (pros).
  14. 2 Peter 1:3 tn See the note on “rich knowledge” in v. 2.
  15. 2 Peter 1:3 sn Called. The term καλέω (kaleō), used here in its participial form, in soteriological contexts when God is the subject, always carries the nuance of effectual calling. That is, the one who is called is not just invited to be saved—he is also and always saved (cf. Rom 8:30). Calling takes place at the moment of conversion, while election takes place in eternity past (cf. Eph 1:4).
  16. 2 Peter 1:3 tn The datives ἰδίᾳ δόξῃ καὶ ἀρετῇ (idia doxē kai aretē) could be taken either instrumentally (“by [means of] his own glory and excellence”) or advantage (“for [the benefit of] his own glory and excellence”). Both the connection with divine power and the textual variant found in several early and significant witnesses (διὰ δόξης καὶ ἀρετῆς in P72 B 0209vid) argues for an instrumental meaning. The instrumental notion is also affirmed by the meaning of ἀρετῇ (“excellence”) in contexts that speak of God’s attributes (BDAG 130 s.v. ἀρετή 2 in fact defines it as “manifestation of divine power” in this verse).
  17. 2 Peter 1:4 tn Verse 4 is in Greek a continuation of v. 3, “through which things.”sn The phrase these things refers to God’s glory and excellence.
  18. 2 Peter 1:4 tn Grk “through them.” The implication is that through inheriting and acting on these promises the believers will increasingly become partakers of the divine nature.
  19. 2 Peter 1:4 sn Although the author has borrowed the expression partakers of the divine nature from paganism, his meaning is clearly Christian. He does not mean apotheosis (man becoming a god) in the pagan sense, but rather that believers have an organic connection with God. Because of such a connection, God can truly be called our Father. Conceptually, this bears the same meaning as Paul’s “in Christ” formula. The author’s statement, though startling at first, is hardly different from Paul’s prayer for the Ephesians that they “may be filled up to all the fullness of God” (3:19).
  20. 2 Peter 1:4 tn The aorist participle ἀποφυγόντες (apophugontes) is often taken as attendant circumstance to the preceding verb γένησθε (genēsthe). As such, the sense is “that you might become partakers…and might escape…” However, it does not follow the contours of the vast majority of attendant circumstance participles (in which the participle precedes the main verb, among other things). Further, attendant circumstance participles are frequently confused with result participles (which do follow the verb). Many who take this as attendant circumstance are probably viewing it semantically as result (“that you might become partakers…and [thereby] escape…”). But this is next to impossible since the participle is aorist: Result participles are categorically present tense.
  21. 2 Peter 1:4 tn Grk “the corruption in the world (in/because of) lust.”
  22. 2 Peter 1:5 tn The Greek text begins with “and,” a typical Semitism.sn The reason given is all the provisions God has made for the believer, mentioned in vv. 3-4.
  23. 2 Peter 1:5 tn The participle is either means (“by making every effort”) or attendant circumstance (“make every effort”). Although it fits the normal contours of attendant circumstance participles, the semantics are different. Normally, attendant circumstance is used of an action that is a necessary prelude to the action of the main verb. But “making every effort” is what energizes the main verb here. Hence it is best taken as means. However, for the sake of smoothness the translation has rendered it as a command with the main verb translated as an infinitive. This is in accord with English idiom.
  24. 2 Peter 1:5 tn Or “moral excellence,” “virtue”; this is the same word used in v. 3 (“the one who has called us by his own glory and excellence”).
  25. 2 Peter 1:6 tn Perhaps “steadfastness,” though that is somewhat archaic. A contemporary colloquial rendering would be “stick-to-it-iveness.”
  26. 2 Peter 1:7 sn The final virtue or character quality in this list is “love” (ἀγάπη, agapē). The word was not used exclusively of Christian or unselfish love in the NT (e.g., the cognate, ἀγαπάω [agapaō], is used in John 3:19 of the love of darkness), but in a list such as this in which ἀγάπη is obviously the crescendo, unselfish love is evidently in view. R. Bauckham (Jude, 2 Peter [WBC], 187) notes that as the crowning virtue, ἀγάπη encompasses all the previous virtues.
  27. 2 Peter 1:7 tn Each item in Greek begins with “and.” The conjunction is omitted for the sake of good English style, with no change in meaning.sn Add to your faith excellence…love. The list of virtues found in vv. 5-7 stands in tension to the promises given in vv. 2-4. What appears to be a synergism of effort or even a contradiction (God supplies the basis, the promises, the grace, the power, etc., while believers must also provide the faith, excellence, etc.) in reality encapsulates the mystery of sanctification. Each believer is responsible before God for his conduct and spiritual growth, yet that growth could not take place without God’s prior work and constant enabling. We must not neglect our responsibility, yet the enabling and the credit is God’s. Paul says the same thing: “Continue working out your salvation with humility and dependence, for the one bringing forth in you both the desire and the effort…is God” (Phil 2:12-13).
  28. 2 Peter 1:8 tn The participles are evidently conditional, as most translations render them.
  29. 2 Peter 1:8 tn The participle ὑπάρχοντα (huparchonta) is stronger than the verb εἰμί (eimi), usually implying a permanent state. Hence, the addition of “really” is implied.
