Month: May 2022

Posted on

05/26/2022 DAB Transcript

2 Samuel 9:1-11:27, John 15:1-27, Psalms 119:49-64, Proverbs 16:1-3

Today is the 26th day of May welcome to the Daily Audio Bible I am Brian it’s great to be here with you today and every day. Great to be here with you for another day and another step forward on the adventure that we embarked on all these months ago. Doesn’t seem like that long ago but we’re approaching the end of our fifth month together. So, it’s been a while and we’ve covered a lot of ground together and we have so much yet in front of us. And, so, let’s dive in for today. We’re reading from the New English Translation this week and we move ourselves back into the book of second Samuel. Today, chapters 9, 10, and 11.

Commentary:

Okay. We met David when he was a shepherd boy, and we followed his life all the way until he is now the King of Israel. We met him in first Samuel. We’re following along with his life and reign as king in second Samuel. And if we look back at the trajectory, David has been a humble person well aware of his utter dependence upon God. He has had to be a fugitive. He’s had to be on the run. He’s had to grow up quick. He has had to deal with becoming a celebrity like a national hero overnight with no training for that. And he’s done well, and we began to read today that David was thinking about Saul’s family and found out that his beloved Jonathan had a son named Mephibosheth. And, so, he restores the lands that Saul owned to his family, to Mephibosheth and invites him around the King’s table. Everything is going well and then we turn a corner today and then things are not going well at all. And unfortunately, there never really going to go well again for David, at least in terms of his family. So, David doesn’t go to war. Sends the Army out with Joab. He gets up from a nap, looks out over the city from his palace roof, and sees Bathsheba bathing and she’s beautiful and he desires her, and he inquires about her, and he finds out who she is and she is the wife of Uriah the Hittite. Uriah is one of the top warriors that David has. In fact, when we get a little bit further into the story we will see the mighty men of David, the elite heroes listed and when we read that list of names will find Uriah the Hittite. So, this isn’t just somebody David doesn’t know. This is somebody fiercely loyal to David and Uriah believes that the king is fiercely loyal to him and to God. He knows this when he calls for Bathsheba. And, of course, you don’t get summoned to the king and not go. And, so, she comes, and the result is a pregnancy which is a problem. David’s character and integrity are the things that the people have been watching and that has drawn him to them. And now this? How do you defend this? Ironically, he tried to do what still happens today, a giant cover-up, right? So, he sends for Uriah from the battle lines thinking he’ll bring him home, give him a little bit of a break, a little furlough, he can go home. He and Bathsheba can have relations together and then this whole thing can maybe go away and only he and Bathsheba know about this. It’s just that all the sudden when Uriah gets back and meets with the king Uriah starts looking more like King David than King David does. Its Uriah’s character and integrity that won’t allow him to go have the comforts of home while everybody else is sleeping on the ground and in battle. Uriah has watched this kind of behavior from his own king, the one he is loyal to, which puts David into an even worse predicament, and he makes a very evil decision. He sends Uriah back into battle and Uriah has to carry his own death warrant back to the general, back to Joab. Like, he’s carrying a letter from the King and the contents of the letter are instructions for how to get Uriah killed which Joab obeys. And Uriah is killed because he was faithful, because he had integrity, because he was loyal, and because King David needed to cover up what he had become. This is a turning point. David indeed brings Bathsheba to be his wife after Uriah the Hittite has been killed and is dead and she has mourned for him. She is pregnant. We’ll have to see about that in the coming days. But David looks more like Saul than David in this moment. And in David’s family respect is lost. Things won’t be the same in David’s family anymore and we will see that very very much unfold before us. But this is sort of the moment, at least in the scriptural account of David’s life, this is the time, the moment that things change, which doesn’t mean that all the sudden David is turned into a bad man, he’s evil now and everything that he does is evil. That’s not the case. It’s just what David is chosen to do here can certainly be forgiven, but there are certainly repercussions. And there is much for us to learn and that alone. But there is much for us to observe and learn as we go forward.

Prayer:

Father, we thank you for your word. And we reach this point. It’s kind of a down moment as we watch King David do what King David did. And as we move through the next days we’ll see the effects that this has. And as we watch this Holy Spirit, we invite you to help us self-examine. Maybe none of us have the kind of story that we’re talking about today. Very likely none of us have the kind of power to pull off what David was trying to do. Like anybody can have an adulterous affair of some sort. It’s another thing to take by force or by power another man’s wife when she very likely has no choice in the matter. It’s another thing to be conniving and try to find a way to make a cover-up that ends up resulting in like military murder. Very unlikely that any of us have that kind of power. But it’s really a matter of scale because all of these things begin in the heart before they are ever enacted with our bodies. They are decided in our thoughts and then they become our words and deeds. And we can be moving along walking a narrow path and make a decision that takes us thousands of miles away from that path. And we need your Holy Spirit’s guidance. We need your guardianship over us. We need to be protected. We need to see what’s going on before we make catastrophic mistakes in our lives as we’ve witnessed today. And, so, come Holy Spirit. We humble ourselves before you. We open ourselves to you. Our hearts and our hands, our very lives are open to you. Nothing is hidden from you, and nothing is off limits to you. Come Holy Spirit and lead us into the truth. We ask this in the name of Jesus. Amen.

Announcements:

dailyaudiobible.com, that is a home base, home of the Global Campfire. It’s where you find out what’s going on around here. The Daily Audio Bible app is that in the palm of your hand. So, check that out. You can get the app wherever the app store connected to your device is.

Check out the Community section. Get connected in any way that you want to.

Check out the Daily Audio Bible Shop. There are resources for the journey that we are on together.

And if you want to partner with the Daily Audio Bible, if the mission to continue day by day step-by-step working our way through the Scriptures in community is a life-giving thing to you, then thank you for your partnership. 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 anywhere in the world or there are a number of numbers that you can call. In the Americas 877-942-4253 is the number. If you are in the UK or Europe 44-20-3608-8078 is the number to dial. And if you are in Australia or that part of the world 61-3-8820-5459 is the number to call.

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:

Ethan, Ethan in Phoenix I just listened to your call, and I know you touched so many hearts today and I just want you to know…this is One Penny Saved in southwest Missouri, and you did such an amazing thing to call in today not just for yourself but for all of us listeners. I was so touched. I have so many issues in my past. I have so many titles, you know? It doesn’t matter what the title of your so called hang up is. It is what Satan is using to destroy you. And, so, I just claim authority in the name of Jesus that whatever it is that Satan is using to destroy Ethan, I claim authority over that right now. In the name of Jesus, I claim authority over that. Ethan you just stay in the word. I have had so many of the titles to try to destroy me, but I stayed in the word through Daily Audio Bible. I have had so many titles in the past 15 years, but I am free. And you just stay absorbed in the word and you will find that freedom. I love you. I’m praying for you.

Good morning, everybody this is Stew from Irvine CA I’m calling to first give thanks to Brian Hardin, his entire family, and all those who work behind the scenes to make the Daily Audio Bible a part of our daily lives. It’s an incredible blessing to be able to have this presentation of God’s word each and every day and I feel very blessed to be able to partake in that with each and every one of you. I wanted to give thanks to those who also call in on regular basis, Victoria Soldier, and Blind Tony and so many others. You guys bless us with your continued prayers and your encouragement. We thank you for that. I wanted to pray this time as well and ask for prayers for Terry the Trucker and all of those who are involved in transportation of goods and services across the nation and all around the world but certainly here in America and I think that that’s something that they are encountering…they are encountering some significant challenges these days. So, we are in strength reducing times and this is a time when we can all gather and pray for one another lift one another up and encourage one another. And, so, I certainly offer my prayers to Terry and also ask for prayers for my wife who sometime between Thanksgiving and Christmas the last year she started to exhibit some serious challenges and mental illness and she’s very depressed. She has been so. She’s not able to do anything with the family other than to be cared for. So, I’d ask for your prayers for her and thank you everyone for that. And I am so happy to be part of this family. Take care.

Good morning Daily Audio Bible family this is Samuel from Texas it’s Monday the 23rd and, you know, I’m reaching out. I haven’t left a prayer request since I think last summer. The past year has been a lot of trials coming, you know? I made a compromise in my recovery too choose a specific way of recovery that isn’t usually taken, you know? It involved a medication that was used as like a maintenance and currently I, after a year of just feeling empty and not feeling any emotions other than numbness and anger and losing a lot of significant things in my life I just decided I would bite the bullet and I’m seven days into a detox right now. And I’m just reaching out to my Daily Audio Bible family ‘cause y'all have been like the only consistent Christians in my life and I don’t even see y’all’s faces. And it’s so beautiful. So, I just knew that I could get on here and trust y'all. I know I could get on here and ask for prayer and I know that people all around the world would be praying. And for a long time, you know, taking these medications and calling it recovery just silenced my voice. It’s silenced my testimony. It silenced who I was. You know, it distracted me from my real purpose. And yeah, that’s why I’m here, because I know that there’s a lot more than what I’m experiencing over the past year, and I know the Lord is faithful. I love you guys. Thank you for letting me share. I’m praying for y'all. I honor y'all. And thank you Brian.

Dear DAB family this is your sister Ashley from California and My Heart Belongs to Jesus from Minnesota and Christy, the other Christy, from Kentucky you may have been responding to that beautiful nurse mom in soccer coach, her call for prayer, but you all encouraged my heart. Thank you. To that wonderful mom who is overwhelmed, has an adult child who lives with her parents and a whole circus, I just want you to know you’re not alone. Your love towards your daughter may not be appreciated now but I will say thank you for her. I will be asking God to open her eyes to see, ears to hear, and a heart soften to see His goodness flowing through you. I have to tell this to myself, but this is a season, and it will pass. I’m going to pray with you. Dear Lord thank you for the DAB community. Thank you for these beautiful souls who reach out for support and those that bring it. Your faithfulness is demonstrated in their calls. Please bless my sister who is overwhelmed and give her the wisdom and peace to take things one step at a time. Remind her of the hope You offer. Help her to see a small glimpse of gratitude from those around her. Remind her she’s not alone. Lord, please bless the faithful sisters who called in on May 22nd. It’s in Jesus’ mighty name I pray. Amen. DAB family, I also need to ask you for prayer. So, not only are we working on my dad’s recovery and my grandmother being in the hospital again for her leukemia with an infection but my grandfather, my Papa Lee, is in the hospital now with pneumonia. So, please keep our family in prayer as it is really intense. But I just want to thank you all for your encouragement. I’ll talk to you soon.

Hey DAB family this is…my name is Moses I’m a long-time listener first time caller. I heard a gentleman’s call back on the 19th of May about his eye disease. I think his name was Daniel Robertson. Brother, I know exactly what you’re going through. I know exactly the anguish or the somber frustration. I have that same eye disease. I was diagnosed back in…when I was seven years old and, you know, it is…it’s kind of frustrating. I mean, you go to doctors every year, specialists who is…who tries to tell you, you know, what the limitation is, but I know I serve a limitless God. I know it’s just by His words it can all happen. You know, and there was some point in my life where I just constantly, that’s all I thought about. But I didn’t realize that every day that I wake up and every day I see my loved ones, people on the street people in the store, these are gifts, gifts of grace and mercy. I no longer pay attention to my disease. I pay attention to the beautiful things that God has surrounded me with. And that’s my advice to you. You guys stay up. Love God, love people.

Posted on

The Daily Audio Bible Reading for Thursday May 26, 2022 (NIV)

2 Samuel 9-11

David Finds Mephibosheth

9 [a] Then David asked, “Is anyone still left from the family[b] of Saul, so that I may extend kindness to him for the sake of Jonathan?”

2 Now there was a servant from Saul’s house named Ziba, so he was summoned to David. The king asked him, “Are you Ziba?” He replied, “At your service.”[c] 3 The king asked, “Is there not someone left from Saul’s family[d] that I may extend God’s kindness to him?” Ziba said to the king, “One of Jonathan’s sons is left; both of his feet are crippled.” 4 The king asked him, “Where is he?” Ziba told the king, “He is at the house of Makir son of Ammiel in Lo Debar.”

5 So King David had him brought[e] from the house of Makir son of Ammiel in[f] Lo Debar. 6 When Mephibosheth son of Jonathan, the son of Saul, came to David, he bowed low with his face toward the ground.[g] David said, “Mephibosheth?” He replied, “Yes, at your service.”[h]

7 David said to him, “Don’t be afraid, because I will certainly extend kindness to you for the sake of Jonathan your father. I will give back to you all the land that belonged to your grandfather Saul, and you will be a regular guest at my table.”[i] 8 Then Mephibosheth[j] bowed and said, “Of what importance am I, your servant, that you show regard for a dead dog like me?”[k]

9 Then the king summoned Ziba, Saul’s attendant, and said to him, “Everything that belonged to Saul and to his entire house I hereby give to your master’s grandson. 10 You will cultivate[l] the land for him—you and your sons and your servants. You will bring its produce[m] and it will be[n] food for your master’s grandson to eat.[o] But Mephibosheth, your master’s grandson, will be a regular guest at my table.” (Now Ziba had fifteen sons and twenty servants.)

11 Ziba said to the king, “Your servant will do everything that my lord the king has instructed his servant to do.” So Mephibosheth was a regular guest[p] at David’s table,[q] just as though he were one of the king’s sons.

12 Now Mephibosheth had a young son whose name was Mica. All the members of Ziba’s household were Mephibosheth’s servants. 13 Mephibosheth was living in Jerusalem, for he was a regular guest at the king’s table. But both his feet were crippled.

David and the Ammonites

10 Later the king of the Ammonites died and his son Hanun succeeded him.[r] 2 David said, “I will express my loyalty[s] to Hanun son of Nahash just as his father was loyal[t] to me.” So David sent his servants with a message expressing sympathy over his father’s death.[u] When David’s servants entered the land of the Ammonites, 3 the Ammonite officials said to their lord Hanun, “Do you really think David is trying to honor your father by sending these messengers to express his sympathy?[v] No, David has sent his servants to you to get information about the city and spy on it so they can overthrow it!”[w]

4 So Hanun seized David’s servants and shaved off half of each one’s beard. He cut the lower part of their robes off so that their buttocks were exposed,[x] and then sent them away. 5 Messengers[y] told David what had happened,[z] so he sent them to the men who were thoroughly humiliated. The king said, “Stay in Jericho until your beards have grown again; then you may come back.”

6 When the Ammonites realized that David was disgusted with them,[aa] they[ab] sent and hired 20,000 foot soldiers from Aram Beth Rehob and Aram Zobah,[ac] in addition to 1,000 men from the king of Maacah and 12,000 men from Ish Tob.[ad]

7 When David heard the news, he sent Joab and the entire army to meet them.[ae] 8 The Ammonites marched out and were deployed for battle at the entrance of the city gate, while the men from Aram Zobah, Rehob, Ish Tob, and Maacah were by themselves in the field.

9 When Joab saw that the battle would be fought on two fronts, he chose some of Israel’s best men and deployed them against the Arameans.[af] 10 He put his brother Abishai in charge of the rest of the army[ag] and they were deployed[ah] against the Ammonites. 11 Joab[ai] said, “If the Arameans start to overpower me,[aj] you come to my rescue. If the Ammonites start to overpower you,[ak] I will come to your rescue. 12 Be strong! Let’s fight bravely for the sake of our people and the cities of our God! The Lord will do what he decides is best!”[al]

13 So Joab and his men[am] marched out to do battle with the Arameans, and they fled before him. 14 When the Ammonites saw the Arameans flee, they fled before his brother Abishai and went into the city. Joab withdrew from fighting the Ammonites and returned to[an] Jerusalem.

15 When the Arameans realized that they had been defeated by Israel, they consolidated their forces.[ao] 16 Then Hadadezer sent for Arameans from[ap] beyond the Euphrates River,[aq] and they came to Helam. Shobach, the general in command of Hadadezer’s army, led them.[ar]

17 When David was informed, he gathered all Israel, crossed the Jordan River,[as] and came to Helam. The Arameans deployed their forces against David and fought with him. 18 The Arameans fled before Israel. David killed 700 Aramean charioteers and 40,000 foot soldiers.[at] He also struck down Shobach, the general in command of the army, who died there. 19 When all the kings who were subject to Hadadezer[au] saw they were defeated by Israel, they made peace with Israel and became subjects of Israel.[av] The Arameans were no longer willing to help the Ammonites.

David Commits Adultery with Bathsheba

11 In the spring of the year, at the time when kings[aw] normally conduct wars,[ax] David sent out Joab with his officers[ay] and the entire Israelite army.[az] They defeated the Ammonites and besieged Rabbah. But David stayed behind in Jerusalem.[ba] 2 One evening David got up from his bed and walked around on the roof of his palace.[bb] From the roof he saw a woman bathing. Now this woman was very attractive.[bc] 3 So David sent someone to inquire about the woman. The messenger[bd] said, “Isn’t this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?”

4 David sent some messengers to get her.[be] She came to[bf] him and he went to bed with her.[bg] (Now at that time she was in the process of purifying herself from her menstrual uncleanness.)[bh] Then she returned to her home. 5 The woman conceived and then sent word to David saying, “I’m pregnant.”

6 So David sent a message to Joab that said, “Send me Uriah the Hittite.” So Joab sent Uriah to David. 7 When Uriah came to him, David asked about how Joab and the army were doing and how the campaign was going.[bi] 8 Then David said to Uriah, “Go down to your home and relax.”[bj] When Uriah left the palace, the king sent a gift to him.[bk] 9 But Uriah stayed at the door of the palace with all[bl] the servants of his lord. He did not go down to his house.

10 So they informed David, “Uriah has not gone down to his house.” So David said to Uriah, “Haven’t you just arrived from a journey? Why haven’t you gone down to your house?” 11 Uriah replied to David, “The ark and Israel and Judah reside in temporary shelters, and my lord Joab and my lord’s soldiers are camping in the open field. Should I go to my house to eat and drink and go to bed with[bm] my wife? As surely as you are alive,[bn] I will not do this thing!” 12 So David said to Uriah, “Stay here another day. Tomorrow I will send you back.” So Uriah stayed in Jerusalem both that day and the following one.[bo] 13 Then David summoned him. He ate and drank with him, and got him drunk. But in the evening he went out to sleep on his bed with the servants of his lord; he did not go down to his own house.

14 In the morning David wrote a letter to Joab and sent it with Uriah. 15 In the letter he wrote: “Station Uriah at the front in the thick of the battle and then withdraw from him so he will be cut down and killed.”

16 So as Joab kept watch on the city, he stationed Uriah at the place where he knew the best enemy soldiers[bp] were. 17 When the men of the city came out and fought with Joab, some of David’s soldiers[bq] fell in battle. Uriah the Hittite also died.

18 Then Joab sent a full battle report to David.[br] 19 He instructed the messenger as follows: “When you finish giving the battle report to the king, 20 if the king becomes angry and asks you, ‘Why did you go so close to the city to fight? Didn’t you realize they would shoot from the wall? 21 Who struck down Abimelech the son of Jerub-Besheth? Didn’t a woman throw an upper millstone[bs] down on him from the wall so that he died in Thebez? Why did you go so close to the wall?’ just say to him, ‘Your servant Uriah the Hittite is also dead.’”

22 So the messenger departed. When he arrived, he informed David of all the news that Joab had sent with him. 23 The messenger said to David, “The men overpowered us and attacked us[bt] in the field. But we forced them to retreat[bu] all the way to the door of the city gate. 24 Then the archers shot at your servants from the wall and some of the king’s soldiers[bv] died. Your servant Uriah the Hittite is also dead.” 25 David said to the messenger, “Tell Joab, ‘Don’t let this thing upset you.[bw] There is no way to anticipate whom the sword will cut down.[bx] Press the battle against the city and conquer[by] it.’ Encourage him with these words.”[bz]

26 When Uriah’s wife heard that her husband Uriah was dead, she mourned for him.[ca] 27 When the time of mourning passed, David had her brought to his palace.[cb] She became his wife and she bore him a son. But what David had done upset the Lord.[cc]

Footnotes:

  1. 2 Samuel 9:1 sn 2 Samuel 9-20 is known as the Succession Narrative. It is a literary unit that describes David’s efforts at consolidating his own kingdom following the demise of King Saul; it also provides the transition to subsequent leadership on the part of David’s successor Solomon.
  2. 2 Samuel 9:1 tn Heb “house.”
  3. 2 Samuel 9:2 tn Heb “your servant.”
  4. 2 Samuel 9:3 tn Heb “house.”
  5. 2 Samuel 9:5 tn Heb “sent and took him.”
  6. 2 Samuel 9:5 tn Heb “from.”
  7. 2 Samuel 9:6 tn Heb “he fell on his face and bowed down.”
  8. 2 Samuel 9:6 tn Heb “Look, your servant.”
  9. 2 Samuel 9:7 tn Heb “and you will eat food at my table continually.”
  10. 2 Samuel 9:8 tn Heb “he”; the referent (Mephibosheth) has been specified in the translation for clarity.
  11. 2 Samuel 9:8 tn Heb “What is your servant, that you turn to a dead dog which is like me?”
  12. 2 Samuel 9:10 tn Heb “work.”
  13. 2 Samuel 9:10 tn The Hebrew text implies, but does not actually contain, the words “its produce” here.
  14. 2 Samuel 9:10 tc The words “it will be,” though present in the MT, are absent from the LXX, the Syriac Peshitta, and Vulgate.
  15. 2 Samuel 9:10 tn Heb “and he will eat it.”
  16. 2 Samuel 9:11 tn Heb “eating.”
  17. 2 Samuel 9:11 tc Heb “my table.” But the first person reference to David is awkward here since the quotation of David’s words has already been concluded in v. 10; nor does the “my” refer to Ziba, since the latter part of v. 11 does not seem to be part of Ziba’s response to the king. The ancient versions are not unanimous in the way that they render the phrase. The LXX has “the table of David” (τῆς τραπέζης Δαυιδ, tēs trapezēs Dauid); the Syriac Peshitta has “the table of the king” (patureh demalkaʾ); the Vulgate has “your table” (mensam tuam). The present translation follows the LXX.
  18. 2 Samuel 10:1 tn Heb “reigned in his place.”
  19. 2 Samuel 10:2 tn Heb “do loyalty.”
  20. 2 Samuel 10:2 tn Heb “did loyalty.”
  21. 2 Samuel 10:2 tn Heb “and David sent to console him by the hand of his servants concerning his father.”
  22. 2 Samuel 10:3 tn Heb “Is David honoring your father in your eyes when he sends to you ones consoling?”
  23. 2 Samuel 10:3 tn Heb “Is it not to explore the city and to spy on it and to overthrow it [that] David has sent his servants to you?”
  24. 2 Samuel 10:4 tn Heb “and he cut their robes in the middle unto their buttocks.”
  25. 2 Samuel 10:5 tn Heb “they”; the referent (the messengers) has been specified in the translation for clarity.
  26. 2 Samuel 10:5 tn The words “what had happened” are supplied in the translation for stylistic reasons.
  27. 2 Samuel 10:6 tn Heb “that they were a stench [i.e., disgusting] with David.”
  28. 2 Samuel 10:6 tn Heb “the Ammonites.”
  29. 2 Samuel 10:6 tn Or “Arameans of Beth Rehob and Arameans of Zobah.”
  30. 2 Samuel 10:6 tn Or perhaps “the men of Tob.” The ancient versions (the LXX, the Syriac Peshitta, and Vulgate) understand the name to be “Ish Tob.” It is possible that “Ish” is dittographic and that we should read simply “Tob,” a reading adopted by a number of recent English versions.
  31. 2 Samuel 10:7 tn The words “the news” and “to meet them” are supplied in the translation for stylistic reasons and for clarification.
  32. 2 Samuel 10:9 tn Heb “and Joab saw that the face of the battle was to him before and behind and he chose from all the best in Israel and arranged to meet Aram.”
  33. 2 Samuel 10:10 tn Heb “people.”
  34. 2 Samuel 10:10 tn Heb “he arranged.”
  35. 2 Samuel 10:11 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
  36. 2 Samuel 10:11 tn Heb “if Aram is stronger than me.”
  37. 2 Samuel 10:11 tn Heb “if the sons of Ammon are stronger than you.”
  38. 2 Samuel 10:12 tn Heb “and the Lord will do what is good in his eyes.”
  39. 2 Samuel 10:13 tn Heb “and the army which was with him.”
  40. 2 Samuel 10:14 tn Heb “and Joab returned from against the sons of Ammon and entered.”
  41. 2 Samuel 10:15 tn Heb “were gathered together.”
  42. 2 Samuel 10:16 tn Heb “and Hadadezer sent and brought out Aram which is.”
  43. 2 Samuel 10:16 tn Heb “from beyond the River.” The name “Euphrates” has been supplied in the translation for clarity.
  44. 2 Samuel 10:16 tn Heb “was before them.”
  45. 2 Samuel 10:17 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
  46. 2 Samuel 10:18 tn Heb “horsemen” (so KJV, NASB, NCV, NRSV, NLT) but the Lucianic recension of the LXX reads “foot soldiers,” as does the parallel text in 1 Chr 19:18. Cf. NAB, NIV.
  47. 2 Samuel 10:19 tn Heb “the servants of Hadadezer.”
  48. 2 Samuel 10:19 tn Heb “and they served them.”
  49. 2 Samuel 11:1 tc Codex Leningrad (B19A), on which BHS is based, has here “messengers” (הַמַּלְאָכִים, hammalʾakhim), probably as the result of contamination from the occurrence of that word in v. 4. The present translation follows most Hebrew mss and the ancient versions, which read “kings” (הַמֶּלָאכִים, hammelakhim).
  50. 2 Samuel 11:1 tn Heb “go out.”
  51. 2 Samuel 11:1 tn Heb “and his servants with him.”
  52. 2 Samuel 11:1 tn Heb “all Israel.”
  53. 2 Samuel 11:1 tn The disjunctive clause contrasts David’s inactivity with the army’s activity.
  54. 2 Samuel 11:2 tn Heb “on the roof of the house of the king.” So also in vv. 8, 9.
  55. 2 Samuel 11:2 tn The disjunctive clause highlights this observation and builds the tension of the story.
  56. 2 Samuel 11:3 tn Heb “he”; the referent (the messenger) has been specified in the translation for clarity.
  57. 2 Samuel 11:4 tn Heb “and David sent messengers and he took her.”
  58. 2 Samuel 11:4 tn The expression בּוֹא אֶל (boʾ ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations, the implied purpose for approaching someone. Here it refers only to the stage of approaching while the next verb describes the result. That she is the subject of this verb (while David is the subject of the next verb) probably indicates that the act was consensual.
  59. 2 Samuel 11:4 tn Heb “he lay down with her.” The verb שָׁכַב (shakav) “to lie down” can be a euphemism for going to bed for sexual relations.
  60. 2 Samuel 11:4 tn The parenthetical disjunctive clause further heightens the tension by letting the reader know that Bathsheba, having just completed her menstrual cycle, is ripe for conception. See P. K. McCarter, II Samuel (AB), 286. Since she just had her period, it will also be obvious to those close to the scene that Uriah, who has been away fighting, cannot be the father of the child.
  61. 2 Samuel 11:7 tn Heb “concerning the peace of Joab and concerning the peace of the people and concerning the peace of the battle.”
  62. 2 Samuel 11:8 tn Heb “and wash your feet.”
  63. 2 Samuel 11:8 tn Heb “and there went out after him the gift of the king.”
  64. 2 Samuel 11:9 tc The Lucianic recension of the Old Greek translation lacks the word “all.”
  65. 2 Samuel 11:11 tn Heb “lie with.” The verb שָׁכַב (shakav) “to lie down” can be a euphemism for going to bed for sexual relations.
  66. 2 Samuel 11:11 tn Heb “as you live and as your soul lives.”
  67. 2 Samuel 11:12 tn On the chronology involved here see P. K. McCarter, II Samuel (AB), 287.
  68. 2 Samuel 11:16 tn Heb “the valiant men.” This refers in context to the strongest or most valiant defenders of the city Joab and the Israelite army were besieging, so the present translation uses “the best enemy soldiers” for clarity.
  69. 2 Samuel 11:17 tn Heb “some of the people from the servants of David.”
  70. 2 Samuel 11:18 tn Heb “Joab sent and related to David all the matters of the battle.”
  71. 2 Samuel 11:21 sn The upper millstone (Heb “millstone of riding”) refers to the heavy circular stone that was commonly rolled over a circular base in order to crush and grind such things as olives.
  72. 2 Samuel 11:23 tn Heb “and came out to us.”
  73. 2 Samuel 11:23 tn Heb “but we were on them.”
  74. 2 Samuel 11:24 tc The translation follows the Qere (“your servants”) rather than the Kethib (“your servant”).
  75. 2 Samuel 11:25 tn Heb “let not this matter be evil in your eyes.”
  76. 2 Samuel 11:25 tn Heb “according to this and according to this the sword devours.”
  77. 2 Samuel 11:25 tn Heb “overthrow.”
  78. 2 Samuel 11:25 tn The Hebrew text does not have “with these words.” They are supplied in the translation for clarity and for stylistic reasons.
  79. 2 Samuel 11:26 tn Heb “for her lord.”
  80. 2 Samuel 11:27 tn Heb “David sent and gathered her to his house.”
  81. 2 Samuel 11:27 tn Heb “and the thing which David had done was evil in the eyes of the Lord.” Note the verbal connection with v. 25. Though David did not regard the matter as evil, the Lord certainly did.
New English Translation (NET)