  30. 2 Peter 1:8 sn Continually increasing. There are evidently degrees of ownership of these qualities, implying degrees of productivity in one’s intimacy with Christ. An idiomatic rendering of the first part of v. 8 would be “For if you can claim ownership of these virtues in progressively increasing amounts…”
  31. 2 Peter 1:8 tn Grk “cause [you] not to become.”
  32. 2 Peter 1:8 tn Grk “unto,” “toward”; although it is possible to translate the preposition εἰς (eis) as simply “in.”
  33. 2 Peter 1:8 tn Grk “the [rich] knowledge of our Lord Jesus Christ.” Verse 8 in Greek does not make a full stop (period), for v. 9 begins with a subordinate relative pronoun. Contemporary English convention requires a full stop in translation, however.
  34. 2 Peter 1:9 tn Grk “for.” The connection, though causal, is also adversative.
  35. 2 Peter 1:9 tn Grk “to the one for whom these things are not present.”
  36. 2 Peter 1:9 tn The words “that is to say, he is” are not in Greek. The word order is unusual. One might expect the author to have said “he is nearsighted and blind” (as the NIV has so construed it), but this is not the word order in Greek. Perhaps the author begins with a strong statement followed by a clarification, i.e., that being nearsighted in regard to these virtues is as good as being blind.
  37. 2 Peter 1:10 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1., where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
  38. 2 Peter 1:10 tn Grk “make your calling and election sure.” sn Make sure of your calling and election. The author is not saying that virtue and holiness produce salvation, but that virtue and holiness are the evidence of salvation.
  39. 2 Peter 1:10 tn Grk “these things.”
  40. 2 Peter 1:10 tn In Greek οὐ μή (ou mē) followed by the subjunctive is normally the strongest way to negate an action. Coupled with πότε (pote, “ever”), the statement is even more emphatic. The author is offering sage advice on how to grow in grace.
  41. 2 Peter 1:10 tn The words “into sin” are not in the Greek text, but the Greek word πταίω (ptaiō) is used in soteriological contexts for more than a mere hesitation or stumbling. BDAG 894 s.v. 2 suggests that here it means “be ruined, be lost,” referring to loss of salvation, while also acknowledging that the meaning “to make a mistake, go astray, sin” is plausible in this context. Alternatively, the idea of πταίω here could be that of “suffer misfortune” (so K. L. Schmidt, TDNT 6:884), as a result of sinning.
  42. 2 Peter 1:12 tn Grk “always.”
  43. 2 Peter 1:13 tn Or “tent.” The author uses this as a metaphor for his physical body.sn The use of the term tabernacle for the human body is reminiscent both of John’s statements about Jesus (“he tabernacled among us” in John 1:14; “the temple of his body” in John 2:21) and Paul’s statements about believers (e.g., “you are God’s building” in 1 Cor 3:9; “you are God’s temple” in 1 Cor 3:16; “your body is the temple of the Holy Spirit” in 1 Cor 6:19; “holy temple” in Eph 2:21). It is precisely because the Shekinah glory has been transferred from the OT temple to the person of Jesus Christ and, because he inhabits believers, to them, that the author can speak this way. His life on earth, his physical existence, is a walking tabernacle, a manifestation of the glory of God.
  44. 2 Peter 1:14 tn Grk “since I know that the removal of my tabernacle is [coming] soon.”
  45. 2 Peter 1:14 tn Grk “just as.”
  46. 2 Peter 1:14 sn When the author says our Lord Jesus Christ revealed this to me, he is no doubt referring to the prophecy that is partially recorded in John 21:18-19.
  47. 2 Peter 1:15 sn There are various interpretations of v. 15. For example, the author could be saying simply, “I will make every effort that you remember these things.” But the collocation of σπουδάζω (spoudazō) with μνήνη (mnēnē) suggests a more specific image. R. Bauckham (Jude, 2 Peter [WBC], 201-2) is right when he notes that these two words together suggest a desire to write some sort of letter or testament. Most commentators recognize the difficulty in seeing the future verb σπουδάσω (spoudasō) as referring to 2 Peter itself (the present or aorist would have been expected, i.e., “I have made every effort,” or “I am making every effort”). Some have suggested that Mark’s Gospel is in view. The difficulty with this is threefold: (1) Mark is probably to be dated before 2 Peter, (2) early patristic testimony seems to imply that Peter was the unwitting source behind Mark’s Gospel; and (3) “these things” would seem to refer, in the least, to the prophecy about Peter’s death (absent in Mark). A more plausible suggestion might be that the author was thinking of the ending of John’s Gospel. This is possible because (1) John 21:18-19 is the only other place in the NT that refers to Peter’s death; indeed, it fleshes out the cryptic statement in v. 14 a bit more; (2) both 2 Peter and John were apparently written to Gentiles in and around Asia Minor; (3) both books were probably written after Paul’s death and perhaps even to Paul’s churches (cf. 2 Pet 3:1-2, 15-16); and (4) John 21 gives the appearance of being added to the end of a finished work. There is thus some possibility that this final chapter was added at the author’s request, in part to encourage Gentile Christians to face impending persecution, knowing that the martyrdom of even (Paul and) Peter was within the purview of God’s sovereignty. That 2 Pet 1:15 alludes to John 21 is of course by no means certain, but remains at least the most plausible of the suggestions put forth thus far.
  48. 2 Peter 1:16 tn Grk “coming.”
  49. 2 Peter 1:16 tn Grk “for we did not make known to you the power and coming of our Lord Jesus Christ by following cleverly concocted fables.”
  50. 2 Peter 1:16 tn Grk “but, instead.”
  51. 2 Peter 1:16 tn Grk “became.”
  52. 2 Peter 1:16 tn Grk “that one’s.” That is, “eyewitnesses of the grandeur of that one.” The remote demonstrative pronoun is used perhaps to indicate esteem for Jesus. Along these lines it is interesting to note that “the Pythagoreans called their master after his death simply ἐκεῖνος” as a term of reverence and endearment (BDAG 302 s.v. ἐκεῖνος a.γ).
  53. 2 Peter 1:16 sn The term grandeur was used most frequently of God’s majesty. In the 1st century, it was occasionally used of the divine majesty of the emperor. 2 Pet 1:1 and 1:11 already include hints of a polemic against emperor-worship (in that “God and Savior” and “Lord and Savior” were used of the emperor).
  54. 2 Peter 1:17 tn Grk “such a.” The pronoun τοιᾶσδε (toiasde) most likely refers to what follows, connoting something of the uniqueness of the proclamation.
  55. 2 Peter 1:17 tn The verb εὐδόκησα (eudokēsa) in collocation with εἰς ὅν (eis hon) could either mean “in whom I am well-pleased, delighted” (in which case the preposition functions like ἐν [en]), or “on whom I have set my favor.”sn This is my beloved Son, in whom I am delighted alludes to the Transfiguration. However, the author’s version is markedly different from the synoptic accounts (in particular his introductory phrase, “when that voice was conveyed to him,” an unusual expression [perhaps used to avoid naming God directly as the one who spoke from heaven]). The most natural explanation for such differences is that he was unaware of the exact wording of the Gospels. This is, of course, easier to explain if 2 Peter is authentic than if it is a late document, written in the 2nd century.
  56. 2 Peter 1:18 tn The “we” in v. 18 is evidently exclusive, that is, it refers to Peter and the other apostles.
  57. 2 Peter 1:18 tn 2 Pet 1:17-18 comprise one sentence in Greek, with the main verb “heard” in v. 18. All else is temporally subordinate to that statement. Hence, more literally these verses read as follows: “For when he received honor and glory from God the Father, when that voice was conveyed to him by the Majestic Glory: ‘This is my beloved Son, in whom I am delighted,’ we ourselves heard this voice when it was conveyed from heaven, when we were with him on the holy mountain.”
  58. 2 Peter 1:19 tn Grk “and.” The use of καί (kai) is of course quite elastic. Only the context can determine if it is adversative, continuative, transitional, etc.
  59. 2 Peter 1:19 sn We in v. 19 is apparently an inclusive “we” (the author and his audience). Such shifts in the first person plural are quite common in epistolary literature (cf., e.g., 2 Cor 10-13, passim).
  60. 2 Peter 1:19 tn The comparative adjective βεβαιότερον (bebaioteron) is the complement to the object τὸν προφητικὸν λόγον (ton prophētikon logon). As such, the construction almost surely has the force “The prophetic word is (more certain/altogether certain)—and this is something that we all have.” Many scholars prefer to read the construction as saying “we have the prophetic word made more sure,” but such a nuance is unparalleled in object-complement constructions (when the construction has this force, ποιέω [poieō] is present [as in 2 Pet 1:10]). The meaning, as construed in the translation, is that the Bible (in this case, the OT) that these believers had in their hands was a thoroughly reliable guide. Whether it was more certain than was even Peter’s experience on the Mount of Transfiguration depends on whether the adjective should be taken as a true comparative (“more certain”) or as an elative (“very certain, altogether certain”). Some would categorically object to any experience functioning as a confirmation of the scriptures and hence would tend to give the adjective a comparative force. Yet the author labors to show that his gospel is trustworthy precisely because he was an eyewitness of this great event. Further, to say that the OT scriptures (the most likely meaning of “the prophetic word”) were more trustworthy an authority than an apostle’s own experience of Christ is both to misconstrue how prophecy took place in the OT (did not the prophets have visions or other experiences?) and to deny the final revelation of God in Christ (cf. Heb 1:2). In sum, since syntactically the meaning that “we have confirmed the prophetic word by our experience” is improbable, and since contextually the meaning that “we have something that is a more reliable authority than experience, namely, the Bible” is unlikely, we are left with the meaning “we have a very reliable authority, the Old Testament, as a witness to Christ’s return.” No comparison is thus explicitly made. This fits both the context and normal syntax quite well. The introductory καί (kai) suggests that the author is adding to his argument. He makes the statement that Christ will return, and backs it up with two points: (1) Peter himself (as well as the other apostles) was an eyewitness to the Transfiguration, which is a precursor to the Parousia; and (2) the Gentile believers, who were not on the Mount of Transfiguration, nevertheless have the Old Testament, a wholly reliable authority that also promises the return of Christ.
  61. 2 Peter 1:19 tn Grk “paying attention” (the adverbial participle is either conditional [“if you pay attention”] or instrumental [“by paying attention”]; though there is difference in translation, there is virtually no difference in application). On a lexical level, “pay attention to” (προσέχω [prosechō]) does not, in a context such as this, mean merely observe or notice, but follow, give heed to, obey.
  62. 2 Peter 1:19 tn “To this” is a relative pronoun in Greek. The second half of v. 19 is thus a relative clause. Literally it reads “to which you do well if you pay attention.”