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

John 15

The Vine and the Branches

15 “I am the true vine[a] and my Father is the gardener.[b] 2 He takes away[c] every branch that does not bear[d] fruit in me. He[e] prunes[f] every branch that bears[g] fruit so that it will bear more fruit. 3 You are clean already[h] because of the word that I have spoken to you. 4 Remain[i] in me, and I will remain in you.[j] Just as the branch cannot bear fruit by itself,[k] unless it remains[l] in[m] the vine, so neither can you unless you remain[n] in me.

5 “I am the vine; you are the branches. The one who remains[o] in me—and I in him—bears[p] much fruit,[q] because apart from me you can accomplish[r] nothing. 6 If anyone does not remain[s] in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire,[t] and are burned up.[u] 7 If you remain[v] in me and my words remain[w] in you, ask whatever you want, and it will be done for you.[x] 8 My Father is honored[y] by this, that[z] you bear[aa] much fruit and show that you are[ab] my disciples.

9 “Just as the Father has loved me, I have also loved you; remain[ac] in my love. 10 If you obey[ad] my commandments, you will remain[ae] in my love, just as I have obeyed[af] my Father’s commandments and remain[ag] in his love. 11 I have told you these things[ah] so that my joy may be in you, and your joy may be complete. 12 My commandment is this—to love one another just as I have loved you.[ai] 13 No one has greater love than this—that one lays down his life[aj] for his friends. 14 You are my friends[ak] if you do what I command you. 15 I no longer call you slaves,[al] because the slave does not understand[am] what his master is doing. But I have called you friends, because I have revealed to you everything[an] I heard[ao] from my Father. 16 You did not choose me, but I chose you[ap] and appointed you to go and bear[aq] fruit, fruit that remains,[ar] so that whatever you ask the Father in my name he will give you. 17 This[as] I command you—to love one another.

The World’s Hatred

18 “If the world hates you, be aware[at] that it hated me first.[au] 19 If you belonged to the world,[av] the world would love you as its own.[aw] However, because you do not belong to the world,[ax] but I chose you out of the world, for this reason[ay] the world hates you.[az] 20 Remember what[ba] I told you, ‘A slave[bb] is not greater than his master.’[bc] If they persecuted me, they will also persecute you. If they obeyed[bd] my word, they will obey[be] yours too. 21 But they will do all these things to you on account of[bf] my name, because they do not know the one who sent me.[bg] 22 If I had not come and spoken to them, they would not be guilty of sin.[bh] But they no longer have any excuse for their sin. 23 The one who hates me hates my Father too. 24 If I had not performed[bi] among them the miraculous deeds[bj] that no one else did, they would not be guilty of sin.[bk] But now they have seen the deeds[bl] and have hated both me and my Father.[bm] 25 Now this happened[bn] to fulfill the word that is written in their law, ‘They hated me without reason.’[bo] 26 When the Advocate[bp] comes, whom I will send you from the Father—the Spirit of truth who goes out from the Father—he[bq] will testify about me, 27 and you also will testify, because you have been with me from the beginning.

Footnotes:

  1. John 15:1 sn I am the true vine. There are numerous OT passages which refer to Israel as a vine: Ps 80:8-16, Isa 5:1-7, Jer 2:21, Ezek 15:1-8; 17:5-10; 19:10-14, and Hos 10:1. The vine became symbolic of Israel, and even appeared on some coins issued by the Maccabees. The OT passages which use this symbol appear to regard Israel as faithless to Yahweh (typically rendered as “Lord” in the OT) and/or the object of severe punishment. Ezek 15:1-8 in particular talks about the worthlessness of wood from a vine (in relation to disobedient Judah). A branch cut from a vine is worthless except to be burned as fuel. This fits more with the statements about the disciples (John 15:6) than with Jesus’ description of himself as the vine. Ezek 17:5-10 contains vine imagery which refers to a king of the house of David, Zedekiah, who was set up as king in Judah by Nebuchadnezzar. Zedekiah allied himself to Egypt and broke his covenant with Nebuchadnezzar (and therefore also with God), which would ultimately result in his downfall (17:20-21). Ezek 17:22-24 then describes the planting of a cedar sprig which grows into a lofty tree, a figurative description of Messiah. But it is significant that Messiah himself is not described in Ezek 17 as a vine, but as a cedar tree. The vine imagery here applies to Zedekiah’s disobedience. Jesus’ description of himself as the true vine in John 15:1 ff. is to be seen against this background, but it differs significantly from the imagery surveyed above. It represents new imagery which differs significantly from OT concepts; it appears to be original with Jesus. The imagery of the vine underscores the importance of fruitfulness in the Christian life and the truth that this results not from human achievement, but from one’s position in Christ. Jesus is not just giving some comforting advice, but portraying to the disciples the difficult path of faithful service. To some degree the figure is similar to the head-body metaphor used by Paul, with Christ as head and believers as members of the body. Both metaphors bring out the vital and necessary connection which exists between Christ and believers.
  2. John 15:1 tn Or “the farmer.”
  3. John 15:2 tn Or “He cuts off.” sn The Greek verb αἴρω (airō) can mean “lift up” as well as “take away,” and it is sometimes argued that here it is a reference to the gardener “lifting up” (i.e., propping up) a weak branch so that it bears fruit again. In Johannine usage the word occurs in the sense of “lift up” in 8:59 and 5:8-12, but in the sense of “remove” it is found in 11:39; 11:48; 16:22, and 17:15. In context (theological presuppositions aside for the moment) the meaning “remove” does seem more natural and less forced (particularly in light of v. 6, where worthless branches are described as being “thrown out”—an image that seems incompatible with restoration). One option, therefore, would be to understand the branches which are taken away (v. 2) and thrown out (v. 6) as believers who forfeit their salvation because of unfruitfulness. However, many see this interpretation as encountering problems with the Johannine teaching on the security of the believer, especially John 10:28-29. This leaves two basic ways of understanding Jesus’ statements about removal of branches in 15:2 and 15:6: (1) These statements may refer to an unfaithful (disobedient) Christian, who is judged at the judgment seat of Christ “through fire” (cf. 1 Cor 3:11-15). In this case the “removal” of 15:2 may refer (in an extreme case) to the physical death of a disobedient Christian. (2) These statements may refer to someone who was never a genuine believer in the first place (e.g., Judas and the Jews who withdrew after Jesus’ difficult teaching in 6:66), in which case 15:6 refers to eternal judgment. In either instance it is clear that 15:6 refers to the fires of judgment (cf. OT imagery in Ps 80:16 and Ezek 15:1-8). But view (1) requires us to understand this in terms of the judgment of believers at the judgment seat of Christ. This concept does not appear in the Fourth Gospel because from the perspective of the author the believer does not come under judgment; note especially 3:18; 5:24; 5:29. The first reference (3:18) is especially important because it occurs in the context of 3:16-21, the section which is key to the framework of the entire Fourth Gospel and which is repeatedly alluded to throughout. A similar image to this one is used by John the Baptist in Matt 3:10, “And the ax is already laid at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.” Since this is addressed to the Pharisees and Sadducees who were coming to John for baptism, it almost certainly represents a call to initial repentance. More importantly, however, the imagery of being cast into the fire constitutes a reference to eternal judgment, a use of imagery which is much nearer to the Johannine imagery in 15:6 than the Pauline concept of the judgment seat of Christ (a judgment for believers) mentioned above. The use of the Greek verb μένω (menō) in 15:6 also supports view (2). When used of the relationship between Jesus and the disciple and/or Jesus and the Father, it emphasizes the permanence of the relationship (John 6:56; 8:31; 8:35; 14:10). The prototypical branch who has not remained is Judas, who departed in 13:30. He did not bear fruit, and is now in the realm of darkness, a mere tool of Satan. His eternal destiny, being cast into the fire of eternal judgment, is still to come. It seems most likely, therefore, that the branches who do not bear fruit and are taken away and burned are false believers, those who profess to belong to Jesus but who in reality do not belong to him. In the Gospel of John, the primary example of this category is Judas. In 1 John 2:18-19 the “antichrists” fall into the same category; they too may be thought of as branches that did not bear fruit. They departed from the ranks of the Christians because they never did really belong, and their departure shows that they did not belong.
  4. John 15:2 tn Or “does not yield.”
  5. John 15:2 tn Grk “And he”; the conjunction καί (kai, “and”) has been omitted in the translation in keeping with the tendency in contemporary English style to use shorter sentences.
  6. John 15:2 tn Or “trims”; Grk “cleanses” (a wordplay with “clean” in v. 3). Καθαίρει (kathairei) is not the word one would have expected here, but it provides the transition from the vine imagery to the disciples—there is a wordplay (not reproducible in English) between αἴρει (airei) and καθαίρει in this verse. While the purpose of the Father in cleansing his people is clear, the precise means by which he does so is not immediately obvious. This will become clearer, however, in the following verse.
  7. John 15:2 tn Or “that yields.”
  8. John 15:3 sn The phrase you are clean already occurs elsewhere in the Gospel of John only at the washing of the disciples’ feet in 13:10, where Jesus had used it of the disciples being cleansed from sin. This further confirms the proposed understanding of John 15:2 and 15:6 since Judas was specifically excluded from this statement (but not all of you).
  9. John 15:4 tn Or “Reside.”
  10. John 15:4 tn Grk “and I in you.” The verb has been repeated for clarity and to conform to contemporary English style, which typically allows fewer ellipses (omitted or understood words) than Greek.
  11. John 15:4 sn The branch cannot bear fruit by itself unless it remains connected to the vine, from which its life and sustenance flows. As far as the disciples were concerned, they would produce no fruit from themselves if they did not remain in their relationship to Jesus, because the eternal life which a disciple must possess in order to bear fruit originates with Jesus; he is the source of all life and productivity for the disciple.
  12. John 15:4 tn Or “resides.”
  13. John 15:4 tn While it would be more natural to say “on the vine” (so NAB), the English preposition “in” has been retained here to emphasize the parallelism with the following clause “unless you remain in me.” To speak of remaining “in” a person is not natural English either, but is nevertheless a biblical concept (cf. “in Christ” in Eph 1:3, 4, 6, 7, 11).
  14. John 15:4 tn Or “you reside.”
  15. John 15:5 tn Or “resides.”
  16. John 15:5 tn Or “yields.”
  17. John 15:5 tn Grk “in him, this one bears much fruit.” The pronoun “this one” has been omitted from the translation because it is redundant according to contemporary English style.sn Many interpret the imagery of fruit here and in 15:2, 4 in terms of good deeds or character qualities, relating it to passages elsewhere in the NT like Matt 3:8 and 7:20, Rom 6:22, Gal 5:22, etc. This is not necessarily inaccurate, but one must remember that for John, to have life at all is to bear fruit, while one who does not bear fruit shows that he does not have the life (once again, conduct is the clue to paternity, as in John 8:41; compare also 1 John 4:20).
  18. John 15:5 tn Or “do.”
  19. John 15:6 tn Or “reside.”
  20. John 15:6 sn Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel (Ezek 15:4-6; 19:12).
  21. John 15:6 tn Grk “they gather them up and throw them into the fire, and they are burned.”
  22. John 15:7 tn Or “reside.”
  23. John 15:7 tn Or “reside.”
  24. John 15:7 sn Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13-14, where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.
  25. John 15:8 tn Grk “glorified.”
  26. John 15:8 tn The ἵνα (hina) clause is best taken as substantival in apposition to ἐν τούτῳ (en toutō) at the beginning of the verse. The Father is glorified when the disciples bring forth abundant fruit. Just as Jesus has done the works which he has seen his Father doing (5:19-29) so also will his disciples.
  27. John 15:8 tn Or “yield.”
  28. John 15:8 tc Most mss (א A Ψ ƒ13 33 M) read the future indicative γενήσεσθε (genēsesthe; perhaps best rendered as “[and show that] you will become”), while some early and good witnesses (P66vid B D L Θ 0250 1 565 al) have the aorist subjunctive γένησθε (genēsthe; “[and show that] you are”). The reading of the Ausgangstext is difficult to determine because the external evidence is fairly evenly divided. On the basis of the external evidence alone the first reading has some credibility because of א and 33, but it is not enough to overthrow the Alexandrian and Western witnesses for the aorist. Some who accept the future indicative see a consecutive (or resultative) sequence between φέρητε (pherēte) in the ἵνα (hina) clause and γενήσεσθε, so that the disciples’ bearing much fruit results in their becoming disciples. This alleviates the problem of reading a future indicative within a ἵνα clause (a grammatical solecism that is virtually unattested in Attic Greek), although such infrequently occurs in the NT, particularly in the Apocalypse (cf. Gal 2:4; Rev 3:9; 6:4, 11; 8:3; 9:4, 5, 20; 13:12; 14:13; 22:14; even here, however, the Byzantine mss, with א occasionally by their side, almost always change the future indicative to an aorist subjunctive). It seems more likely, however, that the second verb (regardless of whether it is read as aorist or future) is to be understood as coordinate in meaning with the previous verb φέρητε (So M. Zerwick, Biblical Greek §342). Thus the two actions are really one and the same: Bearing fruit and being Jesus’ disciple are not two different actions, but a single action. The first is the outward sign or proof of the second—in bearing fruit the disciples show themselves to be disciples indeed (cf. 15:5). Thus the translation followed here is, “that you bear much fruit and show that you are my disciples.” As far as the textual reading is concerned, it appears somewhat preferable to accept the aorist subjunctive reading (γένησθε) on the basis of better external testimony.
  29. John 15:9 tn Or “reside.”
  30. John 15:10 tn Or “keep.”
  31. John 15:10 tn Or “reside.”
  32. John 15:10 tn Or “kept.”
  33. John 15:10 tn Or “reside.”
  34. John 15:11 tn Grk “These things I have spoken to you.”
  35. John 15:12 sn Now the reference to the commandments (plural) in 15:10 have been reduced to a singular commandment: The disciples are to love one another, just as Jesus has loved them. This is the “new commandment” of John 13:34, and it is repeated in 15:17. The disciples’ love for one another is compared to Jesus’ love for them. How has Jesus shown his love for the disciples? This was illustrated in 13:1-20 in the washing of the disciples’ feet, introduced by the statement in 13:1 that Jesus loved them “to the end.” In context this constitutes a reference to Jesus’ self-sacrificial death on the cross on their behalf; the love they are to have for one another is so great that it must include a self-sacrificial willingness to die for one another if necessary. This is exactly what Jesus is discussing here, because he introduces the theme of his sacrificial death in the following verse. In John 10:18 and 14:31 Jesus spoke of his death on the cross as a commandment he had received from his Father, which also links the idea of commandment and love as they are linked here. One final note: It is not just the degree or intensity of the disciples’ love for one another that Jesus is referring to when he introduces by comparison his own death on the cross (that they must love one another enough to die for one another) but the very means of expressing that love: It is to express itself in self-sacrifice for one another, sacrifice up to the point of death, which is what Jesus himself did on the cross (cf. 1 John 3:16).
  36. John 15:13 tn Or “one dies willingly.”
  37. John 15:14 sn This verse really explains John 15:10 in another way. Those who keep Jesus’ commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called “Friends of the Emperor.” Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of “inner circle” of Christians who are more privileged than mere “believers” or average Christians. In context, it seems clear that Jesus’ words must be addressed to all true Christians, not just some narrower category of believers, because Jesus’ sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1).
  38. John 15:15 tn See the note on the word “slaves” in 4:51.
  39. John 15:15 tn Or “does not know.”
  40. John 15:15 tn Grk “all things.”
  41. John 15:15 tn Or “learned.”
  42. John 15:16 sn You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom 8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.
  43. John 15:16 tn Or “and yield.”
  44. John 15:16 sn The purpose for which the disciples were appointed (“commissioned”) is to go and bear fruit, fruit that remains. The introduction of the idea of “going” at this point suggests that the fruit is something more than just character qualities in the disciples’ own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36). The idea that their fruit is permanent, however, relates back to vv. 7-8, as does the reference to asking the Father in Jesus’ name. It appears that as the imagery of the vine and the branches develops, the “fruit” which the branches produce shifts in emphasis from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16. The point of transition would be the reference to fruit in 15:8.
  45. John 15:17 tn Grk “These things.”
  46. John 15:18 tn Grk “know.”
  47. John 15:18 tn Grk “it hated me before you.”
  48. John 15:19 tn Grk “if you were of the world.”
  49. John 15:19 tn The words “you as” are not in the original but are supplied for clarity.
  50. John 15:19 tn Grk “because you are not of the world.”
  51. John 15:19 tn Or “world, therefore.”
  52. John 15:19 sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.
  53. John 15:20 tn Grk “Remember the word that I said to you.”
  54. John 15:20 tn See the note on the word “slaves” in 4:51.
  55. John 15:20 sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.
  56. John 15:20 tn Or “if they kept.”
  57. John 15:20 tn Or “they will keep.”
  58. John 15:21 tn Or “because of.”
  59. John 15:21 tn Jesus is referring to God as “the one who sent me.”
  60. John 15:22 tn Grk “they would not have sin” (an idiom).sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.”
  61. John 15:24 tn Or “If I had not done.”
  62. John 15:24 tn Grk “the works.”
  63. John 15:24 tn Grk “they would not have sin” (an idiom).
  64. John 15:24 tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.
  65. John 15:24 tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both—and” construction is apparently supported by BDF §444.3.
  66. John 15:25 tn The words “this happened” are not in the Greek text but are supplied to complete an ellipsis.
  67. John 15:25 sn A quotation from Pss 35:19; 69:4. As a technical term law (νόμος, nomos) is usually restricted to the Pentateuch (the first five books of the OT), but here it must have a broader reference, since the quotation is from Ps 35:19 or Ps 69:4. The latter is the more likely source for the quoted words, since it is cited elsewhere in John’s Gospel (2:17 and 19:29, in both instances in contexts associated with Jesus’ suffering and death).
  68. John 15:26 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklētos). See the note on the word “Advocate” in John 14:16 for discussion of how this word is translated.
  69. John 15:26 tn Grk “that one.”
New English Translation (NET)

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

Psalm 119:49-64

ז (Zayin)

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

ח (Khet)

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

Footnotes:

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

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

Proverbs 16:1-3

16 The intentions of the heart[a] belong to a man,
but the answer of the tongue[b] comes from[c] the Lord.[d]
2 All a person’s ways[e] seem right[f] in his own opinion,[g]
but the Lord evaluates[h] the motives.[i]
3 Commit[j] your works[k] to the Lord,
and your plans will be established.[l]

Footnotes:

  1. Proverbs 16:1 tn Heb “plans of the heart” (so ASV, NASB, NIV). The phrase מַעַרְכֵי־לֵב (maʿarekhe lev) means “the arrangements of the mind.” sn Humans may set things in order, plan out what they are going to say, but God sovereignly enables them to put their thoughts into words.
  2. Proverbs 16:1 tn Here “the tongue” is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed.
  3. Proverbs 16:1 sn The contrasting prepositions enhance the contrasting ideas—the ideas belong to people, but the words come from the Lord.
  4. Proverbs 16:1 sn There are two ways this statement can be taken: (1) what one intends to say and what one actually says are the same, or (2) what one actually says differs from what the person intended to say. The second view fits the contrast better. The proverb then is giving a glimpse of how God even confounds the wise. When someone is trying to speak [“answer” in the book seems to refer to a verbal answer] before others, the Lord directs the words according to his sovereign will.
  5. Proverbs 16:2 tn Heb “ways of a man.”
  6. Proverbs 16:2 sn The Hebrew term translated “right” (זַךְ, zakh) means “pure, clear, clean” (cf. KJV, NASB “clean;” NIV “innocent;” ESV, NKJV, NLT, NRSV “pure.” It is used in the Bible for pure (uncontaminated) oils or undiluted liquids. Here it means uncontaminated actions and motives. It address how people naively conclude or rationalize that their actions are fine.
  7. Proverbs 16:2 tn Heb “in his eyes.” Physical sight is used figuratively for insight, or one’s intellectual point of view.
  8. Proverbs 16:2 tn The figure (a hypocatastasis) of “weighing” signifies “evaluation” (e.g., Exod 5:8; 1 Sam 2:3; 16:7; Prov 21:2; 24:12). There may be an allusion to the Egyptian belief of weighing the heart after death to determine righteousness. But in Hebrew thought it is an ongoing evaluation as well, not merely an evaluation after death.
  9. Proverbs 16:2 tn Heb “spirits” (so KJV, ASV). This is a metonymy for the motives, the intentions of the heart (e.g., 21:2 and 24:2). sn Humans deceive themselves rather easily and so appear righteous in their own eyes, but the proverb says that God evaluates motives and so he alone can determine if the person’s ways are innocent.
  10. Proverbs 16:3 tc The MT reads גֹּל (gol, “commit”) from the root גָּלַל (galal, “to roll”). The LXX and Tg. Prov 16:3 have “reveal” as if the root were גָּלָה (galah, “to reveal”).tn Heb “roll.” The figure of rolling (an implied comparison or hypocatastasis), as in rolling one’s burdens on the Lord, is found also in Pss 22:8 [9]; 37:5; 55:22. It portrays complete dependence on the Lord. This would be accomplished with a spirit of humility and by means of diligent prayer, but the plan must also have God’s approval.
  11. Proverbs 16:3 tn The suffix on the plural noun would be a subjective genitive: “the works you are doing,” or here, “the works that you want to do.”
  12. Proverbs 16:3 tn The syntax of the second clause shows that there is subordination: The vav on וְיִכֹּנוּ (veyikkonu) coming after the imperative of the first clause expresses that this clause is the purpose or result. People should commit their works in order that the Lord may establish them. J. H. Greenstone says, “True faith relieves much anxiety and smoothens many perplexities” (Proverbs, 172).
New English Translation (NET)

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

Posted on

5/25/2022 DAB Transcript

2 Samuel 7:1-8:18, John 14:15-31, Psalm 119:33-48, Proverbs 15:33

Today is the 25th day of May, welcome to the Daily Audio Bible. I’m Brian. It is wonderful to be here with you today, as we gather around the Global Campfire and take the next step forward together. Our next step leads us back into the book of second Samuel, where we are getting to know David and getting the opportunity to kind of contrast David with Israel’s first King Saul, who has died in battle with the Philistines. So, let’s pick up the story, we’re reading from the New English Translation this week, second Samuel chapters 7 and 8.