  63. 2 Peter 1:19 tn Grk “as”; ὡς (hōs) clauses after imperatives or implied commands (as here) make a comparison of what should be true (imperative) to what is true (indicative). This is the case even when the verb of the ὡς clause is only implied. Cf. Matt 6:10 (“may your will be done on earth as [it is] in heaven”); 10:16 (“be wise as serpents [are], and be as gentle as doves [are]”); 22:39 (“love your neighbor as [you already do] love yourself”).
  64. 2 Peter 1:19 sn The reference to the morning star constitutes a double entendre. First, the term was normally used to refer to Venus. But the author of course has a metaphorical meaning in mind, as is obvious from the place where the morning star is to rise—“in your hearts.” Most commentators see an allusion to Num 24:17 (“a star shall rise out of Jacob”) in Peter’s words. Early Christian exegesis saw in that passage a prophecy about Christ’s coming. Hence, in this verse Peter tells his audience to heed the OT scriptures which predict the return of Christ, then alludes to one of the passages that does this very thing, all the while running the theme of light on a parallel track. In addition, it may be significant that Peter’s choice of terms here is not the same as is found in the LXX. He has used a Hellenistic word that was sometimes used of emperors and deities, perhaps as a further polemic against the paganism of his day.
  65. 2 Peter 1:19 sn The phrase in your hearts is sometimes considered an inappropriate image for the parousia, since the coming of Christ will be visible to all. But Peter’s point has to do with full comprehension of the revelation of Christ, something only believers will experience. Further, his use of light imagery is doing double-duty, suggesting two things at once (i.e., internal guidance to truth or illumination, and OT prophecy about Christ’s return) and hence can not be expected to be consistent with every point he wishes to make.
  66. 2 Peter 1:20 tn Grk “knowing this [to be] foremost.” Τοῦτο πρῶτον (touto prōton) constitute the object and complement of γινώσκοντες (ginōskontes). The participle is dependent on the main verb in v. 19 (“you do well [if you pay attention]”), probably in a conditional usage. An alternative is to take it imperativally: “Above all, know this.” In this rendering, πρῶτον is functioning adverbially. Only here and 2 Pet 3:3 is τοῦτο πρῶτον found in the NT, making a decision more difficult.
  67. 2 Peter 1:20 tn The ὅτι (hoti) clause is appositional (“know this, that”). English usage can use the colon with the same force.
  68. 2 Peter 1:20 tn Verse 20 is variously interpreted. There are three key terms here that help decide both the interpretation and the translation. As well, the relation to v. 21 informs the meaning of this verse. (1) The term “comes about” (γίνεται [ginetai]) is often translated “is a matter” as in “is a matter of one’s own interpretation.” But the progressive force for this verb is far more common. (2) The adjective ἰδίας (idias) has been understood to mean (a) one’s own (i.e., the reader’s own), (b) its own (i.e., the particular prophecy’s own), or (c) the prophet’s own. Catholic scholarship has tended to see the reference to the reader (in the sense that no individual reader can understand scripture, but needs the interpretations handed down by the Church), while older Protestant scholarship has tended to see the reference to the individual passage being prophesied (and hence the Reformation doctrine of analogia fidei [analogy of faith], or scripture interpreting scripture). But neither of these views satisfactorily addresses the relationship of v. 20 to v. 21, nor do they do full justice to the meaning of γίνεται. (3) The meaning of ἐπίλυσις (epilusis) is difficult to determine, since it is a biblical hapax legomenon. Though it is sometimes used in the sense of interpretation in extra-biblical Greek, this is by no means a necessary sense. The basic idea of the word is unfolding, which can either indicate an explanation or a creation. It sometimes has the force of solution or even spell, both of which meanings could easily accommodate a prophetic utterance of some sort. Further, even the meaning explanation or interpretation easily fits a prophetic utterance, for prophets often, if not usually, explained visions and dreams. There is no instance of this word referring to the interpretation of scripture, however, suggesting that if interpretation is the meaning, it is the prophet’s interpretation of his own vision. (4) The γάρ (gar) at the beginning of v. 21 gives the basis for the truth of the proposition in v. 20. The connection that makes the most satisfactory sense is that prophets did not invent their own prophecies (v. 20), for their impulse for prophesying came from God (v. 21).sn No prophecy of scripture ever comes about by the prophet’s own imagination. 2 Pet 1:20-21, then, form an inclusio with v. 16: The Christian’s faith and hope are not based on cleverly concocted fables but on the sure Word of God—one which the prophets, prompted by the Spirit of God, spoke. Peter’s point is the same as is found elsewhere in the NT, i.e., that human prophets did not originate the message, but they did convey it, using their own personalities in the process.
  69. 2 Peter 1:21 tn If, as seems probable, the “prophecy” mentioned here is to be identified with the “prophecy of scripture” mentioned in the previous verse, then the Greek term ἄνθρωποι (anthrōpoi, “men”) would refer specifically to the human authors of scripture, who (as far as we know) were all men. Thus “men” has been used here in the translation. If, on the other hand, the “prophecy” mentioned in the present verse is not limited to scripture but refers to oral prophecy as well, then women would be included, since Joel 2:20 specifically mentions “sons and daughters” as having the ability to prophesy, and the NT clearly mentions prophetesses (Luke 2:36; Acts 21:9).
New English Translation (NET)