Commentary:

Okay so, in the book of second Samuel today, we see that David is firmly planted and established as the King of Israel, not just the King of Judah. And over the last couple of days, we’ve read of the different kind of, maneuvering and intrigue that’s involved in…in this happening and indeed it’s David’s character, it’s his responses to things that are happening in this tumultuous time that gets the people’s attention, they’re watching him. So, for example, David and his men were sent away from the battle with the Philistines, they were supposed to be Philistines in the battle but they were sent back to Ziklag right, and Ziklag was burned down by the Amalekites and they had to chase them down and get all their stuff back. When they get back to Ziklag, a man comes into the camp with news and the news tells about Israel’s defeat at the hand of the Philistines and the death of Saul and his sons and the man bringing the news claimed to have been the one to kill King Saul, after he had been mortally wounded. Well, David had already established his position on, never raising his hand against God’s anointed and this person was claiming to have done just that. And so, the person who is expecting to be rewarded and maybe elevated in David’s kingdom, well, his life comes to an end. And David goes to Hebron within the lands of the tribe of Judah. He is made king over the Judains, the people of the tribe of Judah. And incidentally, just as a little aside, this is where the term Jew comes from, Judah, someone from the tribe of Judah because, as we will see, as we continue our journey, that’s pretty much all that’s left. Back to David, David is the King of Judah. He has a bit of a military, he has a military commander named Joab. The house of Saul, also has a military commander, his name is Abner. Abner, is backing Saul’s son, Ish-bosheth as the king of Israel. They meet together, there a battle begins Joab’s brother, Asahel. So, Joab is the military commander for David. David, his brother, Asahel is chasing Abner who is the military commander for Israel. Abner ends up killing Asahel in battle then later, Joab assassinates Abner for killing his brother in peacetime. And we can be like, well, doesn't…hasn’t that stuff happened all along. Like, what’s the big deal? The big deal is how David responds. David grieves and mourns and fasts and weeps over Abner, who was a military hero, protecting the king of Israel. The people are watching this because it would make sense for David to have Abner assassinated in order to completely disrupt anything but Ish-bosheth, who is Saul’s son, laying claim to the throne, but the way David reacts to this loss, is that, it’s a loss, it wasn’t an assassination, it wasn’t a hit. It’s a loss for the people and they see this in David and it’s drawing them to David. And like in yesterday’s reading we read of a man Recab and his brother Baanah who assassinated Ish-bosheth and brought Ish-bosheth’s head to David, thinking that they might be elevated in David’s kingdom by getting rid of his enemy, the only one standing in the way of the throne. But again, David’s character about not raising your hand against the anointed of God, let like allowing God to work these things out. The people, once again, see like, David didn’t have anything to do with the assassination of Abner or Ish-bosheth, he didn’t have anything to do with it. And the people that were involved in it were punished so Recab and Baanah were punished by death for killing Ish-bosheth, which brings the people together. A covenant is made. David becomes king, he conquers Jebuse the Jebusites the city of Jerusalem makes it the city of David and then in today’s reading, God comes before David making a covenant with him and David’s response again is that of utter humility, like who am I, who is my family. How did I get here, what is going on, why would the most high God look down upon me to make this happen? Then we see David dancing before the ark of the covenant coming back into Jerusalem. And one of David’s wives Saul’s daughter, Michael she despises, and David says that he’ll act like a fool for God and any day. Basically, all make a fool of myself to dance before the Lord. This is just in sharp contrast to what we saw in Saul, who was hiding in the baggage at his coronation and always try to puff himself up, always afraid of his imaging, was always trying to get the respect of the people by being sort of the tough guy. Where is David is trying to be as humble as possible. And that humility is what is drawing the hearts of the people to clearly make him their leader. And we’re just getting started in the story of David, but that is kind of the transition between the house of Saul and then David fully becoming the king of Israel, which he is. And we will watch that unfold in the coming days.

Prayer:

And so, Father, we thank You for Your word. Thank You for the kindness of Your word. The gift of Your word that allows us to look back at ancient stories, but to find those stories to be very, very relevant to humanity in the way that human beings think and do things. And we see character shining through right now in the life of King David and may we learn much because we all need to be people of integrity, people of character. So, come Holy Spirit into this we pray in the name of Jesus, we ask. Amen.

Announcements:

dailyaudiobible.com is home base, home of the Global Campfire that we gather around every day. And the Daily Audio Bible app is that as well. And you get the download, you can get that, you can download, you can get, you can get the app at whatever app store is connected to the device that you use just search for Daily Audio Bible, you can download it for free. Take the journey from there, which is the best way to take the journey so, check that out. Either way, check out the Community Section. This is where social media channels are listed links to get connected where we’re connected is also where the Prayer Wall lives. Check out the Daily Audio Bible Shop. There are resources in different categories there that are specifically tailored to taking the journey through the Bible in a year and so, check that out. I mentioned yesterday, we have a bunch of replenishment, finally, got well, we got the Shop stocked backup. There have been definitely some delays in shipping and manufacturing, stuff like that over the last months. But check that out Daily Audio Bible Shop.

And if you want to partner with the Daily Audio Bible. Thank you, thank you, we would not be here. We would not be here at all, if we weren’t in this together. So, thank you for your partnership. 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 P.O. Box 1996 Springhill, Tennessee 37174.

And as always, if you have a prayer request or encouragement, you can hit the Hotline button in the app, that’s 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.

Prayer and Encouragements:

This will posted later this evening.

Posted on

The Daily Audio Bible Reading for Wednesday May 25, 2022 (NIV)

2 Samuel 7-8

The Lord Establishes a Covenant with David

7 The king settled into his palace,[a] for the Lord gave him relief[b] from all his enemies on all sides.[c] 2 The king said to Nathan the prophet, “Look! I am living in a palace made from cedar, while the ark of God sits in the middle of a tent.” 3 Nathan replied to the king, “You should go[d] and do whatever you have in mind,[e] for the Lord is with you.” 4 That night the Lord’s message came to Nathan, 5 “Go, tell my servant David, ‘This is what the Lord has said: Do you really intend to build a house for me to live in? 6 I have not lived in a house from the time I brought the Israelites up from Egypt to the present day. Instead, I was traveling with them and living in a tent.[f] 7 Wherever I moved among all the Israelites, I did not say[g] to any of their leaders[h] whom I appointed to care for[i] my people Israel, “Why have you not built me a house made from cedar?”’

8 “So now, say this to my servant David, ‘This is what the Lord of Heaven’s Armies has said: I took you from the pasture and from your work as a shepherd[j] to make you leader of my people Israel. 9 I was with you wherever you went, and I defeated[k] all your enemies before you. Now I will make you as famous as the great men of the earth.[l] 10 I will establish a place for my people Israel and settle[m] them there; they will live there and not be disturbed[n] anymore. Violent men[o] will not oppress them again, as they did in the beginning 11 and during the time when I appointed judges to lead my people Israel. Instead, I will give you relief[p] from all your enemies. The Lord declares[q] to you that he himself[r] will build a dynastic house[s] for you. 12 When the time comes for you to die,[t] I will raise up your descendant, one of your own sons, to succeed you,[u] and I will establish his kingdom. 13 He will build a house for my name, and I will make his dynasty permanent.[v] 14 I will become his father and he will become my son. When he sins, I will correct him with the rod of men and with wounds inflicted by human beings. 15 But my loyal love will not be removed from him as I removed it from Saul, whom I removed from before you. 16 Your house and your kingdom will stand before me[w] permanently; your dynasty[x] will be permanent.’” 17 Nathan told David all these words that were revealed to him.[y]

David Offers a Prayer to God

18 King David went in, sat before the Lord, and said, “Who am I, O Sovereign Lord, and what is my family,[z] that you should have brought me to this point? 19 And you didn’t stop there, O Lord God! You have also spoken about the future of your servant’s family.[aa] Is this your usual way of dealing with men,[ab] O Sovereign Lord? 20 What more can David say to you? You have given your servant special recognition,[ac] O Sovereign Lord! 21 For the sake of your promise and according to your purpose[ad] you have done this great thing in order to reveal it to your servant.[ae] 22 Therefore you are great, O Sovereign Lord, for there is none like you. There is no God besides you! What we have heard is true.[af] 23 Who is like your people, Israel, a unique nation[ag] on the earth? Their God[ah] went[ai] to claim[aj] a nation for himself and to make a name for himself! You did great and awesome acts for your land,[ak] before your people whom you delivered for yourself from the Egyptian empire and its gods.[al] 24 You made Israel your very own people for all time.[am] You, O Lord, became their God. 25 So now, O Lord God, make this promise you have made about your servant and his family a permanent reality.[an] Do as you promised,[ao] 26 so you may gain lasting fame,[ap] as people say,[aq] ‘The Lord of Heaven’s Armies is God over Israel!’ The dynasty[ar] of your servant David will be established before you, 27 for you, O Lord of Heaven’s Armies, the God of Israel, have told[as] your servant, ‘I will build you a dynastic house.’[at] That is why your servant has had the courage[au] to pray this prayer to you. 28 Now, O Sovereign Lord, you are the true God.[av] May your words prove to be true![aw] You have made this good promise to your servant.[ax] 29 Now be willing to bless your servant’s dynasty[ay] so that it may stand permanently before you, for you, O Sovereign Lord, have spoken. By your blessing may your servant’s dynasty be blessed from now on into the future!”[az]

David Subjugates Nearby Nations

8 Later David defeated the Philistines and subdued them. David took Metheg Ammah[ba] from the Philistines.[bb] 2 He defeated the Moabites. He made them lie on the ground and then used a rope to measure them off. He put two-thirds of them to death and spared the other third.[bc] The Moabites became David’s subjects and brought tribute.[bd] 3 David defeated King Hadadezer son of Rehob of Zobah when he came to reestablish[be] his authority[bf] over the Euphrates[bg] River. 4 David seized from him 1,700 charioteers[bh] and 20,000 infantrymen. David cut the hamstrings of all but 100 of the chariot horses.[bi] 5 The Arameans of Damascus came to help King Hadadezer of Zobah, but David killed 22,000 of the Arameans. 6 David placed garrisons in the territory of the Arameans of Damascus; the Arameans became David’s subjects and brought tribute. The Lord protected[bj] David wherever he campaigned.[bk] 7 David took the golden shields that belonged to Hadadezer’s servants and brought them to Jerusalem.[bl] 8 From Tebah[bm] and Berothai, Hadadezer’s cities, King David took a great deal of bronze.

9 When King Toi[bn] of Hamath heard that David had defeated the entire army of Hadadezer, 10 he[bo] sent his son Joram[bp] to King David to extend his best wishes[bq] and to pronounce a blessing on him for his victory over Hadadezer, for Toi had been at war with Hadadezer.[br] He brought with him various items made of silver, gold, and bronze.[bs] 11 King David dedicated these things to the Lord,[bt] along with the dedicated silver and gold that he had taken from[bu] all the nations that he had subdued, 12 including[bv] Edom,[bw] Moab, the Ammonites, the Philistines, and Amalek. This also included some of the plunder taken from[bx] King Hadadezer son of Rehob of Zobah.

13 David became famous[by] when he returned from defeating the Edomites[bz] in the Valley of Salt; he defeated[ca] 18,000 in all. 14 He placed garrisons throughout Edom,[cb] and all the Edomites became David’s subjects. The Lord protected David wherever he campaigned. 15 David reigned over all Israel; he guaranteed justice for all his people.[cc]

David’s Cabinet

16 Joab son of Zeruiah was general in command of[cd] the army; Jehoshaphat son of Ahilud was secretary; 17 Zadok son of Ahitub and Ahimelech son of Abiathar[ce] were priests; Seraiah was scribe; 18 Benaiah son of Jehoiada supervised[cf] the Kerethites and Pelethites; and David’s sons were priests.[cg]

Footnotes:

  1. 2 Samuel 7:1 tn Heb “house” (also in the following verse).
  2. 2 Samuel 7:1 tn Or “rest.”
  3. 2 Samuel 7:1 tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.
  4. 2 Samuel 7:3 tc Several medieval Hebrew mss and the Syriac Peshitta lack this word.
  5. 2 Samuel 7:3 tn Heb “all that is in your heart.”
  6. 2 Samuel 7:6 tn Heb “in a tent and in a dwelling.” The expression is a hendiadys, using two terms to express one idea.
  7. 2 Samuel 7:7 tn Heb “Did I speak a word?” In the Hebrew text the statement is phrased as a rhetorical question.
  8. 2 Samuel 7:7 tn Heb “tribes of Israel” (so KJV, NASB, NCV), but the parallel passage in 1 Chr 17:6 has “judges of Israel.”
  9. 2 Samuel 7:7 tn Heb “whom I commanded to shepherd” (so NIV, NRSV).
  10. 2 Samuel 7:8 tn Heb “and from after the sheep.”
  11. 2 Samuel 7:9 tn Heb “cut off.”
  12. 2 Samuel 7:9 tn Heb “and I will make for you a great name like the name of the great ones who are in the earth.”
  13. 2 Samuel 7:10 tn Heb “plant.”
  14. 2 Samuel 7:10 tn Heb “shaken.”
  15. 2 Samuel 7:10 tn Heb “the sons of violence.”
  16. 2 Samuel 7:11 tn Or “rest.”
  17. 2 Samuel 7:11 tn In the Hebrew text the verb is apparently perfect with vav consecutive, which would normally suggest a future sense (“he will declare”; so the LXX, ἀπαγγελεῖ [apangelei]). But the context seems instead to call for a present or past nuance (“he declares” or “he has declared”). The synoptic passage in 1 Chr 17:10 has וָאַגִּד (vaʾaggid, “and I declared”). The construction used in 2 Sam 7:11 highlights this important statement.
  18. 2 Samuel 7:11 tn Heb “the Lord.”
  19. 2 Samuel 7:11 tn Heb “house,” but used here in a metaphorical sense, referring to a royal dynasty. Here the Lord’s use of the word plays off the literal sense that David had in mind as he contemplated building a temple for the Lord. To reflect this in the English translation the adjective “dynastic” has been supplied.
  20. 2 Samuel 7:12 tn Heb, “when your days are full and you lie down with your ancestors.”
  21. 2 Samuel 7:12 tn Heb “your seed after you who comes out from your insides.”
  22. 2 Samuel 7:13 tn Heb “and I will establish the throne of his kingdom permanently.”
  23. 2 Samuel 7:16 tc Heb “before you.” A few medieval Hebrew mss read instead “before me,” which makes better sense contextually. (See also the LXX and the Syriac Peshitta.) The MT reading is probably the result of dittography (note the כ [kaf] at the beginning of the next form), with the extra כ then being interpreted as a pronominal suffix.
  24. 2 Samuel 7:16 tn Heb “throne.”
  25. 2 Samuel 7:17 tn Heb “according to all these words and according to all this revelation, so Nathan said to David.”
  26. 2 Samuel 7:18 tn Heb “house.”
  27. 2 Samuel 7:19 tn Heb “and this was small in your eyes, O Lord God, so you spoke concerning the house of your servant for a distance.”
  28. 2 Samuel 7:19 tn Heb “and this [is] the law of man”; KJV “is this the manner of man, O Lord God?”; NAB “this too you have shown to man”; NRSV “May this be instruction for the people, O Lord God!” This part of the verse is very enigmatic; no completely satisfying solution has yet been suggested. The present translation tries to make sense of the MT by understanding the phrase as a question that underscores the uniqueness of God’s dealings with David as described here. The parallel passage in 1 Chr 17:17 reads differently (see the note there).
  29. 2 Samuel 7:20 tn Heb “and you know your servant.” The verb here refers to recognizing another in a special way and giving them special treatment (see 1 Chr 17:18). Some English versions take this to refer to the Lord’s knowledge of David himself: CEV “you know my thoughts”; NLT “know what I am really like.”
  30. 2 Samuel 7:21 tn Heb “for the sake of your word and according to your heart.”
  31. 2 Samuel 7:21 tn Heb “to make known, your servant.”
  32. 2 Samuel 7:22 tn Heb “in all which we heard with our ears.” The phrase translated “in all” בְּכֹל (bekhol) should probably be emended to “according to all” כְּכֹל (kekhol).
  33. 2 Samuel 7:23 tn Heb “a nation, one.”
  34. 2 Samuel 7:23 tn Heb “whose God” or “because God.” In the Hebrew text this clause is subordinated to what precedes. The clauses are separated in the translation for stylistic reasons.
  35. 2 Samuel 7:23 tn The verb is plural in Hebrew, agreeing grammatically with the divine name, which is a plural of degree.
  36. 2 Samuel 7:23 tn Heb “redeem.”
  37. 2 Samuel 7:23 tn Heb “and to do for you [plural form] the great [thing] and awesome [things] for your land.”
  38. 2 Samuel 7:23 tn Heb “from Egypt, nations and their gods.” The LXX has “nations and tents,” which reflects a mistaken metathesis of letters in אֶלֹהָיו (ʾelohayv, “its gods”) and אֹהָלָיו (ʾohalayv, “its tents”).
  39. 2 Samuel 7:24 tn Heb “and you established for yourself your people Israel for yourself for a people permanently.”
  40. 2 Samuel 7:25 tn Heb “and now, O Lord God, the word which you spoke concerning your servant and concerning his house, establish permanently.”
  41. 2 Samuel 7:25 tn Heb “as you have spoken.”
  42. 2 Samuel 7:26 tn Heb “and your name might be great permanently.” Following the imperative in v. 23b, the prefixed verbal form with vav conjunctive indicates purpose/result.
  43. 2 Samuel 7:26 tn Heb “saying.” The words “as people” are supplied in the translation for clarification and stylistic reasons.
  44. 2 Samuel 7:26 tn Heb “the house.” See the note on “dynastic house” in the following verse.
  45. 2 Samuel 7:27 tn Heb “have uncovered the ear of.”
  46. 2 Samuel 7:27 tn Heb “a house.” This maintains the wordplay from v. 11 (see the note on the word “house” there) and is continued in v. 29.
  47. 2 Samuel 7:27 tn Heb “has found his heart.”
  48. 2 Samuel 7:28 tn Heb “the God.” The article indicates uniqueness here.
  49. 2 Samuel 7:28 tn The translation understands the prefixed verb form as a jussive, indicating David’s wish/prayer. Another option is to take the form as an imperfect and translate “your words are true.”
  50. 2 Samuel 7:28 tn Heb “and you have spoken to your servant this good thing.”
  51. 2 Samuel 7:29 tn Heb “house” (again later in this verse). See the note on “dynastic house” in v. 27.
  52. 2 Samuel 7:29 tn Or “permanently”; cf. NLT “it is an eternal blessing.”
  53. 2 Samuel 8:1 tn Heb “the bridle of one cubit.” Many English versions treat this as a place name because the parallel text in 1 Chr 18:1 reads “Gath” (which is used by NLT here). It is possible that “the bridle of one cubit” is to be understood as “the token of surrender,” referring to the Philistine’s defeat rather than a specific place (cf. TEV, CEV).
  54. 2 Samuel 8:1 tn Heb “from the hand [i.e., control] of the Philistines.”
  55. 2 Samuel 8:2 tn Heb “and he measured [with] two [lengths] of rope to put to death and [with] the fullness of the rope to keep alive.”
  56. 2 Samuel 8:2 tn Heb “and the Moabites were servants of David, carriers of tribute.”
  57. 2 Samuel 8:3 tc The LXX has ἐπιστῆσαι (epistēsai, “cause to stand”). See the parallel text in 1 Chr 18:3.
  58. 2 Samuel 8:3 tn Heb “hand.”
  59. 2 Samuel 8:3 tn The MT does not have the name “Euphrates” in the text. It is supplied in the margin (Qere) as one of ten places where the Masoretes believed that something was “to be read although it was not written” in the text as they had received it. The ancient versions (LXX, Syriac Peshitta, Vulgate) include the word. See also the parallel text in 1 Chr 18:3.
  60. 2 Samuel 8:4 tc The LXX has “1,000 chariots and 7,000 charioteers,” a reading adopted in the text of the NIV. See the parallel text in 1 Chr 18:4.
  61. 2 Samuel 8:4 tn Heb “and David cut the hamstrings of all the chariot horses, and he left from them 100 chariot horses.”
  62. 2 Samuel 8:6 tn Or “delivered.”
  63. 2 Samuel 8:6 tn Or “wherever he went.”
  64. 2 Samuel 8:7 tc The LXX includes seventeen words (in Greek) at the end of v. 7 that are not found in the MT. The LXX addition is as follows: “And Sousakim king of Egypt took them when he came up to Jerusalem in the days of Rehoboam the son of Solomon.” This Greek reading now finds Hebrew support in 4QSama. For a reconstruction of this poorly preserved Qumran text see E. C. Ulrich, Jr., The Qumran Text of Samuel and Josephus (HSM), 45-48.
  65. 2 Samuel 8:8 tn Heb “Betah” (so KJV, NASB, NRSV), but the name should probably be corrected to “Tebah.” See the parallel text in 1 Chr 18:8.
  66. 2 Samuel 8:9 tn The name is spelled “Tou” in the parallel text in 1 Chr 18:9. NIV adopts the spelling “Tou” here.
  67. 2 Samuel 8:10 tn Heb “Toi.” The proper name has been replaced by the pronoun in the translation for stylistic reasons.
  68. 2 Samuel 8:10 tn The name appears as “Hadoram” in the parallel text in 1 Chr 18:10.
  69. 2 Samuel 8:10 tn Heb “to ask concerning him for peace.”
  70. 2 Samuel 8:10 tn Heb “and to bless him because he fought with Hadadezer and defeated him, for Hadadezer was a man of battles with Toi.”
  71. 2 Samuel 8:10 tn Heb “and in his hand were items of silver and items of gold and items of bronze.”
  72. 2 Samuel 8:11 tn Heb “also them King David made holy to the Lord.”
  73. 2 Samuel 8:11 tn Heb “with the silver and the gold that he had dedicated from.”
  74. 2 Samuel 8:12 tn Heb “from.”
  75. 2 Samuel 8:12 tc Heb “Aram.” A few Hebrew mss along with the LXX and Syriac read “Edom” (cf. 2 Sam 8:14 and 1 Chr 18:11). Aram and Edom are spelled similarly, the difference being a ד (dalet) vs. a ר (resh). Besides the textual witnesses, the geography in v. 13, the Valley of Salt, fits Edom and not Aram.
  76. 2 Samuel 8:12 tn Heb “and from the plunder of.”
  77. 2 Samuel 8:13 tn Heb “made a name.”
  78. 2 Samuel 8:13 tc See the note on “Aram” in v. 12.
  79. 2 Samuel 8:13 tn The words “he defeated” are supplied in the translation for stylistic reasons.
  80. 2 Samuel 8:14 tc The MT is repetitious here: “He placed in Edom garrisons; in all Edom he placed garrisons.” The Vulgate lacks “in all Edom”; most of the Greek tradition (with the exception of the Lucianic recension and the recension of Origen) and the Syriac Peshitta lack “he placed garrisons.” The MT reading appears here to be the result of a conflation of variant readings.
  81. 2 Samuel 8:15 tn Heb “and David was doing what is just and fair for all his people.”
  82. 2 Samuel 8:16 tn Heb “was over.”
  83. 2 Samuel 8:17 tc Here Ahimelech is called “the son of Abiathar,” but NCV, CEV, and REB reverse this to conform with 1 Sam 22:20. Most recent English versions (e.g., NAB, NASB, NIV, NRSV, NLT) retain the order found in the MT.
  84. 2 Samuel 8:18 tc The translation follows the Syriac Peshitta, Targum, and Vulgate in reading “over,” rather than the simple conjunction that appears in MT. See also the parallel passage in 1 Chr 18:17.
  85. 2 Samuel 8:18 sn That David’s sons could have been priests, in light of the fact that they were not of the priestly lineage, is strange. One must assume either (1) that the word “priest” (כֹּהֵן, kohen) during this period of time could be used in a broader sense of “chief ruler” (KJV); “chief minister” (ASV, NASB), or “royal adviser” (NIV), perhaps based on the parallel passage in 1 Chr 18:17 which has “the king’s leading officials”, or (2) that in David’s day members of the king’s family could function as a special category of “priests” (cf. NLT “priestly leaders”). The latter option seems to be the more straightforward way of understanding the word in 2 Sam 8:18.
New English Translation (NET)

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

John 14:15-31

Teaching on the Holy Spirit

15 “If you love me, you will obey[a] my commandments.[b] 16 Then[c] I will ask the Father, and he will give you another Advocate[d] to be with you forever— 17 the Spirit of truth, whom the world cannot accept,[e] because it does not see him or know him. But you know him, because he resides[f] with you and will be[g] in you.

18 “I will not abandon[h] you as orphans,[i] I will come to you.[j] 19 In a little while[k] the world will not see me any longer, but you will see me; because I live, you will live too. 20 You will know at that time[l] that I am in my Father and you are in me and I am in you. 21 The person who has my commandments and obeys[m] them is the one who loves me.[n] The one[o] who loves me will be loved by my Father, and I will love him and will reveal[p] myself to him.”