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

Psalm 119:97-112

מ (Mem)

97 O how I love your law!
All day long I meditate on it.
98 Your commandments[a] make me wiser than my enemies,
for I am always aware of them.
99 I have more insight than all my teachers,
for I meditate on your rules.
100 I am more discerning than those older than I,
for I observe your precepts.
101 I stay away[b] from every evil path,
so that I might keep your instructions.[c]
102 I do not turn aside from your regulations,
for you teach me.
103 Your words are sweeter
in my mouth than honey![d]
104 Your precepts give me discernment.
Therefore I hate all deceitful actions.[e]

נ (Nun)

105 Your word[f] is a lamp to walk by,
and a light to illumine my path.[g]
106 I have vowed and solemnly sworn
to keep your just regulations.
107 I am suffering terribly.
O Lord, revive me with your word.[h]
108 O Lord, please accept the freewill offerings of my praise.[i]
Teach me your regulations.
109 My life is in continual danger,[j]
but I do not forget your law.
110 The wicked lay a trap for me,
but I do not wander from your precepts.
111 I claim your rules as my permanent possession,
for they give me joy.[k]
112 I am determined to obey[l] your statutes
at all times, to the very end.

Footnotes:

  1. Psalm 119:98 tn The plural form needs to be revocalized as a singular in order to agree with the preceding singular verb and the singular pronoun in the next line. The Lord’s “command” refers here to the law (see Ps 19:8).
  2. Psalm 119:101 tn Heb “I hold back my feet.”
  3. Psalm 119:101 tn Heb “your word.” Many medieval Hebrew mss read the plural.
  4. Psalm 119:103 tn Heb “How smooth they are to my palate, your word, more than honey to my mouth.” A few medieval Hebrew mss, as well as several other ancient witnesses, read the plural “your words,” which can then be understood as the subject of the plural verb “they are smooth.”
  5. Psalm 119:104 tn Heb “every false path.”
  6. Psalm 119:105 tn Many medieval Hebrew mss read the plural (“words”).
  7. Psalm 119:105 tn Heb “[is] a lamp for my foot and a light for my path.”
  8. Psalm 119:107 tn Heb “according to your word.”
  9. Psalm 119:108 tn Heb “of my mouth.”
  10. Psalm 119:109 tn Heb “my life [is] in my hands continually.”
  11. Psalm 119:111 tn Heb “for the joy of my heart [are] they.”
  12. Psalm 119:112 tn Heb “I turn my heart to do.”
New English Translation (NET)

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

Proverbs 28:17-18

17 The one who is tormented[a] by the murder[b] of another will flee to the pit;[c]
let no one support him.
18 The one who walks blamelessly will be delivered,[d]
but whoever is perverse in his ways will fall[e] at once.[f]

Footnotes:

  1. Proverbs 28:17 tn The form is the Qal passive participle. The verb means “to oppress; to wrong; to extort”; here the idea of being “oppressed” would refer to the burden of a guilty conscience (hence “tormented”; cf. NAB, NRSV “burdened”). Some commentators have wanted to emend the text to read “suspected,” or “charged with,” or “given to,” etc., but if the motive is religious and not legal, then “oppressed” or “tormented” is preferred.
  2. Proverbs 28:17 sn The text has “the blood of a life”; blood will be the metonymy of effect for the murder, the shedding of blood.
  3. Proverbs 28:17 tn The verse is cryptic; it simply says that he will “flee to the pit.” Some have taken the “pit” to refer to the place of detention for prisoners, but why would he flee to that place? It seems rather to refer to death. This could mean that (1) since there is no place for him to go outside of the grave, he should flee to the pit (cf. TEV, NLT), or (2) he will be a fugitive until he goes to the grave (cf. NASB, NIV, NCV, NRSV, CEV). Neither one of these options is easily derived from the text. The verse seems to be saying that the one who is guilty of murder will flee, and no one should assist him. The meaning of “the pit” is unresolved.
  4. Proverbs 28:18 tn The form is the Niphal imperfect of יָשַׁע (yashaʿ, “will be saved”). In all probability this refers to deliverance from misfortune. Some render it “kept safe” (NIV) or “will be safe” (NRSV, TEV). It must be interpreted in contrast to the corrupt person who will fall.
  5. Proverbs 28:18 tn The Qal imperfect יִפּוֹל (yippol) is given a future translation in this context, as is the previous verb (“will be delivered”) because the working out of divine retribution appears to be coming suddenly in the future. The idea of “falling” could be a metonymy of adjunct (with the falling accompanying the ruin that comes to the person), or it may simply be a comparison between falling and being destroyed. Cf. NCV “will suddenly be ruined”; NLT “will be destroyed.”
  6. Proverbs 28:18 tn The last word in the verse, בְּאֶחָת (beʾekhat), means “in one [= at once (?)].” This may indicate a sudden fall, for falling “in one” (the literal meaning) makes no sense. W. McKane wishes to emend the text to read “into a pit” based on v. 10b (Proverbs [OTL], 622); this emendation is followed by NAB, NRSV.
New English Translation (NET)

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

11/26/2021 DAB Transcript

Daniel 2:24-3:30, 1 Peter 4:7-5:14, Psalms 119:81-96, Proverbs 28:15-16

Today is the 26th day of November welcome to the Daily Audio Bible I am Brian it is great to be here with you today. Today is my daughter China’s birthday. Her very first birthday as a mom. And she is mommy to our beautiful granddaughter Reagan whom we are smitten with. So, happy birthday China on this lovely Friday. And typically, it’s this day, this day we call black Friday, this big shopping day. It’s sort of like the first day, although it’s not, right? I mean, it’s not but it’s just this is day I guess that you start really really focusing on and paying attention to the fact that Christmas is really just a…just a few weeks away, like less than a month away, right? This is the 26th of November and Christmas is 25th December. So, it is definitely gets more busy and everything but what a wonderful thing that we get to celebrate and enjoy this season together as we continue our journey. And our journey takes us back into the book of Daniel. And we began the book of Daniel yesterday and will continue for today reading from the New English Translation this week. Daniel chapter 2 verse 24 through 3 verse 30.

Commentary:

Okay. So, we just concluded first Peter. So, this…this letter, not a superlong letter. Obviously, we read it in a couple of days. We’ve reached the conclusion and it should have been observable that this idea of long-suffering or endurance is practically on every page. It’s a theme that keeps coming up and will continue all the way until the very very end of the Scriptures, where endurance really is one of the central points of the final book of the Bible. And we’ve mentioned, we’ve said this endurance is an irreplaceable piece of our faith journey and that the Scriptures in the New Testament are going to kind of reiterate that over and over and over. But what were they and enduring? We know that they were enduring…enduring marginalization and persecution would break out here and there but why is practically every letter that we are encountering instructing or encouraging the receiver of the letter to endure? Basically, we’re in the Roman Empire. These letters are being written from within the Roman Empire and let’s remember that it was the Roman empire that executed Jesus. We know that the Jewish people were complicit. Like, we have the story in the gospels, but it was Rome that executed Jesus in order to stave off any possibility of any type of uprising. And at this point, it wasn’t illegal to be a Christian in the Roman Empire. The society of the Roman Empire was polytheistic, which essentially means the worship of many gods or the understanding that there are many gods. So, worshiping Jesus as a deity, that’s not…not a problem. You can worship whatever God you want because the gods were…were involved in all different aspects of life. And, so, maybe there’s this God that you need to do this thing and this Goddess that you need to do that thing. And, so, it’s not unusual. It wasn't…it wouldn’t have been unusual for people to be worshiping Jesus, although He would have been a God that wasn’t like an ancient God of theirs. Where it gets sticky is that you can worship whatever God you want in the Roman Empire, but the gods of the Empire, the ones that made the Empire great, everybody in the Empire had to worship those gods because those were the gods providing the stability of the Roman Empire. And, so, obviously Christians wouldn’t do that, and that made them stand out because this is part of public life. So, in this case, the Christians looked more like the Hebrews, the Jewish people because Jews also wouldn’t worship the gods of the Empire. But the Jewish people, they had a bit of covering. They sort of had an exemption. They were a people who were practicing of an ancient religion, Judaism. They had always been worshiping this way. They had always been separate. There never had been mixture. They were known for worshiping their God, the God of Israel. So, they were marginalized and didn’t have all of the rights of a citizen but they were allowed to…to just worship their god and not have to intermingle into Roman culture, basically, as long as they kept their act together, which is why we see like the Sanhedrin working together with the Romans to get Jesus killed. It made them look like they were turning over a terrorist to be executed who was going to cause an uprising because they thought He was a king. So, it would look good. It would keep Rome off their backs. We remember reading the story of Jesus trial and the high priest saying, “it’s better for one man to die than for all of us to get wiped out.” And, so, we can see how this all worked. For a while, Christians were mostly Jews. Infact for a while Christians who were not called Christians, they were either called followers of the way or Nazarenes, were only Jews. And, so, Christian’s kind of had the same past that the Jews had, because it does seem like they were part of the same thing. Once the Jews fully rejected Jesus and rejected His followers. Now you have this kind of newly evolving religion as it looks emerging in the Empire. And, so, everyone’s like, “that’s cool but you have to worship the gods of the Empire”, because as time went on more and more Gentiles, more and more Romans were coming into the faith, and they were not gonna be allowed to stop worshiping the gods of the Empire that they had always worshiped. And, so, therefore the tension and the need to endure. Not just endorse some kind of physical suffering, but to ensure the whole process as this is all getting worked out. And, so, this is why we see this theme of endurance happen so often as we move through the letters that are found in the New Testament. And this is why we can see instructions about it, instead of, “just hang in there”, you know, “have a stiff upper lip. Just don't…just ignore people who are saying bad things about you.” Instead, they were instructed, you are partaking in the suffering of Jesus. This is a posture. This is a lifestyle. This is a way to be in the world, understanding that you have the name of Jesus. You are saved forever no matter what bigotry you face no matter what slander comes your way no matter what physical oppression comes your way, endure because you are a witness for the truth of Jesus, and you are secure. No one can take your soul from you. And, so, we see why they would be saying this, and we can see how they would be stereotyped, and we can see why they are encouraged to fly above the stereotype because you’re not gonna just be able to beat a stereotype with words. You’re gonna actually have to show a life that people can look at a go, “ahhh…I know them, they aren’t that. What…what’s being said, that’s not true, that’s not how they are.” To actually be different instead of just talking different. And if you’re curious about like what…what does that marginalization actually look like? We’ve talked about it so many times. But what were people actually saying that would stereotype believers in Jesus. There’s actually a description that has been preserved, written by a man named minutia’s Felix. I think if I remember right, sometime in the late second century. So, like maybe in like the 180s. So, just imagine you’re a believer, and hopefully you don’t have to imagine that. Just pay attention to the fact that you are a believer, you are in some kind of congregation with other believers, you have a certain way of conducting worship, certain things that you do like maybe taking communion or singing hymns. The kinds of things that we recognize even in churches today. We…we understand the rituals of our faith. And not listen to this description of Christians by a Roman observing Christians and buying into the stereotypes. So, Felix says, “they know one another by secret marks and insignia and they love one another, almost before they know one another.” Now, we could stop there and go, “I’m not so sure about the secret marks but the love part, that’s what we’re going for. But let me continue. “Everywhere also, there is mingled among them a certain religion of lust and they call one another promiscuously brothers and sisters that even a not unusual debauchery may by the intervention of that sacred name become incestuous”, right? Super old language, but the idea of calling each other brother and sister and feeling like you’re a part of the family of God, that was viewed as secret meetings, secret hand signals, secret insignia, lust, incestuous lust through this Savior because now their loving their brother and sister. So, you see that…the things that even today that we take for granted in our faith, how easily they can be misinterpreted. Let me continue on. “I hear that they adore the head of an ass, that basest of creatures consecrated by I know not what silly persuasion, a worthy and appropriate religion for such matters. Some say that they worship the virilia of their pontiff and priest.” Virilia is not a word we use now, but we’re talking about…well you can guess what we’re talking about. They’re being accused of worshiping the genitals of their priest. “And they adore the nature, as it were, of their common parent.” Because they would say, maybe “father” to their priest. Now we have father, brothers, and sisters. This is an entirely incestuous religion. That’s where the stereotype is going. But wait there’s more. If that…if that weren’t a horrible enough stereotype. It continues. “Suspicion is applicable to secret and nocturnal rights and he who explains their ceremonies by reference to a man punished by extreme suffering for His wickedness and to the deadly wood of the cross appropriates fitting altars for reprobate and wicked men that they may worship what they deserve.” These are the kinds of things that were being said about our brothers and sisters, right? Alright, I just said our brothers and sisters and we all know we’re talking about. We see how the stereotypes went. You start thinking those kinds of things about people, you start thinking, “yeah, they worship their pastors’ genitalia, they have secret insignia there are other descriptions of Christians actually eating human flesh and maybe killing and eating. The way stereotypes spread around. This is how the stereotype went around communion. This is the kind of stuff that we’re talking about when we’re talking about stereotyping and what the early believers are instructed to endure and…and rise above that. If somebody thinks you’re eating human flesh in some kind of ritual and your worshiping the genitals of your priest and you have all of the stuff going on, it’s pretty hard to combat that unless you’re just not that, and it can be seen that you’re just not that. And this is why they are told to endure and why it’s an important lesson for us today. We don’t have quite the same type of marginalization for most of us, although there are things going on the world today that…oh…are really really difficult to see. And, so, much of that is carried out through stereotyping. And they were told to endure. And we are being told to rise above it and fly higher than it and just not be what the stereotype is. That is so important right now for the body of Christ because so often we’re playing into the stereotypes by just being at war with ourselves. But let’s just make it is simple as possible. If these letters had not sufficiently encouraged our brothers and sisters, our spiritual ancestors in the first century, had they not endured we wouldn’t be here talking. We may very well be worshiping the gods of some empire somewhere. And it’s easy for us to say, “well this is the last generation, these are the end times, it’s all going down because every generation says that.” But our endurance is actually what keeps the story going forward. And should there be another say five centuries out in front of us or fifty centuries out in front of us, how will this story continue if we do not endure now, if we do not stay true now? And, so, let's…let’s carry that with us as we continue our journey through the rest of the Bible. But let’s carry that with us as we move through the holiday season and let’s carry it with us every day of our lives, that our actions, that what we do actually does matter, that we are a living testimony and we overcome a stereotype by not being it. We overcome by the blood of the lamb and the word of our testimony.