22 “Lord,” Judas (not Judas Iscariot)[q] said,[r] “what has happened that you are going to reveal[s] yourself to us and not to the world?” 23 Jesus replied,[t] “If anyone loves me, he will obey[u] my word, and my Father will love him, and we will come to him and take up residence with him.[v] 24 The person who does not love me does not obey[w] my words. And the word[x] you hear is not mine, but the Father’s who sent me.

25 “I have spoken these things while staying[y] with you. 26 But the Advocate,[z] the Holy Spirit, whom the Father will send in my name, will teach you[aa] everything,[ab] and will cause you to remember everything[ac] I said to you.

27 “Peace I leave with you;[ad] my peace I give to you; I do not give it[ae] to you as the world does.[af] Do not let your hearts be distressed or lacking in courage.[ag] 28 You heard me say to you,[ah] ‘I am going away and I am coming back to you.’ If you loved me, you would be glad[ai] that I am going to the Father, because the Father is greater than I am.[aj] 29 I have told you now before it happens, so that when it happens you may believe.[ak] 30 I will not speak with you much longer,[al] for the ruler of this world is coming.[am] He has no power over me,[an] 31 but I am doing just what the Father commanded me, so that the world may know[ao] that I love the Father.[ap] Get up, let us go from here.[aq]

Footnotes:

  1. John 14:15 tn Or “will keep.”
  2. John 14:15 sn Jesus’ statement If you love me, you will obey my commandments provides the transition between the promises of answered prayer which Jesus makes to his disciples in vv. 13-14 and the promise of the Holy Spirit which is introduced in v. 16. Obedience is the proof of genuine love.
  3. John 14:16 tn Here καί (kai) has been translated as “Then” to reflect the implied sequence in the discourse.
  4. John 14:16 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklētos). Finding an appropriate English translation for παράκλητος is a very difficult task. No single English word has exactly the same range of meaning as the Greek word. “Comforter,” used by some of the older English versions, appears to be as old as Wycliffe. But today it suggests a quilt or a sympathetic mourner at a funeral. “Counselor” is adequate, but too broad, in contexts like “marriage counselor” or “camp counselor.” “Helper” or “Assistant” could also be used, but could suggest a subordinate rank. “Advocate,” the word chosen for this translation, has more forensic overtones than the Greek word does, although in John 16:5-11 a forensic context is certainly present. Because an “advocate” is someone who “advocates” or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected in spite of the drawbacks.
  5. John 14:17 tn Or “cannot receive.”
  6. John 14:17 tn Or “he remains.”
  7. John 14:17 tc Some early and significant witnesses (P66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses (P66c,75vid א A D1 L Θ Ψ ƒ13 33vid M as well as several versions and fathers), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both P66 and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.
  8. John 14:18 tn Or “leave.”
  9. John 14:18 tn The entire phrase “abandon you as orphans” could be understood as an idiom meaning, “leave you helpless.”
  10. John 14:18 sn I will come to you. Jesus had spoken in 14:3 of going away and coming again to his disciples. There the reference was both to the parousia (the second coming of Christ) and to the postresurrection appearances of Jesus to the disciples. Here the postresurrection appearances are primarily in view, since Jesus speaks of the disciples “seeing” him after the world can “see” him no longer in the following verse. But many commentators have taken v. 18 as a reference to the coming of the Spirit, since this has been the topic of the preceding verses. Still, vv. 19-20 appear to contain references to Jesus’ appearances to the disciples after his resurrection. It may well be that another Johannine double meaning is found here, so that Jesus ‘returns’ to his disciples in one sense in his appearances to them after his resurrection, but in another sense he ‘returns’ in the person of the Holy Spirit to indwell them.
  11. John 14:19 tn Grk “Yet a little while, and.”
  12. John 14:20 tn Grk “will know in that day.”sn At that time could be a reference to the parousia (second coming of Christ). But the statement in 14:19, that the world will not see Jesus, does not fit. It is better to take this as the postresurrection appearances of Jesus to his disciples (which has the advantage of taking in a little while in v. 19 literally).
  13. John 14:21 tn Or “keeps.”
  14. John 14:21 tn Grk “obeys them, that one is the one who loves me.”
  15. John 14:21 tn Grk “And the one.” Here the conjunction καί (kai) has not been translated to improve the English style.
  16. John 14:21 tn Or “will disclose.”
  17. John 14:22 tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.sn This is a parenthetical comment by the author.
  18. John 14:22 tn Grk “said to him.”
  19. John 14:22 tn Or “disclose.”sn The disciples still expected at this point that Jesus, as Messiah, was going to reveal his identity as such to the world (cf. 7:4).
  20. John 14:23 tn Grk “answered and said to him.”
  21. John 14:23 tn Or “will keep.”
  22. John 14:23 tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.
  23. John 14:24 tn Or “does not keep.”
  24. John 14:24 tn Or “the message.”
  25. John 14:25 tn Or “while remaining” or “while residing.”
  26. John 14:26 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklētos). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.
  27. John 14:26 tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.
  28. John 14:26 tn Grk “all things.”
  29. John 14:26 tn Grk “all things.”
  30. John 14:27 sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.
  31. John 14:27 tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.
  32. John 14:27 tn Grk “not as the world gives do I give to you.”
  33. John 14:27 tn Or “distressed or fearful and cowardly.”
  34. John 14:28 tn Or “You have heard that I said to you.”
  35. John 14:28 tn Or “you would rejoice.”
  36. John 14:28 sn Jesus’ statement the Father is greater than I am has caused much christological and trinitarian debate. Although the Arians appealed to this text to justify their subordinationist Christology, it seems evident that by the fact Jesus compares himself to the Father, his divine nature is taken for granted. There have been two orthodox interpretations: (1) The Son is eternally generated while the Father is not: Origen, Tertullian, Athanasius, Hilary, etc. (2) As man the incarnate Son was less than the Father: Cyril of Alexandria, Ambrose, Augustine. In the context of the Fourth Gospel the second explanation seems more plausible. But why should the disciples have rejoiced? Because Jesus was on the way to the Father who would glorify him (cf. 17:4-5); his departure now signifies that the work the Father has given him is completed (cf. 19:30). Now Jesus will be glorified with that glory that he had with the Father before the world was (cf. 17:5). This should be a cause of rejoicing to the disciples because when Jesus is glorified he will glorify his disciples as well (17:22).
  37. John 14:29 sn Jesus tells the disciples that he has told them all these things before they happen, so that when they do happen the disciples may believe. This does not mean they had not believed prior to this time; over and over the author has affirmed that they have (cf. 2:11). But when they see these things happen, their level of trust in Jesus will increase and their concept of who he is will expand. The confession of Thomas in 20:28 is representative of this increased understanding of who Jesus is. Cf. John 13:19.
  38. John 14:30 tn Grk “I will no longer speak many things with you.”
  39. John 14:30 sn The ruler of this world is a reference to Satan.
  40. John 14:30 tn Grk “in me he has nothing.”
  41. John 14:31 tn Or “may learn.”
  42. John 14:31 tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.
  43. John 14:31 sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.
New English Translation (NET)

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

Psalm 119:33-48

ה (He)

33 Teach me, O Lord, the lifestyle prescribed by your statutes,[a]
so that I might observe it continually.[b]
34 Give me understanding so that I might observe your law,
and keep it with all my heart.[c]
35 Guide me[d] in the path of your commands,
for I delight to walk in it.[e]
36 Give me a desire for your rules,[f]
rather than for wealth gained unjustly.[g]
37 Turn my eyes away from what is worthless.[h]
Revive me with your word.[i]
38 Confirm to your servant your promise,[j]
which you made to the one who honors you.[k]
39 Take away the insults that I dread.[l]
Indeed,[m] your regulations are good.
40 Look, I long for your precepts.
Revive me with your deliverance.[n]

ו (Vav)

41 May I experience your loyal love,[o] O Lord,
and your deliverance,[p] as you promised.[q]
42 Then I will have a reply for the one who insults me,[r]
for I trust in your word.
43 Do not completely deprive me of a truthful testimony,[s]
for I await your justice.
44 Then I will keep[t] your law continually
now and for all time.[u]
45 I will be secure,[v]
for I seek your precepts.
46 I will speak[w] about your regulations before kings
and not be ashamed.
47 I will find delight in your commands,
which I love.
48 I will lift my hands to[x] your commands,
which I love,
and I will meditate on your statutes.

Footnotes:

  1. Psalm 119:33 tn Heb “the way of your statutes.”
  2. Psalm 119:33 tn Heb “and I will keep it to the end.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative. The Hebrew term עֵקֶב (ʿeqev) is understood to mean “end” here. Another option is to take עֵקֶב as meaning “reward” here (see Ps 19:11) and to translate, “so that I might observe it and be rewarded.”
  3. Psalm 119:34 tn The two prefixed verbal forms with vav (ו) conjunctive indicate purpose/result after the introductory imperative.
  4. Psalm 119:35 tn Or “make me walk.”
  5. Psalm 119:35 tn Heb “for in it I delight.”
  6. Psalm 119:36 tn Heb “turn my heart to your rules.”
  7. Psalm 119:36 tn Heb “and not unjust gain.”
  8. Psalm 119:37 tn Heb “Make my eyes pass by from looking at what is worthless.”
  9. Psalm 119:37 tn Heb “by your word.”
  10. Psalm 119:38 tn Heb “word.”
  11. Psalm 119:38 tn Heb “which [is] for your fear,” that is, the promise made to those who exhibit fear of God.
  12. Psalm 119:39 tn Heb “my reproach that I fear.”
  13. Psalm 119:39 tn Or “for.”
  14. Psalm 119:40 tn Or “righteousness.”
  15. Psalm 119:41 tn Heb “and may your loyal love come to me.”
  16. Psalm 119:41 tn Or “salvation” (so many English versions).
  17. Psalm 119:41 tn Heb “according to your word.”
  18. Psalm 119:42 tn Heb “and I will answer [the] one who insults me a word.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the jussive (see v. 41).
  19. Psalm 119:43 tn Heb “do not snatch from my mouth a word of truth to excess.” The psalmist wants to be able to give a reliable testimony about the Lord’s loyal love (vv. 41-42), but if God does not intervene, the psalmist will be deprived of doing so, for the evidence of such love (i.e., deliverance) will be lacking.
  20. Psalm 119:44 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the negated jussive (see v. 43).
  21. Psalm 119:44 tn Or “forever and ever.”
  22. Psalm 119:45 tn Heb “and I will walk about in a wide place.” The cohortative with prefixed vav (ו) conjunctive gives a further consequence of the anticipated positive divine response (see vv. 43-44). Another option is to take the cohortative as expressing the psalmist’s request. In this case one could translate, “and please give me security.”
  23. Psalm 119:46 tn The series of four cohortatives with prefixed vav (ו) conjunctive in vv. 46-48 list further consequences of the anticipated positive divine response to the request made in v. 43.
  24. Psalm 119:48 tn Lifting the hands is often associated with prayer (Pss 28:2; 63:4; Lam 2:19). (1) Because praying to God’s law borders on the extreme, some prefer to emend the text to “I lift up my hands to you,” eliminating “your commands, which I love” as dittographic. In this view these words were accidentally repeated from the previous verse. (2) However, it is possible that the psalmist closely associates the law with God himself because he views the law as the expression of the divine will. (3) Another option is that “lifting the hands” does not refer to prayer here, but to the psalmist’s desire to receive and appropriate the law. (4) Still others understand this to be an action praising God’s commands (so NCV; cf. TEV, CEV, NLT).
New English Translation (NET)

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

Proverbs 15:33

33 The fear of the Lord provides wise instruction,[a]
and before honor comes humility.[b]

Footnotes:

  1. Proverbs 15:33 tn Heb “[is] instruction of wisdom” (KJV and NASB similar). The noun translated “wisdom” is an attributive genitive: “wise instruction.”sn The idea of the first line is similar to Prov 1:7 and 9:10. Here it may mean that the fear of the Lord results from the discipline of wisdom, just as easily as it may mean that the fear of the Lord leads to the discipline of wisdom. The second reading harmonizes with the theme in the book that the fear of the Lord is the starting point.
  2. Proverbs 15:33 tn Heb “[is] humility” (so KJV). The second clause is a parallel idea in that it stresses how one thing leads to another—humility to honor. Humble submission in faith to the Lord brings wisdom and honor.
New English Translation (NET)

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

Posted on

05/24/2022 DAB Transcript

2 Samuel 4:1-6:23, John 13:31-14:14, Psalms 119:17-32, Proverbs 15:31-32

Today is the 24th day of May welcome to the Daily Audio Bible I’m Brian it’s great to be here with you today as we gather and take the next step forward together moving through the Scriptures. And that leads us back toward the book of…well not toward…leads us back into the book of second Samuel, which we are just getting going on. And, so, our focus between first Samuel and second Samuel, as we’ve always already mentioned really deals with the transition between Saul and David. So, in first Samuel we were getting to know and really watch and observe Saul. Now in second Samuel we’re doing the same thing with David. And, so, we are watching David’s character and integrity, but we are also seeing that David wasn’t just handed the kingdom. There is a rival king who has the authority to be sitting on Israel’s throne one of Saul’s sons, his name is Ish-bosheth. And, so, David is now the King of a tribe of Israel, the tribe of Judah while Ish-bosheth is trying to secure his kingdom. So, let’s pick up the story. Second Samuel chapters 4, 5, and 6 today.

Commentary:

Okay. So, in the Gospel of John, we are clearly moving toward the passion narrative and Jesus crucifixion and this is the last time that we will move through this territory and this year and so we need to pay attention to it, but some of the things that Jesus said today as His kind of last words with His disciples while there alone while they can have this kind of conversation, what He chooses to say to them is profound to us. For example, “I give you a new commandment to love one another. Just as I have loved you, you also are to love one another. Everyone will know by this that you are my disciples, if you have love for one another.” So, this is Jesus’ charge to his disciples before He enters a time of suffering and death. Like, this is the last time that they get to be together in some sort of serene environment. This is what He had to say and it’s not like a nice posture to take on or a suggestion. It’s a new commandment. That’s the thing we can’t sidestep here is that we are commanded by the Savior to love one another. So, why are we so often at enmity or war with one another when we are commanded to love one another. And it’s fleshed out. Just as I have loved you, you are also to love one another. In other words, this isn’t just an esoteric concept. It’s something that was modeled so that when the commandment was given it would be understood what is being talked about. Jesus love for humanity is supposed to be our love for one another. And it even goes further than that. Jesus is saying that if we obey this command and love one another as He has loved us, that is our witness to His love within us. The way Jesus said it is, “everyone will know by this that you are my disciples, if you have love for one another.” I think…I think if we don’t get this we’re not going to get anywhere. And in no way am I saying all of you who are listening to me you need to get your act together and love one another. Like I’m standing here wanting to fall to my knees, knowing that this is something that I break almost every day if not every day. Like I’m not 100%, even close to 100% being able to get my act together enough to show love in the face of some sort of offense. And yet that’s what Jesus modeled and that’s what He said would be the witness to the world, that something has shifted, that things are different. That we would be known as disciples of Jesus because of our love for one another. And the Bible tells us love conquers all. And, so, Jesus is giving us an example and a commandment of the fact that we can use the most powerful force known to humankind to break the chains and tear down the walls and reveal this kingdom that is happening among us. Like, how do we miss that loving one another is God’s work in this world? We could just hang on that one statement all day, and for that matter for the rest of our lives. But there are a couple of other profound things that Jesus chose to share this last moment alone with His disciples. For example, “do not let your hearts be distressed. You believe in God. Believe also in me. There are many dwelling places in my father’s house. Otherwise, I would’ve told you, because I am going away to make ready a place for you if I go and make ready a place for you, I will come back again and take you to be with me, so that where I am, you may be too.” So, much comfort there, so much reassurance there. That verse when we come to it every year…well…it’s deeply meaningful for me. That verse comforted me greatly after losing my mom a few years ago. It’s the otherwise I would’ve told you part for me. I was reading this verse and I am reading these words of Jesus and Him saying, “if this weren’t true, if this weren’t so, I would have told you.” I can only imagine the comfort that that would’ve brought to the disciples who would need to remember these things in mere hours because Jesus would be taken from them. I also think about the comfort that we need to lean into every day, the hope that we need to hold onto every day. And those words, “if it weren’t so I would’ve told you.” They really resonated in my heart anyway. But there’s still kind of this monumental blockbuster thing that Jesus says in our reading today as we end our reading today and that is this, “I tell you the solemn truth, the person who believes in me will perform the miraculous deeds that I am doing and will perform greater deeds than these, because I am going to the Father and I will do whatever you ask in my name, so that the Father may be glorified in the Son. If you ask me anything in my name, I will do it.” What’s kind of shocking about this is that Jesus is kind of like saying whatever you see me do, this is normal. You can do this and greater things. This is…this is normal for those who are in Me. That blows my mind. I cannot claim in any way to have achieved any kind of status of a miracle worker even though Jesus says we can do that. What we see though is possibility. We see things are opening up to a whole new normal, that it is no longer we who live, but Christ who lives within us, and why would Jesus stop doing what Jesus does, healing the brokenhearted and setting the captives free. It’s as if we are invited into the same ministry that Jesus was doing upon this earth. We are the continuation of Jesus began to do upon this earth. We are the hands and feet of Jesus in this earth. Or to put it more in Pauline kind of terminology, we are the body of Christ in this world and the world will know this by our love for one another. So, there is an awful lot that Jesus laid down there at the last moment where they were all alone together and there’s so much for us to meditate upon and consider. And for that matter, there’s a bunch that we need to look at in contrast, in the same way that we’re contrasting say Saul and King David we need to contrast ourselves between ourselves, our own behaviors and that that has been modeled for us by the Savior and maybe finally realize that love keeps no records of wrongs. Love this love. Love doesn’t fail. Love is the way that we will be known as God’s children in this world, disciples of the Savior. We gotta find a wat to love each other better than we are, and it can’t happen fast enough. And, so, maybe it begins today for us. Maybe today we draw that line in the sand and say, okay this is a commandment, so I have got to figure out how to live this.

Prayer:

Holy Spirit, that’s what we’re asking, how? We’re in a broken world full of broken things. We’re continually reminded of what’s broken so we can buy things to fix them. We’re inundated with this constantly, every moment. And yet You’ve given us commandment to love one another as You have loved us. And as with everything else that we are learning we can’t do it on our own. We are utterly dependent upon You, and we need Your help, and we need eyes to see and ears to hear. We need vigilance and awareness. We’ve got to pay attention. Holy Spirit come, may today be a new beginning. We pray this in the powerful, mighty name of Jesus our Lord. Amen.

Announcements:

dailyaudiobible.com, that is a home base, that’s the website, and its where you can find out what’s going on around here. The Daily Audio Bible app will do that as well. So, check that out.

Check out the Daily Audio Bible Shop. We…I mean…there have been honest-to-goodness supply chain issues in the world for the last…over a year and so it’s taken a while to replenish some things, but the Shop is pretty much fully stocked now. We got our shalom fleeces back in stock. Those are always very…they’ve been popular for so long. And, so, we love those. The Global Campfire fleece is back in stock. All of the black wing pencils are back in stock. So, the Shop is available for resources to accompany us on our journey through the Scriptures in a year. And, so, check that out either on the website or on the app.

If you want to partner with the Daily Audio Bible, if this mission to continue to bring the spoken word of God read fresh every day and offered freely to whoever may encounter it, whoever will listen wherever they may be both geographically and wherever they may be in their lives, no matter what time of day or night it is and to build community around the fact that we show up around the Global Campfire every day. If that is life giving to you then thank you for your partnership. 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:

Hey David Robertson of Tennessee this is Greg calling from Alaska. When I was in high school, I graduated in 1980, but they told me I had an eye disease called keratoconus and that by the time I was 40 years old I would be blind because of needing surgery. I’m 60 years old, turned 60 last year and I’m still able to see thanks to God. We…we prayed for years for healing for my eyes. I still don’t see well but I’m not blind and I can see, and I can work, and I can drive. And I love your heart. I’m believing with you for healing, and I know there’s lots of others in this community praying for you. Stands strong, believe in God and I’m standing beside you brother. Love you lots.

Hi neighbors it’s Lisa the Encourager. I just wanted to call in. I’m on May 14th and reading this story about Jesus and when the Pharisees brought the woman that had committed adultery to Him. And I was just struck and reflecting on this beautiful story, and I think what I learned from it again, you know, ‘cause we learn from the same story over and over and different facets of the story. I learned that this is a beautiful example of being slow to speak. When John put this in writing he didn’t just put in writing Jesus’ response. He also put in writing the fact that Jesus bent over and started writing in the sand and He didn’t speak. And I just love that beautiful picture of Him. And I know He was praying at that point and seeking, you know, what He would say and wisdom. And I think we could all learn from that beautiful example of Him just leaning over and writing in the sand and then coming out with His answer and waiting for the accusers to accuse her. And then He bent over again and wrote in the sand. So, He was slow to speak before and very slow to speak after what He said. He just was silent and I…I just…this is so beautiful, just a gorgeous picture of Jesus and His love, His kindness, His gentleness. And that’s what He has for all of us when our accusers are there for us. So, I hope this is encouraging to you as it was for me.

Dear heavenly father I lift up to you those of us that are struggling with anxiety, depression, feeling…being overwhelmed or feeling we’re walking in the wilderness. You oh Lord our shepherd we shall not want. You make us lie down in green pastures. You lead us beside the still waters. You O Lord restore our soul. You lead us in the path of righteousness for Your namesake. Yay that we walk through the valley of the shadow of death we will fear no evil for You are with us. Your rod and Your staff they comfort us. You prepare a table before us in the presence of our enemies. You anoint our heads with oil. Our cup O Lord runs over. Surely Your goodness and mercy shall follow us all the days of our lives. And we will dwell in Your house all Lord forever. I lift this up to You Lord in the name of Your son Jesus Christ. Amen.

Hey DAB family this is Simone calling from Houston it’s May 21st and I heard I think she wants to be called MC from Fullerton. I may have gotten it wrong. And I think I said this is Simone from Houston driving home from work. And I just wanted to encourage you. The Bible says we overcome by the blood of the lamb and the word of our testimony. I’ve had an extremely difficult life and I’m not ashamed of it. Was abandoned by my mother at birth, molested as a child. My first sexual experience was raped at 17. Had my first child at 20. Went on to get married and stayed in that marriage for almost 15 years and it was toxic. Walked away from it. Was divorced with three children with my youngest child being autistic. Three years ago, I heard God say to me move to Houston TX. And I fasted and prayed for six months, and God sent confirmation after confirmation after confirmation. So, I quit my job with almost 15 years, moved to Houston TX, didn’t even have a full-time job and just start it over. Fast forward three years, I’m in the medical field. I’m studying I take my…to become registered in the medical field in a certain area and I love my new career and I love my new job and God has opened so many doors and windows. I haven’t wanted for a single thing, my son and I since we got here three years ago. And I just wanted to encourage you. I’m 46 years old and I started over three years ago. You can do it. It can be done. Trust God. He is faithful and just, you know, try to tune in to Him and try to hear His voice and figure out what it is He wants you to do and where He wants you to be and go. And you can’t go wrong if you do that.

Hi, my name is Ethan and I’m just putting a prayer request. I usually…usually listen to a lot of these after every episode but this is my first time ever making my own. I really felt like I…I needed to but I really do today and I’ve been praying a lot and I just ask that some of you would keep me in your prayers. My car…I just got my car. I’m about to turn 18. I just got my new car and I’m really happy about that but the…a part it in it, the AC compressor went out and I’m not sure what I’m going to do tomorrow and it’s getting really hot, and I don’t know how much money it’s going to cost to fix it. But I’m just trying to have faith. And I just ask that any of y'all who know what I’m going through and understand the stress with this, just pray for me that everything goes well. All things work to the benefit of those who love the Lord and I’ll be OK. And hope everyone out there is doing well, you’re all OK. Remember that God loves you. So, if you’ll just pray for me, I’d appreciate it. Thank you. Have a good day. Ethan. Bye.

Posted on

The Daily Audio Bible Reading for Tuesday May 24, 2022 (NIV)

2 Samuel 4-6

Ish Bosheth is killed

4 When Ish Bosheth[a] the son of Saul heard that Abner had died in Hebron, he was very disheartened,[b] and all Israel was afraid. 2 Now Saul’s son[c] had two men who were in charge of raiding units; one was named Baanah and the other Recab. They were sons of Rimmon the Beerothite, who was a Benjaminite. (Beeroth is regarded as belonging to Benjamin, 3 for the Beerothites fled to Gittaim and have remained there as resident foreigners until the present time.)[d]

4 Now Saul’s son Jonathan had a son who was crippled in both feet. He was five years old when the news about Saul and Jonathan arrived from Jezreel. His nurse picked him up and fled, but in her haste to get away, he fell and was injured.[e] Mephibosheth was his name.

5 Now the sons of Rimmon the Beerothite—Recab and Baanah—went at the hottest part of the day to the home of Ish Bosheth, as he was enjoying his midday rest. 6 They[f] entered the house under the pretense of getting wheat[g] and mortally wounded him[h] in the stomach. Then Recab and his brother Baanah escaped.

7 They had entered[i] the house while Ish Bosheth[j] was resting on his bed in his bedroom. They mortally wounded him[k] and then cut off his head.[l] Taking his head,[m] they traveled on the way of the rift valley[n] all that night. 8 They brought the head of Ish Bosheth to David in Hebron, saying to the king, “Look! The head of Ish Bosheth son of Saul, your enemy who sought your life! The Lord has granted vengeance to my lord the king this day against[o] Saul and his descendants!”

9 David replied to Recab and his brother Baanah, the sons of Rimmon the Beerothite, “As surely as the Lord lives, who has delivered my life from all adversity, 10 when someone told me that Saul was dead—even though he thought he was bringing good news[p]—I seized him and killed him in Ziklag. That was the good news I gave to him! 11 Surely when wicked men have killed an innocent man as he slept[q] in his own house, should I not now require his blood from your hands and remove[r] you from the earth?”

12 So David issued orders to the soldiers and they put them to death. Then they cut off their hands and feet and hung them[s] near the pool in Hebron. But they took the head of Ish Bosheth[t] and buried it in the tomb of Abner[u] in Hebron.[v]

David Is Anointed King Over Israel

5 All the tribes of Israel came to David at Hebron saying, “Look, we are your very flesh and blood![w] 2 In the past, when Saul was our king, you were the real leader in Israel.[x] The Lord said to you, ‘You will shepherd my people Israel; you will rule over Israel.’”

3 When all the leaders[y] of Israel came to the king at Hebron, King David made an agreement with them[z] in Hebron before the Lord. They designated[aa] David as king over Israel. 4 David was thirty years old when he began to reign and he reigned for forty years. 5 In Hebron he reigned over Judah for seven years and six months, and in Jerusalem he reigned for thirty-three years over all Israel and Judah.

David Occupies Jerusalem

6 Then the king and his men advanced to Jerusalem against the Jebusites who lived in the land. The Jebusites[ab] said to David, “You cannot invade this place! Even the blind and the lame will turn you back, saying, ‘David cannot invade this place!’”

7 But David captured the fortress of Zion (that is, the City of David). 8 David said on that day, “Whoever attacks the Jebusites must approach the ‘lame’ and the ‘blind’ who are David’s enemies[ac] by going through the water tunnel.”[ad] For this reason it is said, “The blind and the lame cannot enter the palace.”[ae]

9 So David lived in the fortress and called it the City of David. David built all around it, from the terrace inwards. 10 David’s power grew steadily, for the Lord God[af] of Heaven’s Armies[ag] was with him.[ah]

11 King Hiram of Tyre sent messengers to David, along with cedar logs, carpenters, and stonemasons. They built a palace[ai] for David. 12 David realized that the Lord had established him as king over Israel and that he had elevated his kingdom for the sake of his people Israel. 13 David married more concubines and wives from Jerusalem after he arrived from Hebron. Even more sons and daughters were born to David. 14 These are the names of children born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon, 15 Ibhar, Elishua, Nepheg, Japhia, 16 Elishama, Eliada, and Eliphelet.

Conflict with the Philistines

17 When the Philistines heard that David had been designated[aj] king over Israel, they all[ak] went up to search for David. When David heard about it, he went down to the fortress. 18 Now the Philistines had arrived and spread out in the valley of Rephaim. 19 So David asked the Lord, “Should I march up against the Philistines? Will you hand them over to me?” The Lord said to David, “March up, for I will indeed[al] hand the Philistines over to you.”

20 So David marched against Baal Perazim and defeated them there. Then he said, “The Lord has burst out against my enemies like water bursts out.” So he called the name of that place Baal Perazim.[am] 21 The Philistines[an] abandoned their idols[ao] there, and David and his men picked them up.

22 The Philistines again came up and spread out in the valley of Rephaim. 23 So David asked the Lord what he should do.[ap] This time[aq] the Lord[ar] said to him, “Don’t march straight up. Instead, circle around behind them and come against them opposite the trees.[as] 24 When you hear the sound of marching in the tops of the trees, act decisively. For at that moment the Lord is going before you to strike down the army[at] of the Philistines.” 25 David did just as the Lord commanded him, and he struck down the Philistines from Gibeon all the way to Gezer.[au]

David Brings the Ark to Jerusalem

6 David again assembled[av] all the best[aw] men in Israel, 30,000 in number. 2 David and all the men who were with him traveled[ax] to[ay] Baalah[az] in Judah to bring up from there the ark of God which is called by the name[ba] of the Lord of Heaven’s Armies, who sits enthroned between the cherubim that are on it. 3 They loaded the ark of God on a new cart and carried it from the house of Abinadab, which was on the hill. Uzzah and Ahio, the sons of Abinadab, were guiding the new cart. 4 They brought[bb] it with the ark of God from the house of Abinadab on the hill. Ahio was walking in front of the ark, 5 while David and all Israel[bc] were energetically celebrating before the Lord, singing[bd] and playing various stringed instruments,[be] tambourines, rattles,[bf] and cymbals.

6 When they arrived at the threshing floor of Nacon,[bg] Uzzah reached out and grabbed hold of[bh] the ark of God,[bi] because the oxen stumbled. 7 The Lord was so furious with Uzzah,[bj] he[bk] killed him on the spot[bl] for his negligence.[bm] He died right there beside the ark of God.

8 David was angry because the Lord attacked[bn] Uzzah; so he called that place Perez Uzzah,[bo] which remains its name to this very day. 9 David was afraid of the Lord that day and said, “How will the ark of the Lord ever come to me?” 10 So David was no longer willing to bring the ark of the Lord to be with him in the City of David. David left it in the house of Obed-Edom the Gittite. 11 The ark of the Lord remained in the house of Obed-Edom the Gittite for three months. The Lord blessed Obed-Edom and all his family.[bp] 12 King David was told,[bq] “The Lord has blessed the family of Obed-Edom and everything he owns because of the ark of God.” So David went and joyfully brought the ark of God from the house of Obed-Edom to the City of David. 13 Those who carried the ark of the Lord took six steps and then David[br] sacrificed an ox and a fatling calf. 14 Now David, wearing a linen ephod, was dancing with all his strength before the Lord.[bs] 15 David and all Israel[bt] were bringing up the ark of the Lord, shouting and blowing trumpets.[bu]

16 As the ark of the Lord entered the City of David, Saul’s daughter Michal looked out the window. When she saw King David leaping and dancing before the Lord, she despised him.[bv] 17 They brought the ark of the Lord and put it in its place[bw] in the middle of the tent that David had pitched for it. Then David offered burnt sacrifices and peace offerings before the Lord. 18 When David finished offering the burnt sacrifices and peace offerings, he pronounced a blessing over the people in the name of the Lord of Heaven’s Armies. 19 He then handed out to each member of the entire assembly of Israel,[bx] both men and women, a portion of bread, a date cake,[by] and a raisin cake. Then all the people went home.[bz] 20 When David went home to pronounce a blessing on his own house,[ca] Michal, Saul’s daughter, came out to meet him.[cb] She said, “How the king of Israel has distinguished[cc] himself this day! He has exposed himself today before his servants’ slave girls the way a vulgar fool[cd] might do!”

21 David replied to Michal, “It was before the Lord! I was celebrating before the Lord, who chose me over your father and his entire family[ce] and appointed me as leader over the Lord’s people Israel. 22 I am willing to shame and humiliate myself even more than this.[cf] But with the slave girls whom you mentioned, let me be distinguished.” 23 Now Michal, Saul’s daughter, had no children to the day of her death.

Footnotes:

  1. 2 Samuel 4:1 tn The MT does not specify the subject of the verb here, but the reference is to Ish Bosheth, so the name has been supplied in the translation for clarity. 4QSama and the LXX mistakenly read “Mephibosheth.”
  2. 2 Samuel 4:1 tn Heb “his hands went slack.”
  3. 2 Samuel 4:2 tc The present translation, “Saul’s son had two men,” is based on the reading “to the son of Saul,” rather than the MT’s “the son of Saul.” The context requires the preposition to indicate the family relationship.
  4. 2 Samuel 4:3 tn Heb “until this day.”
  5. 2 Samuel 4:4 tn Heb “and was lame.”
  6. 2 Samuel 4:6 tc For the MT’s וְהֵנָּה (vehennah, “and they,” feminine) read וְהִנֵּה (vehinneh, “and behold”). See the LXX, Syriac Peshitta, and Targum.
  7. 2 Samuel 4:6 tc The LXX (followed by NLT) reads, “behold the house doorkeeper was cleaning wheat and became drowsy and fell asleep and the brothers Rekcha and Baana avoided notice.” Josephus refers to the LXX with a slight expansion on the tradition in Ant. 7:48. The last sentence appears to follow the Hebrew MT, although understanding the final verb נִמְלָטוּ (nimlatu; Niphal of מָלַט, malat) “to escape” as “escaping notice” is without parallel. The beginning of the verse in the LXX shares at least the words “midst of house” and “wheat” with the Hebrew MT. What sort of textual corruption through common scribal copying errors could lead to the different texts is unclear.tn Heb “taking wheat.” The reference to getting wheat is obscure and traditionally inferred to mean that they came under the pretense of obtaining wheat (KJV, ESV, NASB, NIV, Holman). However the plausibility of this scenario is not culturally certain.
  8. 2 Samuel 4:6 tn Heb “and they struck him down.”
  9. 2 Samuel 4:7 tn After the concluding disjunctive clause at the end of v. 6, the author now begins a more detailed account of the murder and its aftermath.
  10. 2 Samuel 4:7 tn Heb “he”; the referent (Ish Bosheth) has been specified in the translation for clarity.
  11. 2 Samuel 4:7 tn Heb “they struck him down and killed him.” The expression is a verbal hendiadys.
  12. 2 Samuel 4:7 tn Heb “and they removed his head.” The Syriac Peshitta and Vulgate lack these words.
  13. 2 Samuel 4:7 tc The Lucianic Greek recension lacks the words “his head.”
  14. 2 Samuel 4:7 sn The rift valley is a large geographic feature extending form Galilee to the gulf of Aqaba. The portion in view here runs along the west of the Dead Sea.
  15. 2 Samuel 4:8 tn Heb “from.”
  16. 2 Samuel 4:10 tn Heb “and he was like a bearer of good news in his eyes.”
  17. 2 Samuel 4:11 tn Heb “on his bed.”
  18. 2 Samuel 4:11 tn See HALOT 146 s.v. II בער. Some derive the verb from a homonym meaning “to burn; to consume.”
  19. 2 Samuel 4:12 tn The antecedent of the pronoun “them” (which is not present in the Hebrew text, but implied) is not entirely clear. Presumably it is the corpses that were hung and not merely the detached hands and feet; cf. NIV “hung the (their NRSV, NLT) bodies”; the alternative is represented by TEV “cut off their hands and feet, which they hung up.”
  20. 2 Samuel 4:12 tc 4QSama mistakenly reads “Mephibosheth” here.
  21. 2 Samuel 4:12 tc The LXX adds “the son of Ner” by conformity with common phraseology elsewhere.
  22. 2 Samuel 4:12 tc Some mss of the LXX lack the phrase “in Hebron.”
  23. 2 Samuel 5:1 tn Heb “look we are your bone and your flesh.”
  24. 2 Samuel 5:2 tn Heb “you were the one leading out and the one leading in Israel.”
  25. 2 Samuel 5:3 tn Heb “elders.”
  26. 2 Samuel 5:3 tn Heb “and the king, David, cut for them a covenant.”
  27. 2 Samuel 5:3 tn Heb “anointed.”
  28. 2 Samuel 5:6 tn The Hebrew text has “he” rather than “the Jebusites.” The referent has been specified in the translation for clarity. In the Syriac Peshitta and some mss of the Targum the verb is plural rather than singular.
  29. 2 Samuel 5:8 tc There is some confusion among the witnesses concerning this word. The Kethib is the Qal perfect third common plural שָׂנְאוּ (saneʾu, “they hated”), referring to the Jebusites’ attitude toward David. The Qere is the Qal passive participle construct plural שְׂנֻאֵי (senuʾe, “hated”), referring to David’s attitude toward the Jebusites. 4QSama has the Qal perfect third person feminine singular שָׂנְאָה (saneʾah, “hated”), the subject of which would be “the soul of David.” The difference is minor and the translation adopted above works for either the Kethib or the Qere.
  30. 2 Samuel 5:8 tn The meaning of the Hebrew term has been debated. For a survey of various views, see P. K. McCarter, II Samuel (AB), 139-40. sn If a water tunnel is in view here, it is probably the so-called Warren’s Shaft that extends up from Hezekiah’s tunnel. It would have provided a means for surprise attack against the occupants of the City of David. The LXX seems not to understand the reference here, translating “by the water shaft” as “with a small knife.”
  31. 2 Samuel 5:8 tn Heb “the house.” TEV takes this as a reference to the temple (“the Lord’s house”).
  32. 2 Samuel 5:10 tc 4QSama and the LXX lack the word “God,” probably due to harmonization with the more common biblical phrase “the Lord of hosts.”
  33. 2 Samuel 5:10 tn Traditionally, “the Lord God of hosts” (KJV, NASB); NIV, NLT “the Lord God Almighty”; CEV “the Lord (+ God NCV) All-Powerful.”
  34. 2 Samuel 5:10 tn The translation assumes that the disjunctive clause is circumstantial-causal, giving the reason for David’s success.
  35. 2 Samuel 5:11 tn Heb “a house.”
  36. 2 Samuel 5:17 tn Heb “anointed.”
  37. 2 Samuel 5:17 tn Heb “all the Philistines.”
  38. 2 Samuel 5:19 tn The infinitive absolute lends emphasis to the following verb.
  39. 2 Samuel 5:20 tn The name means “Lord of the outbursts.”
  40. 2 Samuel 5:21 tn Heb “they”; the referent (the Philistines) has been specified in the translation for clarity.
  41. 2 Samuel 5:21 tc For “idols” the LXX and Vulgate have “gods.”
  42. 2 Samuel 5:23 tn The words “what to do” are not in the Hebrew text.
  43. 2 Samuel 5:23 tn The words “this time” are not in the Hebrew text.
  44. 2 Samuel 5:23 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
  45. 2 Samuel 5:23 tn Some translate as “balsam trees” (cf. NASB, NIV, NRSV, NJB, NLT); cf. KJV, NKJV, ASV “mulberry trees”; NAB “mastic trees”; NEB, REB “aspens.” The exact identification of the type of tree or plant is uncertain.
  46. 2 Samuel 5:24 tn Heb “camp” (so NAB).
  47. 2 Samuel 5:25 tn Heb “from Gibeon until you enter Gezer.”
  48. 2 Samuel 6:1 tn The translation understands the verb to be a defective spelling of וַיֶּאֱסֹף (vayyeʾesof) due to quiescence of the letter א (alef). The root therefore is אָסַף (ʾasaf, “to gather”). The Masoretes, however, pointed the verb as וַיֹּסֶף (vayyosef), understanding it to be a form of יָסַף (yasaf, “to add”). This does not fit the context, which calls for a verb of gathering.
  49. 2 Samuel 6:1 tn Or “chosen.”
  50. 2 Samuel 6:2 tn Heb “arose and went.”
  51. 2 Samuel 6:2 tn Heb “from,” but the following context indicates they traveled to this location.
  52. 2 Samuel 6:2 tn This is another name for Kiriath Jearim (see 1 Chr 13:6).
  53. 2 Samuel 6:2 tc The MT has here a double reference to the name (שֵׁם שֵׁם, shem shem). Many medieval Hebrew mss in the first occurrence point the word differently and read the adverb שָׁם (sham, “there”). This is also the understanding of the Syriac Peshitta (Syr., taman). While this yields an acceptable understanding to the text, it is more likely that the MT reading results from dittography. If the word did occur twice, one might have expected the first occurrence to have the article. The present translation therefore reads שֵׁם only once.
  54. 2 Samuel 6:4 tn Heb “lifted.”
  55. 2 Samuel 6:5 tn Heb “all the house of Israel.”
  56. 2 Samuel 6:5 tc Heb “were celebrating before the Lord with all woods of fir” (cf. KJV, ASV, NASB). If the text is retained, the last expression must be elliptical, referring to musical instruments made from fir wood. But it is preferable to emend the text in light of 1 Chr 13:8, which reads “were celebrating before the Lord with all strength and with songs.”
  57. 2 Samuel 6:5 tn Heb “with zithers [?] and with harps.”
  58. 2 Samuel 6:5 tn That is, “sistrums” (so NAB, NIV); ASV, NASB, NRSV, CEV, NLT “castanets.”
  59. 2 Samuel 6:6 tn 1 Chr 13:9 has “Kidon.”
  60. 2 Samuel 6:6 tn Or “steadied.”
  61. 2 Samuel 6:6 tn Heb “and Uzzah reached out toward the ark of God and grabbed it.”
  62. 2 Samuel 6:7 tn Heb “and the anger of the Lord burned against Uzzah.”
  63. 2 Samuel 6:7 tn Heb “God.”
  64. 2 Samuel 6:7 tc Heb “there.” Since this same term occurs later in the verse it is translated “on the spot” here for stylistic reasons.
  65. 2 Samuel 6:7 tc The phrase “his negligence” is absent from the LXX.
  66. 2 Samuel 6:8 tn Heb “because the Lord broke out [with] a breaking out [i.e., an outburst] against Uzzah.”
  67. 2 Samuel 6:8 sn The name Perez Uzzah means in Hebrew “the outburst [against] Uzzah.”
  68. 2 Samuel 6:11 tn Heb “house,” both here and in v. 12.
  69. 2 Samuel 6:12 tn Heb “and it was told to King David, saying.”
  70. 2 Samuel 6:13 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
  71. 2 Samuel 6:14 tn Heb “and David was dancing with all his strength before the Lord, and David was girded with a linen ephod.”
  72. 2 Samuel 6:15 tc Heb “all the house of Israel.” A few medieval Hebrew mss and the Syriac Peshitta lack the words “the house.”
  73. 2 Samuel 6:15 tn Heb “the shofar” (the ram’s horn trumpet).
  74. 2 Samuel 6:16 tn The Hebrew text adds “in her heart.” Cf. CEV “she was disgusted (+ with him TEV)”; NLT “was filled with contempt for him”; NCV “she hated him.”
  75. 2 Samuel 6:17 tc The Syriac Peshitta lacks “in its place.”
  76. 2 Samuel 6:19 tn Heb “to all the people, to all the throng of Israel.”
  77. 2 Samuel 6:19 tn The Hebrew word used here אֶשְׁפָּר (ʾespar) is found in the OT only here and in the parallel passage found in 1 Chr 16:3. Its exact meaning is uncertain, although the context indicates that it was a food of some sort (cf. KJV “a good piece of flesh”; NRSV “a portion of meat”). The translation adopted here (“date cake”) follows the lead of the Greek translations of the LXX, Aquila, and Symmachus (cf. NASB, NIV, NLT).
  78. 2 Samuel 6:19 tn Heb “and all the people went, each to his house.”
  79. 2 Samuel 6:20 tn Heb “and David returned to bless his house.”
  80. 2 Samuel 6:20 tn Heb “David.” The name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
  81. 2 Samuel 6:20 tn Heb “honored.”
  82. 2 Samuel 6:20 tn Heb “one of the foolish ones.”
  83. 2 Samuel 6:21 tn Heb “all his house”; CEV “anyone else in your family.”
  84. 2 Samuel 6:22 tn Heb “and I will shame myself still more than this and I will be lowly in my eyes.”
New English Translation (NET)

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

John 13:31-14:14

The Prediction of Peter’s Denial

31 When[a] Judas[b] had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him. 32 If God is glorified in him,[c] God will also glorify him in himself, and he will glorify him right away.[d] 33 Children, I am still with you for a little while. You will look for me,[e] and just as I said to the Jewish religious leaders,[f] ‘Where I am going you cannot come,’[g] now I tell you the same.[h]

34 “I give you a new commandment—to love[i] one another. Just as I have loved you, you also are to love one another.[j] 35 Everyone[k] will know by this that you are my disciples—if you have love for one another.”

36 Simon Peter said to him, “Lord, where are you going?” Jesus replied,[l] “Where I am going, you cannot follow me now, but you will follow later.” 37 Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you!”[m] 38 Jesus answered, “Will you lay down your life for me?[n] I tell you the solemn truth,[o] the rooster will not crow until you have denied me three times!

Jesus’ Parting Words to His Disciples

14 “Do not let your hearts be distressed.[p] You believe in God;[q] believe also in me. 2 There are many dwelling places[r] in my Father’s house.[s] Otherwise, I would have told you, because[t] I am going away to make ready[u] a place for you.[v] 3 And if I go and make ready[w] a place for you, I will come again and take you[x] to be with me,[y] so that where I am you may be too. 4 And you know the way where I am going.”[z]

5 Thomas said,[aa] “Lord, we don’t know where you are going. How can we know the way?” 6 Jesus replied,[ab] “I am the way, and the truth, and the life.[ac] No one comes to the Father except through me. 7 If you have known me, you will know my Father too.[ad] And from now on you do know him and have seen him.”

8 Philip said,[ae] “Lord, show us the Father, and we will be content.”[af] 9 Jesus replied,[ag] “Have I been with you for so long, and you have not known[ah] me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’? 10 Do you not believe that I am in the Father, and the Father is in me?[ai] The words that I say to you, I do not speak on my own initiative,[aj] but the Father residing in me performs[ak] his miraculous deeds.[al] 11 Believe me that I am in the Father, and the Father is in me, but if you do not believe me,[am] believe because of the miraculous deeds[an] themselves. 12 I tell you the solemn truth,[ao] the person who believes in me will perform[ap] the miraculous deeds[aq] that I am doing,[ar] and will perform[as] greater deeds[at] than these, because I am going to the Father. 13 And I will do whatever you ask in my name,[au] so that the Father may be glorified[av] in the Son. 14 If you ask me anything in my name, I will do it.

Footnotes:

  1. John 13:31 tn Grk “Then when.”
  2. John 13:31 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
  3. John 13:32 tc A number of early mss (P66 א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א2 A C2 Θ Ψ ƒ13 33 M lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autō, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA28 rightly places the words in brackets, indicating doubt as to their authenticity.
  4. John 13:32 tn Or “immediately.”
  5. John 13:33 tn Or “You will seek me.”
  6. John 13:33 tn Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33-35). The last option is the one adopted in the translation above.
  7. John 13:33 sn See John 7:33-34.
  8. John 13:33 tn The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.
  9. John 13:34 tn The ἵνα (hina) clause gives the content of the commandment. This is indicated by a dash in the translation.
  10. John 13:34 sn The idea that love is a commandment is interesting. In the OT the ten commandments have a setting in the covenant between God and Israel at Sinai; they were the stipulations that Israel had to observe if the nation were to be God’s chosen people. In speaking of love as the new commandment for those whom Jesus had chosen as his own (John 13:1; 15:16) and as a mark by which they could be distinguished from others (13:35), John shows that he is thinking of this scene in covenant terminology. But note that the disciples are to love “Just as I have loved you” (13:34). The love Jesus has for his followers cannot be duplicated by them in one sense, because it effects their salvation, since he lays down his life for them: It is an act of love that gives life to people. But in another sense, they can follow his example (recall to the end, 13:1; also 1 John 3:16; 4:16 and the interpretation of Jesus’ washing of the disciples’ feet). In this way Jesus’ disciples are to love one another: They are to follow his example of sacrificial service to one another, to death if necessary.
  11. John 13:35 tn Grk “All people,” although many modern translations have rendered πάντες (pantes) as “all men” (ASV, RSV, NASB, NIV). While the gender of the pronoun is masculine, it is collective and includes people of both genders.
  12. John 13:36 tn Grk “Jesus answered him.”
  13. John 13:37 tn Or “I will die willingly for you.”
  14. John 13:38 tn Or “Will you die willingly for me?”
  15. John 13:38 tn Grk “Truly, truly, I say to you.”
  16. John 14:1 sn The same verb is used to describe Jesus’ own state in John 11:33; 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.
  17. John 14:1 tn Or “Believe in God.” The translation of the two uses of πιστεύετε (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the KJV translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24-29). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”
  18. John 14:2 tn Many interpreters have associated μοναί (monai) with an Aramaic word that can refer to a stopping place or resting place for a traveler on a journey. This is similar to one of the meanings the word can have in secular Greek (Pausanius 10.31.7). Origen understood the use here to refer to stations on the road to God. This may well have been the understanding of the Latin translators who translated μονή (monē) by mansio, a stopping place. The English translation “mansions” can be traced back to Tyndale, but in Middle English the word simply meant “a dwelling place” (not necessarily large or imposing) with no connotation of being temporary. The interpretation put forward by Origen would have been well suited to Gnosticism, where the soul in its ascent passes through stages during which it is gradually purified of all that is material and therefore evil. It is much more likely that the word μονή should be related to its cognate verb μένω (menō), which is frequently used in the Fourth Gospel to refer to the permanence of relationship between Jesus and the Father and/or Jesus and the believer. Thus the idea of a permanent dwelling place, rather than a temporary stopping place, would be in view. Luther’s translation of μοναί by Wohnungen is very accurate here, as it has the connotation of a permanent residence.
  19. John 14:2 sn Most interpreters have understood the reference to my Father’s house as a reference to heaven, and the dwelling places (μονή, monē) as the permanent residences of believers there. This seems consistent with the vocabulary and the context, where in v. 3 Jesus speaks of coming again to take the disciples to himself. However, the phrase in my Father’s house was used previously in the Fourth Gospel in 2:16 to refer to the temple in Jerusalem. The author in 2:19-22 then reinterpreted the temple as Jesus’ body, which was to be destroyed in death and then rebuilt in resurrection after three days. Even more suggestive is the statement by Jesus in 8:35, “Now the slave does not remain (μένω, menō) in the household forever, but the son remains (μένω) forever.” If in the imagery of the Fourth Gospel the phrase in my Father’s house is ultimately a reference to Jesus’ body, the relationship of μονή to μένω suggests the permanent relationship of the believer to Jesus and the Father as an adopted son who remains in the household forever. In this case the “dwelling place” is “in” Jesus himself, where he is, whether in heaven or on earth. The statement in v. 3, “I will come again and receive you to myself,” then refers not just to the parousia, but also to Jesus’ postresurrection return to the disciples in his glorified state, when by virtue of his death on their behalf they may enter into union with him and with the Father as adopted sons. Needless to say, this bears numerous similarities to Pauline theology, especially the concepts of adoption as sons and being “in Christ” which are prominent in passages like Eph 1. It is also important to note, however, the emphasis in the Fourth Gospel itself on the present reality of eternal life (John 5:24; 7:38-39, etc.) and the possibility of worshiping the Father “in the Spirit and in truth” (John 4:21-24) in the present age. There is a sense in which it is possible to say that the future reality is present now. See further J. McCaffrey, The House With Many Rooms (AnBib 114).
  20. John 14:2 tc A number of significant mss (P66c א A B C* D K L W Ψ ƒ13 33 565 579 892 al lat) have ὅτι (hoti) here, while the majority lack it (P66* C2 Θ M). Should the ὅτι be included or omitted? The external evidence is significantly stronger for the longer reading. Most Alexandrian and Western mss favor inclusion (it is a little unusual for the Alexandrian to favor the longer reading), while most Byzantine mss favor omission (again, a little unusual). However, the reading of P66*, which aligns with the Byzantine, needs to be given some value. At the same time, the scribe of this papyrus was known for freely omitting and adding words, and the fact that the ms was corrected discounts its testimony here. But because the shorter reading is out of character for the Byzantine text, the shorter reading (omitting the ὅτι) may well be authentic. Internally, the question comes down to whether the shorter reading is more difficult or not. And here, it loses the battle, for it seems to be a clarifying omission (so TCGNT 206). R. E. Brown is certainly right when he states: “all in all, the translation without ὅτι makes the best sense” (John [AB], 2:620). But this tacitly argues for the authenticity of the word. Thus, on both external and internal grounds, the ὅτι should be regarded as authentic. tn If the ὅτι (hoti) is included (see tc above), there are no less than four possible translations for this sentence: The sentence could be either a question or a statement, and in addition the ὅτι could either indicate content or be causal. How does one determine the best translation? (1) A question here should probably be ruled out because it would imply a previous statement by Jesus that either there are many dwelling places in his Father’s house (if the ὅτι is causal) or he was going off to make a place ready for them (if the ὅτι indicates content). There is no indication anywhere in the Fourth Gospel that Jesus had made such statements prior to this time. So understanding the sentence as a statement is the best option. (2) A statement with ὅτι indicating content is understandable but contradictory. If there were no dwelling places, Jesus would have told them that he was going off to make dwelling places. But the following verse makes clear that Jesus’ departure is not hypothetical but real—he is really going away. So understanding the ὅτι with a causal nuance is the best option. (3) A statement with a causal ὅτι can be understood two ways: (a) “Otherwise I would have told you” is a parenthetical statement, and the ὅτι clause goes with the preceding “There are many dwelling places in my Father’s house.” This would be fairly awkward syntactically, however; it would be much more natural for the ὅτι clause to modify what directly preceded it. (b) “Otherwise I would have told you” is explained by Jesus’ statement that he is going to make ready a place. He makes a logical, necessary connection between his future departure and the reality of the dwelling places in his Father’s house. To sum up, all the possibilities for understanding the verse with the inclusion of ὅτι present some interpretive difficulties, but last option given seems best: “Otherwise, I would have told you, because I am going to make ready a place.” Of all the options it provides the best logical flow of thought in the passage without making any apparent contradictions in the context.
  21. John 14:2 tn Or “to prepare.”
  22. John 14:2 tn Or “If not, would I have told you that I am going to prepare a place for you?” What is the meaning of the last clause with or without the ὅτι? One of the questions that must be answered here is whether or not τόπος (topos) is to be equated with μονή (monē). In Rev 12:8 τόπος is used to refer to a place in heaven, which would suggest that the two are essentially equal here. Jesus is going ahead of believers to prepare a place for them, a permanent dwelling place in the Father’s house (see the note on this phrase in v. 2).
  23. John 14:3 tn Or “prepare.”
  24. John 14:3 tn Or “bring you.”
  25. John 14:3 tn Grk “to myself.”
  26. John 14:4 tc Most mss (P66* A C3 D Θ Ψ ƒ1,13 M lat sy sa) read “You know where I am going, and you know the way” (καὶ ὅπου [ἐγὼ] ὑπάγω οἴδατε καὶ τὴν ὁδόν οἴδατε, kai hopou egō hupagō oidate kai tēn hodon oidate). The difference between this reading and the wording in NA28 (supported by P66c א B C* L Q W 33 579) is the addition of καί before τὴν ὁδόν and οἴδατε after. Either assertion on the part of Jesus would be understandable: “you know the way where I am going” or “you know where I am going and you know the way,” although the shorter reading is a bit more awkward syntactically. In light of this, and in light of the expansion already at hand in v. 5, the longer reading appears to be a motivated reading. The shorter reading is thus preferred because of its superior external and internal evidence.sn Where I am going. Jesus had spoken of his destination previously to the disciples, most recently in John 13:33. Where he was going was back to the Father, and they could not follow him there, but later he would return for them and they could join him then. The way he was going was via the cross. This he had also mentioned previously (e.g., 12:32) although his disciples did not understand at the time (cf. 12:33). As Jesus would explain in v. 6, although for him the way back to the Father was via the cross, for his disciples the “way” to where he was going was Jesus himself.
  27. John 14:5 tn Grk “said to him.”
  28. John 14:6 tn Grk “Jesus said to him.”
  29. John 14:6 tn Or “I am the way, even the truth and the life.”
  30. John 14:7 tc There is a difficult textual problem here: The statement reads either “If you have known (ἐγνώκατε, egnōkate) me, you will know (γνώσεσθε, gnōsesthe) my Father” or “If you had really known (ἐγνώκειτε, egnōkeite) me, you would have known (ἐγνώκειτε ἄν or ἂν ἤδειτε [egnōkeite an or an ēdeite]) my Father.” The division of the external evidence is difficult, but can be laid out as follows: The mss that have the perfect ἐγνώκατε in the protasis (P66 [א D* W] 579 it) also have, for the most part, the future indicative γνώσεσθε in the apodosis (P66 א D W [579] sa bo), rendering Jesus’ statement as a first-class condition. The mss that have the pluperfect ἐγνώκειτε in the protasis (A B C D1 L Θ Ψ ƒ1,13 33 M) also have, for the most part, a pluperfect in the apodosis (either ἂν ἤδειτε in B C* [L] Q Ψ 1 33 565 al, or ἐγνώκειτε ἄν in A C3 Θ ƒ13 M), rendering Jesus’ statement a contrary-to-fact second-class condition. The external evidence slightly favors the first-class condition, since there is an Alexandrian-Western alliance supported by P66. As well, the fact that the readings with a second-class condition utilize two different verbs with ἄν in different positions suggests that these readings are secondary. However, it could be argued that the second-class conditions are harder readings in that they speak negatively of the apostles (so K. Aland in TCGNT 207); in this case, the ἐγνώκειτε…ἐγνώκειτε ἄν reading should be given preference. Although a decision is difficult, the first-class condition is to be slightly preferred. In this case Jesus promises the disciples that, assuming they have known him, they will know the Father. Contextually this fits better with the following phrase (v. 7b) which asserts that “from the present time you know him and have seen him” (cf. John 1:18).
  31. John 14:8 tn Grk “said to him.”
  32. John 14:8 tn Or “and that is enough for us.”
  33. John 14:9 tn Grk “Jesus said to him.”
  34. John 14:9 tn Or “recognized.”
  35. John 14:10 tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egō en tō patri kai ho patēr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteueis) expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, humin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menōn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.
  36. John 14:10 tn Grk “I do not speak from myself.”
  37. John 14:10 tn Or “does.”
  38. John 14:10 tn Or “his mighty acts”; Grk “his works.”sn Miraculous deeds is most likely a reference to the miraculous signs Jesus had performed, which he viewed as a manifestation of the mighty acts of God. Those he performed in the presence of the disciples served as a basis for faith (although a secondary basis to their personal relationship to him; see the following verse).
  39. John 14:11 tn The phrase “but if you do not believe me” contains an ellipsis; the Greek text reads Grk “but if not.” The ellipsis has been filled out (“but if [you do] not [believe me]…”) for the benefit of the modern English reader.
  40. John 14:11 tn Grk “because of the works.”sn In the context of a proof or basis for belief, Jesus is referring to the miraculous deeds (signs) he has performed in the presence of the disciples.
  41. John 14:12 tn Grk “Truly, truly, I say to you.”
  42. John 14:12 tn Or “will do.”
  43. John 14:12 tn Grk “the works.”
  44. John 14:12 tn Or “that I do.”sn See the note on miraculous deeds in v. 11.
  45. John 14:12 tn Or “will do.”
  46. John 14:12 tn Grk “greater works.”sn What are the greater deeds that Jesus speaks of, and how is this related to his going to the Father? It is clear from both John 7:39 and 16:7 that the Holy Spirit will not come until Jesus has departed. After Pentecost and the coming of the Spirit to indwell believers in a permanent relationship, believers would be empowered to perform even greater deeds than those Jesus did during his earthly ministry. When the early chapters of Acts are examined, it is clear that, from a numerical standpoint, the deeds of Peter and the other Apostles surpassed those of Jesus in a single day (the day of Pentecost). On that day more were added to the church than had become followers of Jesus during the entire three years of his earthly ministry. And the message went forth not just in Judea, Samaria, and Galilee, but to the farthest parts of the known world. This understanding of what Jesus meant by “greater deeds” is more probable than a reference to “more spectacular miracles.” Certainly miraculous deeds were performed by the apostles as recounted in Acts, but these do not appear to have surpassed the works of Jesus himself in either degree or number.
  47. John 14:13 tn Grk “And whatever you ask in my name, I will do it.”
  48. John 14:13 tn Or “may be praised” or “may be honored.”
New English Translation (NET)

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

Psalm 119:17-32

ג (Gimel)

17 Be kind to your servant.
Then I will live[a] and keep[b] your instructions.[c]
18 Open[d] my eyes so I can truly see[e]
the marvelous things in your law.
19 I am a resident foreigner in this land.[f]
Do not hide your commands from me.
20 I desperately long to know[g]
your regulations at all times.
21 You reprimand arrogant people.
Those who stray from your commands are doomed.[h]
22 Spare me[i] shame and humiliation,
for I observe your rules.
23 Though rulers plot and slander me,[j]
your servant meditates on your statutes.
24 Yes, I find delight in your rules;
they give me guidance.[k]

ד (Dalet)

25 I collapse in the dirt.[l]
Revive me with your word.[m]
26 I told you about my ways[n] and you answered me.
Teach me your statutes.
27 Help me to understand what your precepts mean.[o]
Then I can meditate[p] on your marvelous teachings.[q]
28 I collapse[r] from grief.
Sustain me by your word.[s]
29 Remove me from the path of deceit.[t]
Graciously give me[u] your law.
30 I choose the path of faithfulness;
I am committed to[v] your regulations.
31 I hold fast[w] to your rules.
O Lord, do not let me be ashamed.
32 I run along the path of your commands,
for you enable me to do so.[x]

Footnotes:

  1. Psalm 119:17 tn The prefixed verbal form is probably a cohortative indicating purpose/result after the preceding imperative.
  2. Psalm 119:17 tn The cohortative with vav (ו) conjunctive indicates purpose/result after the imperative that begins the verse.
  3. Psalm 119:17 tn Heb “your word.” Many medieval Hebrew mss as well as several ancient versions read the plural here.
  4. Psalm 119:18 tn Heb “uncover.” The verb form גַּל (gal) is an apocopated Piel imperative from גָּלָה (galah, see GKC 214 §75.cc).
  5. Psalm 119:18 tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
  6. Psalm 119:19 sn Heb This metaphor probably derives from Lev 25:23, which uses the terms גֵּר (ger, “resident foreigner”) and תּוֹשָׁב; (toshav, “resident/temporary settler”). Lev 25:23 emphasizes that Israel would be a guest on God’s land. They were attached to the Lord’s household; they did not own the land. Cf. also Ps 39:12 and Gen 23:4.
  7. Psalm 119:20 tn Heb “my soul languishes for longing for.”
  8. Psalm 119:21 tn Heb “accursed.” The traditional punctuation of the Hebrew text takes “accursed” with the previous line (“arrogant, accursed ones”), but it is preferable to take it with the second line as the predicate of the statement.
  9. Psalm 119:22 tn Heb “roll away from upon me.” Some derive the imperatival form גַּל (gal) from גָּלָה (galah, “uncover,” as in v. 18), but here the form is from גָּלַל (galal, “roll”; see Josh 5:9, where חֶרְפָּה [kherpah, “shame; reproach”] also appears as object of the verb). Some, following the lead of a Dead Sea scroll (11QPsa), emend the form to גֹּל (gol).
  10. Psalm 119:23 tn Heb “though rulers sit, about me they talk together.” (For another example of the Niphal of דָּבַר (davar) used with a suffixed form of the preposition ב (bet), see Ezek 33:30.)
  11. Psalm 119:24 tn Heb “men of my counsel.” That is, God’s rules are like advisers to the psalmist, for they teach him how to live in a godly manner that refutes the accusations of his enemies.
  12. Psalm 119:25 tn Heb “my soul clings to the dirt.” The Hebrew term נֶפֶשׁ (nefesh, “being; soul”) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
  13. Psalm 119:25 tn Heb “according to your word.” Many medieval Hebrew mss read the plural “your words.”
  14. Psalm 119:26 tn Heb “my ways I proclaimed.”
  15. Psalm 119:27 tn Heb “the way of your precepts make me understand.”
  16. Psalm 119:27 tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
  17. Psalm 119:27 tn Heb “your amazing things,” which refers here to the teachings of the law (see v. 18).
  18. Psalm 119:28 tn Some translate “my soul weeps,” taking the verb דָלַף (dalaf) from a root meaning “to drip; to drop” (BDB 196 s.v. דֶּלַף). On the basis of cognate evidence from Arabic and Akkadian, HALOT 223 s.v. II דלף proposes a homonymic root here, meaning “be sleepless.” Following L. C. Allen (Psalms 101-150 [WBC], 127, 135) the translation assumes that the verb is cognate with Ugaritic dlp, “to collapse; to crumple” in CTA 2 iv. 17, 26. See G. R. Driver, Canaanite Myths and Legends, 44, 144.
  19. Psalm 119:28 tn Heb “according to your word.” Many medieval Hebrew mss read the plural “your words.”
  20. Psalm 119:29 tn The “path of deceit” refers to a lifestyle characterized by deceit and disloyalty to God. It stands in contrast to the “way of faithfulness” in v. 30.
  21. Psalm 119:29 tn Heb “be gracious to me.” The verb is used metonymically here for “graciously giving” the law. (See Gen 33:5, where Jacob uses this verb in describing how God had graciously given him children.)
  22. Psalm 119:30 tn BDB 1000-1001 s.v. I שָׁוָה derives the verb from the first homonym listed, meaning “to agree with; to be like; to resemble.” It here means (in the Piel stem) “to be accounted suitable,” which in turn would mean by metonymy “to accept; to be committed to.” Some prefer to derive the verb from a homonym meaning “to place; to set,” but in this case an elliptical prepositional phrase must be understood, “I place your regulations [before me]” (see Ps 16:8).
  23. Psalm 119:31 tn Or “cling to.”
  24. Psalm 119:32 tn Heb “for you make wide my heart.” The “heart” is viewed here as the seat of the psalmist’s volition and understanding. The Lord gives the psalmist the desire and moral understanding that are foundational to the willing obedience depicted metaphorically in the preceding line. In Isa 60:5 the expression “your heart will be wide” means “your heart will swell with pride,” but here the nuance appears to be different.
New English Translation (NET)

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

Proverbs 15:31-32

31 The person[a] who hears the reproof that leads to life[b]
is at home[c] among the wise.[d]
32 The one who refuses correction despises himself,[e]
but whoever listens to[f] reproof acquires understanding.[g]

Footnotes:

  1. Proverbs 15:31 tn Heb “ear” (so KJV, NRSV). The term “ear” is a synecdoche of part (= ear) for the whole (= person).
  2. Proverbs 15:31 tn “Life” is an objective genitive: Reproof brings or preserves life. Cf. NIV “life-giving rebuke”; NLT “constructive criticism.”
  3. Proverbs 15:31 tn Heb “lodges.” This means to live with, to be at home with.
  4. Proverbs 15:31 sn The proverb is one full sentence; it affirms that a teachable person is among the wise.
  5. Proverbs 15:32 sn To “despise oneself” means to reject oneself as if there was little value. The one who ignores discipline is not interested in improving himself.
  6. Proverbs 15:32 tn The nuances of שָׁמַע (shamaʿ) include hearing and obeying or carrying out what was said. Cf. “heeds” so NAB, NIV, NKJV, NRSV.
  7. Proverbs 15:32 tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (thinking), and so refers to discernment, wisdom, good sense.
New English Translation (NET)

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

Posted on

5/23/2022 DAB Transcript

2 Samuel 2:12-3:39, John 13:1-30, Psalm 119:1-16, Proverbs 15:29-30

Today is the 23rd day of May, welcome to the Daily Audio Bible. I am Brian. It is wonderful to be here with you today as we move forward, another step. And as we gather around the Global Campfire together, to take that step. And so, yesterday, we began a new week of course, but we also began a new book, the book of second Samuel, and we talked about that a little bit just sort of reminding ourselves that these were all one text at one point. And so, this kind of line of delineation between first Samuel and second Samuel, essentially brings us to the end of Saul’s life, in first Samuel and then we pick up the story, now we are following along with David. In yesterday’s reading, we saw David return to Hebron, at the Lord’s instruction and then the tribe of Judah, which includes the territory where the city of Hebron is, the tribe of Judah, where David comes from, anoints him as their king. So, David is now the king of one tribe of Israel. The other 11 tribes had no king because Saul died, but there was a son of Saul named Ish-bosheth, who was still living. So, Abner the general of the armies of Israel, essentially anoints Ish-bosheth, in his father’s place, saying that he is king of Israel. So, David is king of Judah one tribe and Ish-bosheth is claiming to be king over all the tribes, including the tribe that David is king over. So, we could see why there would be some tension in the transition. So, with that, we pick up the story second Samuel chapter 2 verse 12 through 3 verse 39, today.

Commentary:

Okay so, we are moving through the gospel of John as we know, and as we probably can tell from where we are in the story, we are entering into the time of Jesus passion, His arrest, His trial, His death, His resurrection. So, just, a couple of things. First, I want to point out, this is the last time this year that we’ll be moving through this story and so, may we take it to heart, as we move through it. Second, as we move through the story of the Last Supper today, something very profound is taking place, something that is irreplaceable in our faith, as we walk the footsteps or walk the path, or the way of Jesus. So, Jesus is at this meal, His Last Supper and in the other Gospels, this is a meal where the institution or installment of the practice of the Eucharist or communion happens. It’s a little different in John, in the gospel of John, Jesus does something unforgettable and I quote, “He got up from the meal, removed his outer clothes, took a towel and tied it around Himself. He poured water into the wash basin and began to wash the disciples’ feet and to dry them with the towel He had wrapped around himself.” This is God, we are talking about. He got up from the meal, removed His outer clothes. It’s like God in the flesh, stripping down to His underwear and tying a towel around Himself and pouring water in a washbasin and getting down on His knees, before His friends, to wash their feet. That is so compelling, that is something to deeply understand, the symbolism and the posture that we are talking about, God, getting down on His knees, after having removed His outer garments and tying towel around His waist to wash the grime and filth and long miles from the feet of His friends. And let’s not forget that Jesus is about to be arrested, Jesus is about to endure torture and abuse and endure death and He knows it. And so, in this moment of pivotal change, where very, very soon Jesus is going to be taken away from His friends and it’s gonna scatter everybody. He uses this kind of last moment, where everything is as they understand it because after Jesus is arrested things are going to get tipped upside down and nobody’s gonna understand exactly what’s going on and the next thing, they’re gonna know is Jesus is dead. And then He’s back, He’s alive again. So, like, this is the last moment where the disciples and Jesus have, this common understanding of how things work. For them, everything is about to turn upside down and He uses this moment to get down and wash the filth from the feet of His friends. And then He says some things that are deeply compelling into the story but very, very important for our own lives. Jesus said to them, after He washed their feet, do you understand what I have done for you? You call Me teacher and you call me Lord and that’s correct, that is what I Am. So, if your Lord and Teacher has washed your feet, you too ought to wash one another’s feet. For I have given you an example, you do, just as I have done for you. I tell you this solemn truth, the slave is not greater than his master, nor is the one who was sent as a messenger greater than the one who sent him. If you understand these things, you will be blessed, if you do them. So, for starters, we could say there’s the recipe for blessing but quickly behind that we could say there’s the recipe and the posture that we’ve been learning all along. Humble yourself, be the servant or to put it right back in Jesus words if I then, your Lord and teacher, have washed your feet, you too, ought to wash one another’s feet because that is the example, you should do as you’ve seen me do. So, we can take that from a literal perspective and go well, I need to start washing feet and toes. Or we can understand, there is a posture here of servanthood that God modeled for us. That this is the way and we will examine our own lives and we examine the cultures that we live, we realize there’s another way that things are completely backward. And so, like without these postures and examples to teach us, then we keep trying to go forward, while we’re going backward, which means were pulling against ourselves and pulling ourselves apart, only to get nowhere. The reality is, Jesus has shown us what it means to be a human being and what it looks like to be as we were created to be and we can look at ourselves and realize that in many areas we are anything but that. But we do have examples and instructions and postures and so we have the contrast between what we’re seeing Jesus do. Literally, He’s going to leave this meal and go pray in the garden of Gethsemane where He is going to be arrested and…and then it’s torture and physical and verbal abuse from this point forward, until He is sent to the cross. This is what He chooses to do with that last moment, because this is how we’re supposed to be leaving our lives in His name. So, maybe it’s worth giving some time and thought to that today and maybe it’s time to just kind of pause on the snarky social media comments or the mean accusations that we shoot at people our spouses, our families, our coworkers or wherever we may be. Maybe, it’s time to start thinking about what washing feet might look like, because we, together are capable of washing the filth and grime of the miles that we have walked, from one another’s feet. That may not be literally getting down on our knees and washing toes, like I said. That might be understanding people who have walked many miles and gone through many, many things, many ups, many downs and if you’re walking and walking and walking and eventually your feet are going to become caked with grime. It will be the residue of the miles that you have walked and the experiences that you have had. The beauty of the gospel is that it can be washed clean, whiter than snow. And as we look at Jesus example, we realize, we all have a role to play in this, we can’t forgive sin, not sin against God, but God has forgiven and so we together, wash the filth of who we were, from one another’s feet. And we do this by humbling ourselves after the example of Jesus and serving one another.

Prayer:

And, Holy Spirit, we invite You into that, we do that sometimes. Sometimes it’s a good day, sometimes we get this right, but so often, we have so many wounds and well-worn paths in our lives, that we just continue to walk the same trail and we leave all kind of carnage around us, instead of humility and service. Forgive us Lord. Holy Spirit, come and show us, help us to see our own posture. We see the posture of Jesus, here in the Scriptures, help us to see our own posture and to be able to look at the contrast and to be able to see clearly enough to humbly repent and turn around. Come Holy Spirit, we pray, in the name of Jesus, we ask. Amen.

Announcements:

dailyaudiobible.com, that is home base, home of the Global Campfire. The Daily Audio Bible app is that as well, and the Daily Audio Bible app, can be downloaded free from whatever…whatever app store works with your phone or your tablet, so check that out. Check out things like the Community Section, whether on the web or in the app, that is where the different links to social media channels that we participate in are, and that’s how to get connected that way but also the Prayer Wall, lives in the Community Section. And you can’t get to the Prayer Wall from social media or anything like that, it’s of us, for us and here 24 hours a day, seven days a week. We can always go to the Prayer Wall and just share what’s going on, tell what we can be prayed for, what we’re struggling with, what we’re shouldering that’s crushing us, just what’s going on in our lives, but it is also a place to go and pray. And so, yes, we can certainly turn to the Prayer Wall when we are in crisis, we can also turn to the Prayer Wall when we’re not, because…because somebody is always struggling and somebody is always doing well on any given day and so we can encourage each other, because no matter what kind of a day we’re having, we all know what it feels like to be kind of flying low but we also know what it feels like to be flying high. And it’s great that we can be there to encourage each other, and intercede for one another and just know each other’s stories. And so, the Prayer Wall in the Community Section is a beautiful resource for the Daily Audio Bible community, so, check that out.

If you want to partner with the Daily Audio Bible, if the mission that we participate in each and every day, to bring the spoken word of God read fresh, every day and offered freely to anyone who will listen, anywhere on this planet, any time of day or night, and to build community around that rhythm of showing up every day, taking the next step forward together, so that we know this isn’t a solitary endeavor. We are in this together. We are not alone. If that is life-giving to you then thank you so much for your partnership. 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 P.O. Box 1996 Springhill, 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 that sits up at the top of the app screen and looks like a Hotline button, you can press that from anywhere in the world 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.