Prayer:

Father, we invite You into that. We have confessed many times as we have come before You that endurance is one of the…one of the things that are not on our short list of things we love to do. And we fail at it all the time because we forget that there’s a reason for it. Help us to remember that there’s a reason for it. It builds strength within us. But it is also us standing in the face of whatever may be flying in our direction and holding true to the gospel. Holy Spirit come into this we pray in the name of Jesus. Amen.

Announcements:

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

It’s Black Friday. So, there’s all of that going on around here. And we have been talking about some of the brand-new resources that are available.

For example, our brand-new Christmas album that releases on the 1st of December but is available for preorder now. And when you preorder the album you get the first three tracks with the other seven just showing up like magic on your device on the first of December. This new Christmas recording is produced and arranged and performed by my son Maxwell of Daily Audio Bible kids fame. He did Daily Audio Bible kids for many years after China moved forward toward Chronological and some of the other things that she’s done over the years. Max seems to be our child that is walking in his father’s footsteps toward a vocation in the music industry. And he has been working so hard on that his entire childhood. He blows me away to be honest. He has far outpaced me as a pianist. He is a fantastic player and arranger. And, so, he’s well on his way. And it’s so thrilling to be able to offer this and remember talking to him about it back in the springtime and to create an atmosphere, to create the kind of album that you want to listen to while your unwinding, while kind of the day is unwinding at Christmas time. Maybe the way I always picture it because the way I always do this kind of thing is to shut the lights off in the house and just leave the Christmas lights on on the tree and we have a little village and that kind of stuff and just…just let that set the atmosphere. This record really fits the bill as a soundtrack for that time. So, the album is called Christmas Time. It’s by Maxwell Hardin. You can find it available for preorder on the iTunes store for Apple devices and the Amazon music store for those associated devices. So, I hope you can check it out and I hope it can bring an atmosphere of calm and contemplation and thoughtfulness and reflection in this holiday season.

Also, it's…it’s Black Friday so the Daily Audio Bible Christmas box for 2021 is now available. This year we are including a copy of the God of Your Story, which is a written companion, the perfect written companion to the Daily Audio Bible. We’re also including our Daily Audio Bible Journal 3.0, the Global Campfire candle that indeed smells like a campfire, fills the room with that sort of aroma. And that can be used all year long to just remind us, we’re not alone. We’re sitting around the Global Campfire together. We’re all over the world. Maybe we won’t see each other, but that does not mean we’re not connected in spirit because we are, and we’ve been traveling throughout this year with tens of thousands of our brothers and sisters around the Global Campfire. And, so, the Global Campfire candle brings the aroma into the room. We also have our Daily Audio Bible Christmas Ornament for 2021. So, it says Daily Audio Bible 2021 on it and the word for the year which has been “Mend”. That ornament is available only in the Daily Audio Bible Christmas box each year. Then you also will have your choice of fresh roasted DAB blend coffee from our Windfarm brand that we roast at altitude in the Rocky Mountains of Colorado and then ship fresh to you. If you are a tea drinker, you can choose our…this year we’re…we’re offering our honey Bush and rooibos tea, which is one of our most popular. So, you can choose either Windfarm coffee or Windfarm tea for the box. Also included is a Global Campfire pop socket, 2 Global Campfire stickers, five…a series of five Global Campfire postcards. Of course, they can be used as postcards and sent anywhere. But they’re a series of five. They’re beautiful. They can be set around in places to remind us to pray for one another and be together in community as we’re taking the journey. And then a mystery item from the vault will also be included in every box while supplies last.

And then the other resource that makes a very very wonderful Christmas present would be Promised Land, photographs from the land of the Bible, which is a beautiful coffee table book that has photographs from the land of the Bible curated from nine different seasons in the land and then printed to exacting specifications. It is a beautiful book. And when we were just putting it all together I just decided if we’re going to do this I want this to be excellent, truly a beautiful thing. And it is a beautiful thing printed on beautiful matt art paper. It's…it’s lovely.

So, you can find at Christmas Time, the new album in the iTunes Store or the Amazon music store. You can find the Daily Audio Bible Christmas box in the Daily Audio Bible Shop in the Christmas category. And you can find Promised Land, photographs from the land of the Bible in that same section, the Christmas section in the Daily Audio Bible Shop and I hope you get a chance to check it out.