Prayer and Encouragements:

Hello, DAB Family, this is Steadfast Stacy in Arizona, calling on May 18th in the evening to pray for our sister, Kelly in South Carolina. Dear Lord, thank You for Kelly and thank You for her transparent and vulnerable call that talked about her finishing her teaching responsibilities and her strain with her three daughters and the financial situation of her family. Lord, I just hear in her voice that this is a time that she’s crying out to You and ask that You would make Yourself real to her in ways that she can understand, that You would bring her messages as she studies Your word, that You would speak to her by praise songs that she hears and that You would just comfort her everywhere that she turns. Thank You that she’s trying to seek You and what’s right for the 23-year-old daughter, that’s moved home and that the other two have had challenging times this year and I just pray that You would reassure her that You are with her and that You know what You’re doing with her and that she’s the perfect mother for those children. I just thank You that we can rest in the fact that You don’t make mistakes when You give our children and the adult children, we’ve done the best we can with. I pray these things for her and also for me and my insecurities about adult children. In Jesus name. Amen.

Hey everybody, Tony the Narrator here. I’m absolutely exhausted today but never mind. I was just talking to a sister in Christ and I just felt really called to pray for Terry the Trucker and for all of our DAB trucking society. I love you all, you guys are amazing. Yeah, America is struggling massively on the whole truck driving front. I’ve heard that there are trucks waiting in shops just waiting to have light replacement parts put in. The truck drivers are basically going out of business cause the parts are not there to replace anything. I’ve heard that, I’ve heard of like, one truck driver who was like, spending like something like $5000 dollars on diesel just to load up and I thought of you, Terry. And I thought of all of you truckers out there. I think there was one called Tony the Trucker, as well, actually. But, but yeah, Father God Lord, I just pray Your hand of providence and blessing over, over the businesses of these men. Father God Lord, I pray that You will grant them, and women, but that You will grant them the ability to survive, to pull together, to work through all of the difficult, difficulties that the current situation has…has brought about. Lord, I pray that You will utterly bless their businesses with Your love, with Your providence and Your warmth and Your care and Your compassion. In Jesus name, Holy and glorious I pray. Amen. Love you.

Hello DAB family, this is John from Ohio and I just want to say hello and tell you how much I love and appreciate all of you and your prayers requests and just praying for one another and this community, thank you Brian and family, Hardin Family. I really need your help to pray for me and my wife, our marriage. We’re really struggling right now, the enemies attacking us bad. And I just really need your help and prayers Lord and community. Thank you so much.

Hello Daily Audio Bible family, this is Ethen Gregwar, longtime listener, formerly from Central Massachusetts, now a local resident of the Greater Phoenix Area of Phoenix, Arizona. I’d like prayer for something that I’ve had a struggle with for, I’d say, over 14 years. I would prefer not to go into too much detail, I would just like to keep it at it’s been something I’ve struggled with for a long time and something I really desire to be gone from my life. It’s created issues, difficulties, tension, contention with family and friends and it’s just, something that shouldn’t be there and something that I want to be gone in my life. And I’m seeking help for it, I’ve joined a special group for it and but, I’ve never, I’ve never gone so far as to actually leave a message on the Daily Audio Bible prayer line and ask for prayer for it. I…I felt too nervous, to ashamed of it to mention it. But I feel like if I don’t take leaps of faith, if I don’t take chances, how will I get better. So, that’s what I would like prayer for. Thank you very much and I love you all.

Hello DAB family this is Joyful Noise from Southern California and I am so grateful for this ministry. I know many of you are as well. And you’ve come to a place where you just can’t imagine a day or a week without the Daily Audio Bible. I do listen every day or I try to. And the days that I can’t, I do catch up and I hear your prayers and hear the word of God every single day. And often I find myself thinking, wait, after 11 years of listening to this ministry and having read the Bible myself a few times, in the past, has that always been in the Bible? Do you ever come to that realization, like wait, was that always in there, cause it’s sticks to you, this is the, you know, the revealing by the Holy Spirit, the word of God and that’s the power of the word of God and also of this ministry. So, I just wanted to bring that to your attention and it’s just been such a blessing for 11 years for me and my family. And, it’s, we’ve been through stuff, man and this ministry has kept me steady. And I do believe that God is blessing is so many, so many through this ministry. I am calling to ask for prayer today. I had quite a disturbing diagnosis last Friday and I’m dealing, I’m processing it and we’re dealing with it. But I just want, I covet your prayers. I would love, God’s people to come around me and my family about this and we’ve been through quite a year, it’s been, it’s just felt like a big thing every month since November. And that’s six months in and I’m like, okay, well, and I’m being Job and trying to be Job, shall I take only good from the Lord and not bad. Not that I’ve experienced anything like Job but it just feels like it’s not stopping. And we can’t really catch our breath. So, I covet your prayers and I’m scared and I’m scared for my kids and just thank you for your prayers. Alright everyone, God Bless.  

Posted on

The Daily Audio Bible Reading for Monday May 23, 2022 (NIV)

2 Samuel 2:12-3:39

12 Then Abner son of Ner and the servants of Ish Bosheth son of Saul went out from Mahanaim to Gibeon. 13 Joab son of Zeruiah and the servants of David also went out and confronted them at the pool of Gibeon. One group stationed themselves on one side of the pool, and the other group on the other side of the pool. 14 Abner said to Joab, “Let the soldiers get up and fight[a] before us.” Joab said, “So be it!”[b]

15 So they got up and crossed over by number: twelve belonging to Benjamin and to Ish Bosheth son of Saul, and twelve from the servants of David. 16 As they grappled with one another, each one stabbed his opponent with his sword and they fell dead together.[c] So that place is called the Field of Flints;[d] it is in Gibeon.

17 Now the battle was very severe that day; Abner and the men of Israel were overcome by David’s soldiers.[e] 18 The three sons of Zeruiah were there—Joab, Abishai, and Asahel. (Now Asahel was as quick on his feet as one of the gazelles in the field.) 19 Asahel chased Abner, without turning to the right or to the left as he followed Abner.

20 Then Abner turned and asked, “Is that you, Asahel?” He replied, “Yes it is!” 21 Abner said to him, “Turn aside to your right or to your left. Capture one of the soldiers[f] and take his equipment for yourself!” But Asahel was not willing to turn aside from following him. 22 So Abner spoke again to Asahel, “Turn aside from following me! I do not want to strike you to the ground.[g] How then could I show[h] my face in the presence of Joab your brother?” 23 But Asahel[i] refused to turn aside. So Abner struck him in the abdomen with the back end of his[j] spear. The spear came out his back; Asahel[k] collapsed on the spot and died there right before Abner.[l] Everyone who came to the place where Asahel fell dead paused in respect.[m]

24 So Joab and Abishai chased Abner. At sunset they came to the hill of Ammah near Giah on the way to the wilderness of Gibeon. 25 The Benjaminites formed their ranks[n] behind Abner and were like a single army, standing at the top of a certain hill.

26 Then Abner called out to Joab, “Must the sword devour forever? Don’t you realize that this will turn bitter in the end? When will you tell the people to turn aside from pursuing their brothers?” 27 Joab replied, “As surely as God lives, if you had not said this, it would have been morning before the people would have abandoned pursuit[o] of their brothers.” 28 Then Joab blew the ram’s horn and all the people stopped in their tracks.[p] They stopped chasing Israel and ceased fighting.[q] 29 Abner and his men went through the rift valley[r] all that night. They crossed the Jordan River[s] and went through the whole region of Bitron[t] and came to Mahanaim.

30 Now Joab returned from chasing Abner and assembled all the people. Nineteen of David’s soldiers were missing, in addition to Asahel. 31 But David’s soldiers had slaughtered the Benjaminites and Abner’s men—in all, 360 men had died! 32 They took Asahel’s body and buried him in his father’s tomb at Bethlehem. Joab and his men then traveled all that night and reached Hebron by dawn. 3 1 However, the war was prolonged between the house of Saul and the house of David. David was becoming steadily stronger, while the house of Saul was becoming increasingly weaker.

2 Now sons were born to David in Hebron. His firstborn was Amnon, born to Ahinoam the Jezreelite. 3 His second son[u] was Kileab, born to Abigail the widow[v] of Nabal the Carmelite. His third son was Absalom, the son of Maacah daughter of King Talmai of Geshur. 4 His fourth son was Adonijah, the son of Haggith. His fifth son was Shephatiah, the son of Abital. 5 His sixth son was Ithream, born to David’s wife Eglah. These sons[w] were all born to David in Hebron.

Abner Defects to David’s Camp

6 As the war continued between the house of Saul and the house of David, Abner was becoming more influential[x] in the house of Saul. 7 Now Saul had a concubine named Rizpah daughter of Aiah. Ish Bosheth[y] said to Abner, “Why did you sleep with[z] my father’s concubine?”[aa]

8 These words of Ish Bosheth really angered Abner and he said, “Am I the head of a dog that belongs to Judah? This very day I am demonstrating[ab] loyalty to the house of Saul your father and to his relatives[ac] and his friends! I have not betrayed you into the hand of David. Yet you have accused me of sinning with this woman today![ad] 9 God will severely judge Abner[ae] if I do not do for David exactly what the Lord has promised him,[af] 10 namely, to transfer the kingdom from the house of Saul and to establish the throne of David over Israel and over Judah all the way from Dan to Beer Sheba!” 11 Ish Bosheth[ag] was unable to answer Abner with even a single word because he was afraid of him.

12 Then Abner sent messengers[ah] to David saying, “To whom does the land belong? Make an agreement[ai] with me, and I will do whatever I can[aj] to cause all Israel to turn to you.” 13 So David said, “Good! I will make an agreement with you. I ask only one thing from you. You will not see my face unless you bring Saul’s daughter Michal when you come to visit me.”[ak]

14 David sent messengers to Ish Bosheth son of Saul with this demand:[al] “Give me my wife Michal whom I acquired[am] for 100 Philistine foreskins.” 15 So Ish Bosheth took her[an] from her husband Paltiel[ao] son of Laish. 16 Her husband went along behind her, weeping all the way to Bahurim. Finally Abner said to him, “Go back!”[ap] So he returned home.

17 Abner advised[aq] the elders of Israel, “Previously you were wanting David to be your king.[ar] 18 Act now! For the Lord has said to David, ‘By the hand of my servant David I will save[as] my people Israel from[at] the Philistines and from all their enemies.’”

19 Then Abner spoke privately with[au] the Benjaminites. Abner also went to Hebron to inform David privately[av] of all that Israel and the entire house of Benjamin had agreed to.[aw] 20 When Abner, accompanied by twenty men, came to David in Hebron, David prepared a banquet for Abner and the men who were with him. 21 Abner said to David, “Let me leave so that I may go and gather all Israel to my lord the king so that they may make an agreement[ax] with you. Then you will rule over all that you desire.” So David sent Abner away, and he left in peace.

Abner Is Killed

22 Now David’s soldiers[ay] and Joab were coming back from a raid, bringing a great deal of plunder with them. Abner was no longer with David in Hebron, for David[az] had sent him away and he had left in peace. 23 When Joab and all the army that was with him arrived, Joab was told: “Abner the son of Ner came to the king; he sent him away, and he left in peace!”

24 So Joab went to the king and said, “What have you done? Abner[ba] has come to you. Why would you send him away? Now he’s gone on his way![bb] 25 You know Abner the son of Ner. Surely he came here to spy on you and to determine when you leave and when you return[bc] and to discover everything that you are doing!”

26 Then Joab left David and sent messengers after Abner. They brought him back from the well of Sirah. (But David was not aware of it.) 27 When Abner returned to Hebron, Joab took him aside at the gate as if to speak privately with him. Joab then stabbed him[bd] in the abdomen and killed him, avenging the shed blood of his brother Asahel.[be]

28 When David later heard about this, he said, “I and my kingdom are forever innocent before the Lord of the shed blood of Abner son of Ner. 29 May his blood whirl over[bf] the head of Joab and the entire house of his father![bg] May the males of Joab’s house[bh] never cease to have[bi] someone with a running sore or a skin disease or one who works at the spindle[bj] or one who falls by the sword or one who lacks food!”

30 So Joab and his brother Abishai killed Abner, because he had killed their brother Asahel in Gibeon during the battle.

31 David instructed Joab and all the people who were with him, “Tear your clothes. Put on sackcloth. Lament before Abner!” Now King David followed[bk] behind the funeral pallet.[bl] 32 So they buried Abner in Hebron. The king cried loudly[bm] over Abner’s grave, and all the people wept too. 33 The king chanted the following lament for Abner:

“Should Abner have died like a fool?
34 Your hands[bn] were not bound,
and your feet were not put into irons.
You fell the way one falls before criminals.”

All the people[bo] wept over him again. 35 Then all the people came and encouraged David to eat food while it was still day. But David took an oath saying, “God will punish me severely[bp] if I taste bread or anything whatsoever before the sun sets!”

36 All the people noticed this and it pleased them.[bq] In fact, everything the king did pleased all the people. 37 All the people and all Israel realized on that day that the killing of Abner son of Ner was not done at the king’s instigation.[br]

38 Then the king said to his servants, “Do you not realize that a great leader[bs] has fallen this day in Israel? 39 Today I am weak, even though I am anointed as king. These men, the sons of Zeruiah, are too much for me to bear![bt] May the Lord punish appropriately the one who has done this evil thing!”[bu]

Footnotes:

  1. 2 Samuel 2:14 tn Heb “play.” What is in view here is a gladiatorial contest in which representative groups of soldiers engage in mortal combat before the watching armies. Cf. NAB “perform for us”; NASB “hold (have NRSV) a contest before us”; NLT “put on an exhibition of hand-to-hand combat.”
  2. 2 Samuel 2:14 tn Heb “let them arise.”
  3. 2 Samuel 2:16 tn Heb “and they grabbed each one the head of his neighbor with his sword in the side of his neighbor and they fell together.”
  4. 2 Samuel 2:16 tn The meaning of the name “Helkath Hazzurim” (so NIV; KJV, NASB, NRSV similar) is not clear. BHK relates the name to the Hebrew term for “side,” and this is reflected in NAB “the Field of the Sides”; the Greek OT revocalizes the Hebrew to mean something like “Field of Adversaries.” Cf. also TEV, NLT “Field of Swords”; CEV “Field of Daggers.”
  5. 2 Samuel 2:17 tn Heb “servants.” So also elsewhere.
  6. 2 Samuel 2:21 tn Heb “young men.” So also elsewhere.
  7. 2 Samuel 2:22 tn Heb “Why should I strike you to the ground?”
  8. 2 Samuel 2:22 tn Heb “lift.”
  9. 2 Samuel 2:23 tn Heb “he”; the referent (Asahel) has been specified in the translation for clarity.
  10. 2 Samuel 2:23 tn Heb “the.” The article functions here as a possessive pronoun.
  11. 2 Samuel 2:23 tn Heb “he”; the referent (Asahel) has been specified in the translation for clarity.
  12. 2 Samuel 2:23 tn Heb “him”; the referent (Abner) has been specified in the translation for clarity.
  13. 2 Samuel 2:23 tn Heb “and they stand.”
  14. 2 Samuel 2:25 tn Heb “were gathered together.”
  15. 2 Samuel 2:27 tn The Hebrew verb נַעֲלָה (naʿalah) used here is the Niphal perfect third person masculine singular of עָלָה (ʿalah, “to go up”). In the Niphal this verb “is used idiomatically, of getting away from so as to abandon…especially of an army raising a siege…” (see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 244).
  16. 2 Samuel 2:28 tn Heb “stood.”
  17. 2 Samuel 2:28 tn Heb “they no longer chased after Israel and they no longer fought.”
  18. 2 Samuel 2:29 sn The rift valley is a large geographic feature extending from Galilee to the Gulf of Aqaba. Here only a section of the Jordan Valley is in view.
  19. 2 Samuel 2:29 tn The word “River” is not in the Hebrew text, but is supplied in the translation for clarity.
  20. 2 Samuel 2:29 tn Heb “and they went, all the Bitron.” The meaning of the Hebrew word “Bitron,” which is used only here in the OT, is disputed. The translation above follows BDB 144 s.v. בִּתְרוֹן in taking the word to be a proper name of an area east of the Jordan. A different understanding was advocated by W. R. Arnold, who took the word to refer to the forenoon or morning; a number of modern scholars and translations have adopted this view (cf. NAB, NASB, NRSV, CEV, NLT). See W. R. Arnold, “The Meaning of בתרון,” AJSL 28 (1911-1912): 274-83 and HALOT 167 s.v. In this case one could translate “and they traveled all morning long.”
  21. 2 Samuel 3:3 tn The Hebrew text does not have the word “son.” So also in vv. 3-5.
  22. 2 Samuel 3:3 tn Heb “wife.”
  23. 2 Samuel 3:5 tn The Hebrew text does not have “sons.”
  24. 2 Samuel 3:6 tn Heb “was strengthening himself.” The statement may have a negative sense here, perhaps suggesting that Abner was overstepping the bounds of political propriety in a self-serving way.
  25. 2 Samuel 3:7 tc The Hebrew of the MT reads simply “and he said,” with no expressed subject for the verb. It is not likely that the text originally had no expressed subject for this verb, since the antecedent is not immediately clear from the context. We should probably restore to the Hebrew text the name “Ish Bosheth.” See a few medieval Hebrew mss, Aquila, Symmachus, Theodotion, and Vulgate. Perhaps the name was accidentally omitted by homoioarcton. Note that both the name Ish Bosheth and the following preposition אֶל (ʾel) begin with the letter alef.
  26. 2 Samuel 3:7 tn The expression בּוֹא אֶל (boʾ ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations.
  27. 2 Samuel 3:7 sn This accusation against Abner is a very serious one, since an act of sexual infringement on the king’s harem would probably have been understood as a blatant declaration of aspirations to kingship. As such it was not merely a matter of ethical impropriety but an act of grave political significance as well.
  28. 2 Samuel 3:8 tn Heb “I do.”
  29. 2 Samuel 3:8 tn Heb “brothers.”
  30. 2 Samuel 3:8 tn Heb “and you have laid upon me the guilt of the woman today.”
  31. 2 Samuel 3:9 tn Heb “So will God do to Abner and so he will add to him.”
  32. 2 Samuel 3:9 tc Heb “has sworn to David.” The LXX, with the exception of the recension of Origen, adds “in this day.”
  33. 2 Samuel 3:11 tn Heb “he”; the referent (Ish Bosheth) has been specified in the translation for clarity.
  34. 2 Samuel 3:12 tn The Hebrew text adds here, “on his behalf.”
  35. 2 Samuel 3:12 tn Heb “cut a covenant.” So also in vv. 13, 21.
  36. 2 Samuel 3:12 tn Heb “and behold, my hand is with you.”
  37. 2 Samuel 3:13 tn The words “when you come to see my face,” though found in the Hebrew text, are somewhat redundant given the similar expression in the earlier part of the verse. The words are absent from the Syriac Peshitta.
  38. 2 Samuel 3:14 tn Heb “to Ish Bosheth son of Saul saying.” To avoid excessive sibilance (especially when read aloud) the translation renders “saying” as “with this demand.”
  39. 2 Samuel 3:14 tn Heb “whom I betrothed to myself.”
  40. 2 Samuel 3:15 tn Heb “sent and took her.”
  41. 2 Samuel 3:15 tn In 1 Sam 25:44 this name appears as “Palti.”
  42. 2 Samuel 3:16 tn Heb “Go, return.”
  43. 2 Samuel 3:17 tn Heb “the word of Abner was with.”
  44. 2 Samuel 3:17 tn Heb “you were seeking David to be king over you.”
  45. 2 Samuel 3:18 tc The present translation follows the LXX, the Syriac Peshitta, and Vulgate in reading “I will save,” rather than the MT “he saved” or “to save." The context calls for the first person common singular imperfect of the verb rather than the third person masculine singular perfect or the infinitive construct.
  46. 2 Samuel 3:18 tn Heb “from the hand of.”
  47. 2 Samuel 3:19 tn Heb “into the ears of.”
  48. 2 Samuel 3:19 tn Heb “also Abner went to speak into the ears of David in Hebron.”
  49. 2 Samuel 3:19 tn Heb “all which was good in the eyes of Israel and in the eyes of all the house of Benjamin.”
  50. 2 Samuel 3:21 tn After the cohortatives, the prefixed verbal form with the prefixed conjunction indicates purpose or result.
  51. 2 Samuel 3:22 tn Heb “And look, the servants of David.”
  52. 2 Samuel 3:22 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
  53. 2 Samuel 3:24 tn Heb “Look, Abner.”
  54. 2 Samuel 3:24 tc The LXX adds “in peace.”
  55. 2 Samuel 3:25 tn Heb “your going out and your coming in.” The expression is a merism. It specifically mentions the polar extremities of the actions but includes all activity in between the extremities as well, thus encompassing the entirety of one’s activities.
  56. 2 Samuel 3:27 tn Heb “and he struck him down there [in] the stomach.”
  57. 2 Samuel 3:27 tn Heb “and he [i.e., Abner] died on account of the blood of Asahel his [i.e., Joab’s] brother.”
  58. 2 Samuel 3:29 tn Heb “and may they whirl over.” In the Hebrew text the subject of the plural verb is unexpressed. The most likely subject is Abner’s “shed blood” (v. 28), which is a masculine plural form in Hebrew. The verb חוּל (khul, “whirl”) is used with the preposition עַל (ʿal) only here and in Jer 23:19; 30:23.
  59. 2 Samuel 3:29 tc 4QSama has “of Joab” rather than “of his father” read by the MT.
  60. 2 Samuel 3:29 tn Heb “the house of Joab.” However, it is necessary to specify that David’s curse is aimed at Joab’s male descendants; otherwise it would not be clear that “one who works at the spindle” refers to a man doing woman’s work rather than a woman.
  61. 2 Samuel 3:29 tn Heb “and may there not be cut off from the house of Joab.”
  62. 2 Samuel 3:29 tn The expression used here is difficult. The translation “one who works at the spindle” follows a suggestion of S. R. Driver that the expression pejoratively describes an effeminate man who, rather than being a mighty warrior, is occupied with tasks that are normally fulfilled by women (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 250-51; cf. NAB “one unmanly”; TEV “fit only to do a woman’s work”; CEV “cowards”). But P. K. McCarter, following an alleged Phoenician usage of the noun to refer to “crutches,” adopts a different view. He translates the phrase “clings to a crutch,” seeing here a further description of physical lameness (II Samuel [AB], 118). Such an idea fits the present context well and is followed by NIV, NCV, and NLT, although the evidence for this meaning is questionable. According to DNWSI 2:915-16, the noun consistently refers to a spindle in Phoenician, as it does in Ugaritic (see UT 468).
  63. 2 Samuel 3:31 tn Heb “was walking.”
  64. 2 Samuel 3:31 tn A ‫מִטָּה‬ (mittah) is typically bed with a frame (which can be ornate and covered with blankets and pillows). Here, like a stretcher, it is a portable frame for carrying a body, technically a bier.
  65. 2 Samuel 3:32 tn Heb “lifted up his voice and wept.” The expression is a verbal hendiadys.
  66. 2 Samuel 3:34 tc The translation follows many medieval Hebrew manuscripts and several ancient versions in reading “your hands,” rather than “your hand.”
  67. 2 Samuel 3:34 tc 4QSama lacks the words “all the people.”
  68. 2 Samuel 3:35 tn Heb “Thus God will do to me and thus he will add.”
  69. 2 Samuel 3:36 tn Heb “it was good in their eyes.”
  70. 2 Samuel 3:37 tn Heb “from the king.”
  71. 2 Samuel 3:38 tn Heb “a leader and a great one.” The expression is a hendiadys.
  72. 2 Samuel 3:39 tn Heb “are hard from me.”
  73. 2 Samuel 3:39 tn Heb “May the Lord repay the doer of the evil according to his evil” (NASB similar).
New English Translation (NET)

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

John 13:1-30

Washing the Disciples’ Feet

13 Just before the Passover Feast, Jesus knew that his time[a] had come to depart[b] from this world to the Father. Having loved his own who were in the world, he now loved them to the very end.[c] 2 The evening meal[d] was in progress, and the devil had already put into the heart[e] of Judas Iscariot, Simon’s son, that he should betray[f] Jesus.[g] 3 Because Jesus[h] knew that the Father had handed all things over to him,[i] and that he had come from God and was going back to God, 4 he got up from the meal, removed[j] his outer clothes,[k] took a towel and tied it around himself.[l] 5 He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself.[m]

6 Then he came to Simon Peter. Peter[n] said to him, “Lord, are you going to wash[o] my feet?” 7 Jesus replied,[p] “You do not understand[q] what I am doing now, but you will understand[r] after these things.” 8 Peter said to him, “You will never wash my feet!”[s] Jesus replied,[t] “If I do not wash you, you have no share with me.”[u] 9 Simon Peter said to him, “Lord, wash[v] not only my feet, but also my hands and my head!” 10 Jesus replied,[w] “The one who has bathed needs only to wash his feet,[x] but is completely[y] clean.[z] And you disciples[aa] are clean, but not every one of you.” 11 (For Jesus[ab] knew the one who was going to betray him. For this reason he said, “Not every one of you is[ac] clean.”)[ad]

12 So when Jesus[ae] had washed their feet and put his outer clothing back on, he took his place at the table[af] again and said to them, “Do you understand[ag] what I have done for you? 13 You call me ‘Teacher’ and ‘Lord,’ and do so correctly,[ah] for that is what I am.[ai] 14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet. 15 For I have given you an example[aj]—you should do just as I have done for you. 16 I tell you the solemn truth,[ak] the slave[al] is not greater than his master, nor is the one who is sent as a messenger[am] greater than the one who sent him. 17 If you understand[an] these things, you will be blessed if you do them.