If you want to partner with the Daily Audio Bible, thank you. If this mission to continue to read the Bible, the scriptures fresh every day and offer it to anyone in the world any time of day or night freely and to build community around that rhythm so that we know we are not alone in this endeavor. We’re doing this as brothers and sisters all over the world. If that has been meaningful and life-giving to you then thank you for your partnership as we approach the end of the year. Thank you so much. We wouldn’t be here if we were not in this together. And, so, thank you. There is a link on the homepage, at dailyaudiobible.com. 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, that’s 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:

Hello friends this is Alisa from Colorado. I called in a couple months ago asking for prayer for my taste and smell to get better and I just want to thank you so much for those of you who prayed for me because it is slowly improving. So, praise God for that. Today I just wanted to ask for prayer because since I called, I found out that I have stage four kidney disease and my kidneys are quickly failing and the doctors don’t know why. And I actually need a transplant as soon as possible. S0, I’m only 30 years old. I have a 3-year-old daughter. And, so, as you might imagine this time’s pretty scary for me and my family. So, I just need prayer that we find the perfect donor match for my body and that the Lord has His way. I do trust Him, and I do know that He’s going to get a glory through this but it’s just a scary time. I did want to say to Blind Angel that I do relate with you. So, I to pray for you, And I’m also blind. So, we’re in this together sister. And I just want you to know I love you and I pray for you. Thank you so much for all of your prayers in advance. God bless you all and I hope you have a very happy Thanksgiving.

Good morning my DAB family this is Judy from Georgia. Today I want to thank Brian Hardin for that beautiful book, that Promised Land. I was looking at all the pictures and imagining that I was there, or I could see when the apostles were traveling through spots and just awestruck by how far they walked and how much they went through. It’s just beautiful. And then today, Tuesday November 23rd you mentioned about Maxwell having an album. So, I went I listened to some of the tunes that were available to listen to and preordered it and then I got the three songs right away and it is beautiful. So, thank you Brian and Maxwell for brightening my day and my Christmas season. I love you all. Thank you for this platform. I am very grateful. God bless you. Goodbye.

Good morning, DABbers Marjorie from New Mexico. I’m calling in prayer request. I have a younger sister she just turned 47. She married her husband when she was 15 because she became pregnant. And I don’t know how to put this but he…he was the devil in disguise. Well anyway, long story short he had an extramarital affair, and he got the woman pregnant, and this was in 2014. Well, my sister divorced him. He…he had been abusive throughout their marriage. Anyway, they still live together in the same house. She says they’re sleeping in separate beds, but he’s controlled her her whole life. He’s kept her from my mother and I. And now we’re back in contact but we have to hide to talk because if he finds the messages, he will go off. But my sister denies that he’s in control of he. But then the next breath she’ll say that…that…that she is afraid, that she doesn’t want him to find out. And I said OK but why would…why would it matter? Anyway, just pray for her to…to come to Jesus and to know Jesus and to allow her to leave that…that abusive relationship. I know their divorced. She says that they’re separate but she tells me lies because __ she’ll contradict what she just said. So, I just ask for prayer for her. Her name is Crystal. Thank you, DABbers…

Hello. Good morning family this is Hope in Nebraska. It is November 23rd. I would just like to share with you the mighty works of God in my life. When I was two years old my older sister was taken away, adopted by another family member. And…and let’s fast forward 41 years that God has brought her back into our life and my heart just rejoices…it rejoices. Yes. And I would like to say that God is doing a mighty work in your life and that he loves you So much. I pray for the renewal of your spirit, that as it says in Numbers chapter 6 verse 24 through 26 that the Lord bless you and keep you, the Lord make His face shine on you and be gracious to you, the Lord turn His face toward you and give you peace. And I say this in the name of your son Jesus Christ. Amen.

Hey there Daily Audio Bible family this it’s John calling from Bethlehem PA I hope you’re doing well. Today is the 23rd of November and I just got through listening to the prayer requests or the program from today and listening to their requests for today’s program and then transcribing the prayer requests and I wanted to thank Work in Progress in California for being just an awesome example of light and life and hope in the world for your friend Marlene that you’ve come to know over the course of time from frequent visits to the…the grocery outlet there in your neighborhood. And I wanted you to know work in progress that I am praying for Marlene, thanking God for how He’s treated her and His hand His healing hand in her life with regard to the cancer that she’s overcome through Him, I’m certain. And of course, so sorry to hear about the loss of her husband tragically in the motorcycle accident. So, yeah brother, I’m here with you lifting her up as well and will be…will be keeping her in mind. And then I also wanted to just thank His Girl Warrior from Alabama for calling in. And I’m praying for the salvation of your family your parents and your brothers. And, so, I’m lifting Shane and Joshua and Benjamin and Normie…and Norman and Becky along with Madis, Manesis, Brianna and Riley up and thank you sister for again for being a shining example of Jesus light and life in the world. Keep on doing your thing. They’ll see you and you’re a testimony to God’s greatness. I love the family. Take care. Bye-bye.

The Daily Audio Bible Reading for Friday November 26, 2021 (NIV)

Daniel 2:24-3:30

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

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

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

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

Daniel Interprets Nebuchadnezzar’s Dream

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

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

Daniel’s Friends Are Tested

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

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

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

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

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

God Delivers His Servants

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

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

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

Footnotes:

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

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1 Peter 4:7-5:14

Service, Suffering, and Judgment

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

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

Leading and Living in God’s Flock

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

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

Final Greetings

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

Footnotes:

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

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Psalm 119:81-96

כ (Kaf)

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

ל (Lamed)

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

Footnotes:

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

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Proverbs 28:15-16

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

Footnotes:

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

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