The Announcement of Jesus’ Betrayal

18 “What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture,[ao] ‘The one who eats my bread[ap] has turned against me.’[aq] 19 I am telling you this now,[ar] before it happens, so that when it happens you may believe[as] that I am he.[at] 20 I tell you the solemn truth,[au] whoever accepts[av] the one I send accepts me, and whoever accepts me accepts the one who sent me.”[aw]

21 When he had said these things, Jesus was greatly distressed[ax] in spirit, and testified,[ay] “I tell you the solemn truth,[az] one of you will betray me.”[ba] 22 The disciples began to look at one another, worried and perplexed[bb] to know which of them he was talking about. 23 One of his disciples, the one Jesus loved,[bc] was at the table[bd] to the right of Jesus in a place of honor.[be] 24 So Simon Peter[bf] gestured to this disciple[bg] to ask Jesus[bh] who it was he was referring to.[bi] 25 Then the disciple whom Jesus loved[bj] leaned back against Jesus’ chest and asked him, “Lord, who is it?” 26 Jesus replied,[bk] “It is the one to whom I will give this piece of bread[bl] after I have dipped it in the dish.”[bm] Then he dipped the piece of bread in the dish[bn] and gave it to Judas Iscariot, Simon’s son. 27 And after Judas[bo] took the piece of bread, Satan entered into him.[bp] Jesus said to him,[bq] “What you are about to do, do quickly.” 28 (Now none of those present at the table[br] understood[bs] why Jesus[bt] said this to Judas.[bu] 29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast,[bv] or to give something to the poor.)[bw] 30 Judas[bx] took the piece of bread and went out immediately. (Now it was night.)[by]

Footnotes:

  1. John 13:1 tn Grk “his hour.”
  2. John 13:1 tn Grk “that he should depart.” The ἵνα (hina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).
  3. John 13:1 tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”). sn The full extent of Jesus’ love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16).
  4. John 13:2 tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”
  5. John 13:2 sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.
  6. John 13:2 tn Or “that he should hand over.”
  7. John 13:2 tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.
  8. John 13:3 tn Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.
  9. John 13:3 tn Grk “had given all things into his hands.”
  10. John 13:4 tn Grk “and removed”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
  11. John 13:4 tn The plural τὰ ἱμάτια (ta himatia) is probably a reference to more than one garment (cf. John 19:23-24). If so, this would indicate that Jesus stripped to a loincloth, like a slave. The translation “outer clothes” is used to indicate that Jesus was not completely naked, since complete nudity would have been extremely offensive to Jewish sensibilities in this historical context.
  12. John 13:4 tn Grk “taking a towel he girded himself.” Jesus would have wrapped the towel (λέντιον, lention) around his waist (διέζωσεν ἑαυτόν, diezōsen heauton) for use in wiping the disciples’ feet. The term λέντιον is a Latin loanword (linteum) which is also found in the rabbinic literature (see BDAG 592 s.v.). It would have been a long piece of linen cloth, long enough for Jesus to have wrapped it about his waist and still used the free end to wipe the disciples’ feet.
  13. John 13:5 tn Grk “with the towel with which he was girded.”
  14. John 13:6 tn Grk “He”; the referent (Peter) is specified in the translation for clarity.
  15. John 13:6 tn Grk “do you wash” or “are you washing.”
  16. John 13:7 tn Grk “answered and said to him.”
  17. John 13:7 tn Grk “You do not know.”
  18. John 13:7 tn Grk “you will know.”
  19. John 13:8 tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.
  20. John 13:8 tn Grk “Jesus answered him.”
  21. John 13:8 tn Or “you have no part in me.”
  22. John 13:9 tn The word “wash” is not in the Greek text, but is implied. Here it is supplied to improve the English style by making Peter’s utterance a complete sentence.
  23. John 13:10 tn Grk “Jesus said to him.”
  24. John 13:10 tn Grk “has no need except to wash his feet.”
  25. John 13:10 tn Or “entirely.”
  26. John 13:10 sn The one who has bathed needs only to wash his feet. A common understanding is that the “bath” Jesus referred to is the initial cleansing from sin, which necessitates only “lesser, partial” cleansings from sins after conversion. This makes a fine illustration from a homiletic standpoint, but is it the meaning of the passage? This seems highly doubtful. Jesus stated that the disciples were completely clean except for Judas (vv. 10b, 11). What they needed was to have their feet washed by Jesus. In the broader context of the Fourth Gospel, the significance of the foot-washing seems to point not just to an example of humble service (as most understand it), but something more—Jesus’ self-sacrificial death on the cross. If this is correct, then the foot-washing which they needed to undergo represented their acceptance of this act of self-sacrifice on the part of their master. This makes Peter’s initial abhorrence of the act of humiliation by his master all the more significant in context; it also explains Jesus’ seemingly harsh reply to Peter (above, v. 8; compare Matt 16:21-23 where Jesus says to Peter, “Get behind me, Satan”).
  27. John 13:10 tn The word “disciples” is supplied in English to clarify the plural Greek pronoun and verb. Peter is not the only one Jesus is addressing here.
  28. John 13:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  29. John 13:11 tn Grk “Not all of you are.”
  30. John 13:11 sn This is a parenthetical note by the author.
  31. John 13:12 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  32. John 13:12 tn Grk “he reclined at the table.” The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position.
  33. John 13:12 tn Grk “Do you know.”
  34. John 13:13 tn Or “rightly.”
  35. John 13:13 tn Grk “and I am these things.”
  36. John 13:15 sn I have given you an example. Jesus tells his disciples after he has finished washing their feet that what he has done is to set an example for them. In the previous verse he told them they were to wash one another’s feet. What is the point of the example? If it is simply an act of humble service, as most interpret the significance, then Jesus is really telling his disciples to serve one another in humility rather than seeking preeminence over one another. If, however, the example is one of self-sacrifice up to the point of death, then Jesus is telling them to lay down their lives for one another (cf. 15:13).
  37. John 13:16 tn Grk “Truly, truly, I say to you.”
  38. John 13:16 tn See the note on the word “slaves” in 4:51.
  39. John 13:16 tn Or “nor is the apostle” (“apostle” means “one who is sent” in Greek).
  40. John 13:17 tn Grk “If you know.”
  41. John 13:18 tn Grk “But so that the scripture may be fulfilled.”
  42. John 13:18 tn Or “The one who shares my food.”
  43. John 13:18 tn Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’—Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33.sn A quotation from Ps 41:9.
  44. John 13:19 tn Or (perhaps) “I am certainly telling you this.” According to BDF §12.3 ἀπ᾿ ἄρτι (ap’ arti) should be read as ἀπαρτί (aparti), meaning “exactly, certainly.”
  45. John 13:19 tn Grk “so that you may believe.”
  46. John 13:19 tn Grk “that I am.” R. E. Brown (John [AB], 2:555) argues for a nonpredicated ἐγώ εἰμι (egō eimi) here, but this is far from certain.
  47. John 13:20 tn Grk “Truly, truly, I say to you.”
  48. John 13:20 tn Or “receives,” and so throughout this verse.
  49. John 13:20 sn The one who sent me refers to God.
  50. John 13:21 tn Or “greatly troubled.”
  51. John 13:21 tn Grk “and testified and said.”
  52. John 13:21 tn Grk “Truly, truly, I say to you.”
  53. John 13:21 tn Or “will hand me over.”
  54. John 13:22 tn Grk “uncertain,” “at a loss.” Here two terms, “worried and perplexed,” were used to convey the single idea of the Greek verb ἀπορέω (aporeō).
  55. John 13:23 sn Here for the first time the one Jesus loved, the “beloved disciple,” is introduced. This individual also is mentioned in 19:26; 20:2; 21:7, and 21:20. Some have suggested that this disciple is to be identified with Lazarus, since the Fourth Gospel specifically states that Jesus loved him (11:3, 5, 36). From the terminology alone this is a possibility; the author is certainly capable of using language in this way to indicate connections. But there is nothing else to indicate that Lazarus was present at the last supper; Mark 14:17 seems to indicate it was only the twelve who were with Jesus at this time, and there is no indication in the Fourth Gospel to the contrary. Nor does it appear that Lazarus ever stood so close to Jesus as the later references in chaps. 19, 20 and 21 seem to indicate. When this is coupled with the omission of all references to John son of Zebedee from the Fourth Gospel, it seems far more likely that the references to the beloved disciple should be understood as references to him.
  56. John 13:23 tn Grk “was reclining.” This reflects the normal 1st century practice of eating a meal in a semi-reclining position.
  57. John 13:23 tn Grk “was reclining in the bosom (or “lap”) of Jesus” (according to both L&N 17.25 and BDAG 65 s.v. ἀνάκειμαι 2 an idiom for taking the place of honor at a meal, but note the similar expression in John 1:18). Whether this position or the position to the left of Jesus should be regarded as the position of second highest honor (next to the host, in this case Jesus, who was in the position of highest honor) is debated. F. Prat, “Les places d’honneur chez les Juifs contemporains du Christ” (RSR 15 [1925]: 512-22), who argued that the table arrangement was that of the Roman triclinium (a U-shaped table with Jesus and two other disciples at the bottom of the U), considered the position to the left of Jesus to be the one of second highest honor. Thus the present translation renders this “a place of honor” without specifying which one (since both of the two disciples to the right and to the left of Jesus would be in positions of honor). Other translations differ as to how they handle the phrase ἐν τῷ κόλπῳ τοῦ ᾿Ιησοῦ (en tō kolpō tou Iēsou; “leaning on Jesus’ bosom,” KJV; “lying close to the breast of Jesus,” RSV; “reclining on Jesus’ breast,” NASB; “reclining next to him,” NIV, NRSV) but the symbolic significance of the beloved disciple’s position seems clear. He is close to Jesus and in an honored position. The phrase as an idiom for a place of honor at a feast is attested in the Epistles of Pliny (the Younger) 4.22.4, an approximate contemporary of Paul.sn Note that the same expression translated in a place of honor here (Grk “in the bosom of”) is used to indicate Jesus’ relationship with the Father in 1:18.
  58. John 13:24 sn It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (13:26).
  59. John 13:24 tn Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.
  60. John 13:24 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  61. John 13:24 sn That is, who would betray him (v. 21).
  62. John 13:25 tn Grk “he”; the referent (the disciple Jesus loved) has been specified in the translation for clarity.
  63. John 13:26 tn Grk “Jesus answered.”
  64. John 13:26 sn The piece of bread was a broken-off piece of bread (not merely a crumb).
  65. John 13:26 tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.
  66. John 13:26 tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.
  67. John 13:27 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
  68. John 13:27 tn Grk “into that one”; the pronoun “he” is more natural English style here.sn This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan “entering into” Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John’s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier.
  69. John 13:27 tn Grk “Then Jesus said to him.”
  70. John 13:28 tn Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.
  71. John 13:28 tn Or “knew.”
  72. John 13:28 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  73. John 13:28 tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.
  74. John 13:29 tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).
  75. John 13:29 sn This is a parenthetical note by the author.
  76. John 13:30 tn Grk “That one”; the referent (Judas) has been specified in the translation for clarity.
  77. John 13:30 sn Now it was night is a parenthetical note by the author. The comment is more than just a time indicator, however. With the departure of Judas to set in motion the betrayal, arrest, trials, crucifixion, and death of Jesus, daytime is over and night has come (see John 9:5; 11:9-10; 12:35-36). Judas had become one of those who walked by night and stumbled, because the light was not in him (11:10).
New English Translation (NET)

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

Psalm 119:1-16

Psalm 119[a]

א (Alef)

119 How blessed are those whose actions are blameless,[b]
who obey[c] the law of the Lord.
2 How blessed are those who observe his rules,
and seek him with all their heart,
3 who, moreover, do no wrong,
but follow in his footsteps.[d]
4 You demand that your precepts
be carefully kept.[e]
5 If only I were predisposed[f]
to keep your statutes.
6 Then I would not be ashamed,
if[g] I were focused on[h] all your commands.
7 I will give you sincere thanks,[i]
when I learn your just regulations.
8 I will keep your statutes.
Do not completely abandon me.[j]

ב (Bet)

9 How can a young person[k] maintain a pure life?[l]
By guarding it according to your instructions.[m]
10 With all my heart I seek you.
Do not allow me to stray from your commands.
11 In my heart I store up[n] your words,[o]
so I might not sin against you.
12 You deserve praise,[p] O Lord.
Teach me your statutes.
13 With my lips I proclaim
all the regulations you have revealed.[q]
14 I rejoice in the lifestyle prescribed by your rules[r]
as if[s] they were riches of all kinds.[t]
15 I will meditate on[u] your precepts
and focus on[v] your behavior.[w]
16 I find delight[x] in your statutes;
I do not forget your instructions.[y]

Footnotes:

  1. Psalm 119:1 tn The psalmist celebrates God’s law and the guidance it provides his people. He expresses his desire to know God’s law thoroughly so that he might experience the blessings that come to those who obey it. This lengthy psalm exhibits an elaborate acrostic pattern. The psalm is divided into twenty-two sections (corresponding to the letters of the Hebrew alphabet), each of which is comprised of eight verses. Each of the verses in the first section (vv. 1-8) begins with the letter alef (א), the first letter of the Hebrew alphabet. This pattern continues throughout the psalm as each new section highlights a successive letter of the alphabet. Each verse in section two (vv. 9-16) begins with the second letter of the alphabet, each verse in section three (vv. 17-24) with the third letter, etc. This rigid pattern creates a sense of order and completeness and may have facilitated memorization.
  2. Psalm 119:1 tn Heb “[Oh] the happiness of those who are blameless of way.”
  3. Psalm 119:1 tn Heb “walk in.”
  4. Psalm 119:3 tn Heb “walk in his ways.”
  5. Psalm 119:4 tn Heb “you, you commanded your precepts, to keep, very much.”
  6. Psalm 119:5 tn Heb “if only my ways were established.”
  7. Psalm 119:6 tn Or “when.”
  8. Psalm 119:6 tn Heb “I gaze at.”
  9. Psalm 119:7 tn Heb “I will give you thanks with an upright heart.”
  10. Psalm 119:8 tn Heb “do not abandon me to excess.” For other uses of the phrase עַד מְאֹד (ʿad meʾod, “to excess”), see Ps 38:6, 8.
  11. Psalm 119:9 tn Heb “young man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender specific “young man” has been translated with the more neutral “young person.”
  12. Psalm 119:9 tn Heb “purify his path.”
  13. Psalm 119:9 tn Heb “by keeping according to your word.” Many medieval Hebrew mss as well as the LXX read the plural, “your words.”
  14. Psalm 119:11 tn Or “hide.”
  15. Psalm 119:11 tn Heb “your word.” Some medieval Hebrew mss as well as the LXX read the plural, “your words.”
  16. Psalm 119:12 tn Heb “[are] blessed.”
  17. Psalm 119:13 tn Heb “of your mouth.”
  18. Psalm 119:14 tn Heb “in the way of your rules.”
  19. Psalm 119:14 tn Heb “as upon,” meaning “as if” (see 2 Chr 32:19).
  20. Psalm 119:14 tn Heb “all wealth.” The phrase refers to all kinds of wealth and riches. See Prov 1:13; 6:31; 24:4; Ezek 27:12, 18.
  21. Psalm 119:15 tn The cohortative verbal forms in this verse express the psalmist’s resolve.
  22. Psalm 119:15 tn Heb “gaze [at].”
  23. Psalm 119:15 tn Heb “ways” (referring figuratively to God’s behavior here).
  24. Psalm 119:16 tn The imperfects in this verse emphasize the attitude the psalmist maintains toward God’s law. Another option is to translate with the future tense, “I will find delight…I will not forget.”
  25. Psalm 119:16 tn Heb “your word.” Many medieval Hebrew mss as well as the LXX read the plural here.
New English Translation (NET)

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

Proverbs 15:29-30

29 The Lord is far[a] from the wicked,
but he hears[b] the prayer of the righteous.[c]
30 A bright look[d] brings joy to the heart,
and good news gives health to the body.[e]

Footnotes:

  1. Proverbs 15:29 sn To say that the Lord is “far” from the wicked is to say that he has made himself unavailable to their appeal—he does not answer them. This motif is used by David throughout Ps 22 for the problem of unanswered prayer—“Why are you far off?”
  2. Proverbs 15:29 sn The verb “hear” (שָׁמַע, shamaʿ) has more of the sense of “respond to” in this context. If one “listens to the voice of the Lord,” for example, it means that he obeys the Lord. If one wishes God to “hear his prayer,” it means he wishes God to answer it.
  3. Proverbs 15:29 sn God’s response to prayer is determined by the righteousness of the one who prays. A prayer of repentance by the wicked is an exception, for by it they would become the righteous (C. H. Toy, Proverbs [ICC], 316).
  4. Proverbs 15:30 tc The LXX has “the eye that sees beautiful things.” D. W. Thomas suggests pointing מְאוֹר (meʾor) as a Hophal participle, “a fine sight cheers the mind” (“Textual and Philological Notes,” 205). But little is to be gained from this change.tn Heb “light of the eyes” (so KJV, NRSV). The expression may indicate the gleam in the eyes of the one who tells the good news, as the parallel clause suggests.
  5. Proverbs 15:30 tn Heb “makes fat the bones;” NAB “invigorates the bones;” NASB “puts fat on the bones.” The word “bones” is a metonymy of subject, the bones representing the whole body. The idea of “making fat” signifies by comparison (hypocatastasis) with fat things that the body will be healthy and prosperous (e.g., Prov 17:22; 25:25; Gen 45:27-28; Isa 52:7-8). Good news makes the person feel good in body and soul.
New English Translation (NET)

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

Posted on

05/22/2022 DAB Transcript

2 Samuel 1:1-2:11, John 12:20-50, Psalms 118:19-29, Proverbs 15:27-28

Today is the 22nd day of May welcome to the Daily Audio Bible I am Brian and it’s wonderful to be here with you today, this day that begins another week. And, so, we open the door to it and open our hearts to it and look upon it. It’s all out there in the future and it’s our story to tell in the adventure of life that we are on with the Lord and with each other as we move day by day step-by-step through the Scriptures. And, so, this week we will read from the New English translation. And of course, like every day we pick up right where we left off. It just so happens the that we left off yesterday by concluding the book of first Samuel, which brings us to the book of second Samuel.

Introduction to second Samuel:

And we went through all of this when we started first Samuel, about how first and second Samuel and first and second Kings were all one text originally and have been broken apart over the years for reference. And, so, we know who Samuel is. We know his story. We know how he became the final judge of Israel and how he was a prophet of God that anointed Israel’s first king. Saul. And then we spent a good portion of the book of first Samuel, focusing in on that first king, king Saul and his character. But part of the story of King Saul is the intertwining of David in his life and how that really unsettles him because Samuel anoints David as the king to replace Saul, which means Saul will not have a dynasty and he will not have an heir to sit upon his throne. This very, very much destabilizes Saul and then Samuel dies. And in a pretty dramatic fashion just as we reached the conclusion of first Samuel we see Saul go to a medium bring Samuel up from the dead and Samuel tells Saul that the kingdom indeed has been stripped from him, and that tomorrow he and his sons will be where he is, which means they will have left human life and reached the conclusion of their earthly journey, which is what happened the following day in a battle with the Philistines. So, now as we turn the page and move into second Samuel Israel has no King. And we may know that David becomes the second king of Israel. We may know that, but it doesn’t just happen by default. And, so, whereas first Samuel gave us a really intimate glimpse into the life of King Saul second Samuel puts the same kind of focus on the soon to be king, David. And, so, we will have a sharp contrast between Saul and David as if we haven’t already. But we will be able to focus in on the character and integrity of David. And as with Saul, there is a lot for us to learn about ourselves in the coming pages. And, so, with that we begin. Second Samuel chapter 1 verse 1 through 2 verse 11.

Prayer:

Father, we thank You for Your word. We thank You for this new week that we are entering into, and we thank You for this new territory as we begin to focus our attention in second Samuel on the life of David. We invite Your Holy Spirit to come. May we drink deeply, and may we learn much as we continue into the pages that are in front of us. Come Holy Spirit and plant what we’ve read in the past week into our hearts as we continually ask that we are continually planting goodness inside of us, so that in due time we will continually be harvesting the fruit of the Spirit in our lives. Come Jesus we pray. In Your mighty name, we ask. Amen.

Community Prayer and Praise:

Good morning I’m Christy from Kentucky, the other Christy. I just heard from the teacher, soccer coach, mom, wife that is overwhelmed and burdened and my first thought was gratitude. Father God, I just thank You that we have teachers that know where their strength comes from, that no to reach out in prayer. Lord, I thank You for these godly women that are teaching our children, that are coaching our children. Lord she is overwhelmed. Lord, I ask that You give her the grace to have moments of time to rest in Your presence and to seek You and to allow You just to flood her with love and comfort and to know that You’re in this with her. Lord, I ask that You place a hedge of protection around her marriage, her family and all those girls that she’s coaching and her students. Lord, I ask that no flaming arrows have any lasting effects. Lord, I just praise You and I thank You for this woman. Just continue to give her strength in Your wisdom in Jesus’ name I pray. Amen.

Hi this is My Heart Belongs to Jesus from Minnesota. First time calling in been listening for three years. I have four daughters and five sons. Kelly your prayer request today just touched my heart. You’re on a journey with your daughters and it will be a bumpy road. All four of my daughters have gone through a time or going through a time where a space that they had a hard time respecting or loving me. As a mom, man this is painful, and I can hear that pain in your voice. Keep praying for them. I know that’s hard but don’t show anger towards them. Have a humble heart. Be gentle with them. Let them see that God is the most important thing in your life. Trust the Lord and when you struggle trusting God, ask Him to help you. Beg Him for wisdom. And on a side note, I would recommend charging your daughter for rent. I’ve had four and soon to be five children back home for seasons of their lives. I’ve had each one of them pay according to their ability. They may not have liked it and I might not feel comfortable asking them, but it helps them move forward as independents. Them…they are adults, and we need to help them see that they’re adults. And by giving them an opportunity to pay rent it helps them in that stage. And it might also help you in your financial ability. You might see it as a blessing. As far as Tony, I just want to say thank you for all of your…poems are so insightful. There’s a young man who I know lost his mum a few years ago and taking care of his brother. You are still on my heart, and I still remember your mother and what a sweet woman she was. I thank you guys all. I really do pray for you, and I’m just blessed to be a part of this whole family around the Global Campfire. Thank you so much again. I appreciate all of you. Have a blessed day. My Heart Belongs to Jesus.

Hi family I just wanted you to please help me lift up my daughter in prayer. You have prayed for her before. She…this school year has not gone well for her. She is in 7th grade and has not made excellent choices. Kind of an understatement. But she is working hard at turning things around and her heart is for the Lord and I’m so thankful most of all for that. Over the last week and a half or two weeks she finally put up a boundary with her bad news friends and told them that she didn’t want to be their friend anymore. And, so, of course they wanted to beat her up and yesterday that happened. I can’t tell you what that has done to my mom’s heart. It kind of took me back a couple months ago when to when my parents both died. I really really was scared for her and she’s OK. And she’s been really strong. Like, I just dropped her off at school and she’s like mom there’s no…I mean, I can’t avoid this, it’s always going to be this way, that, you know, she’s going to have questions no matter when she goes back and if she stays home, she’s just gonna have more homework. So, just…would you pray for her, and would you pay for those girls? Pray for my heart. I am…there were several kids around her, surrounding her, calling her names, and laughing when this girl beat her up. It just breaks my heart. I can’t fathom somebody standing around watching somebody suffer like that and not doing anything. It reminded me of Jesus how people were taunting Him when people were coming His suffering. And it just breaks my heart. So, I covet your prayers a lot as usual. I love you guys.

Hello Daily Audio Bible this is Ryan from Santa Barbara. I just prayed for all the people that came in and shaved requests and I’m just super blessed by the word and prayer really. Just wanted to share that and that you guys help me as I navigate my…my 20s and my prayer life. And, yeah, there was somebody…I…I called in probably a year ago and asked for prayer and there was somebody else from Santa Barbara and you reached out to me I think on Facebook, and I somehow lost you. Please reach out again. And I think that's…that’s all. I’ll just pray for you guys. God bless the Daily Audio Bible. God bless Brian. God, I thank You so much that You have built a community in an invisible way, and I just thank You so much for how they’ve all blessed me with their sharing and their prayers. And I just thank You so much Lord that there’s one of You and there’s one church and You’re just so good to confirm that to me through Daily Audio Bible. And I thank You for Your word. I think You had a sharp and active, sharper than any two edge or dividing between joint and marrow judging the thoughts and intents of the heart. In Jesus’ name. God bless you guys. And have a great day and be encouraged. Your God reigns. This is Ryan from Santa Barbara.

Posted on

The Daily Audio Bible Reading for Sunday May 22, 2022 (NIV)

2 Samuel 1:1-2:11

David Learns of the Deaths of Saul and Jonathan

1 After the death of Saul,[a] when David had returned from defeating the Amalekites,[b] he stayed at Ziklag[c] for two days. 2 On the third day a man arrived from the camp of Saul with his clothes torn and dirt on his head.[d] When he approached David, the man[e] threw himself to the ground.[f]

3 David asked him, “Where are you coming from?” He replied, “I have escaped from the camp of Israel.” 4 David inquired, “How were things going?[g] Tell me!” He replied, “The people fled from the battle and many of them[h] fell dead.[i] Even Saul and his son Jonathan are dead!” 5 David said to the young man[j] who was telling him this, “How do you know that Saul and his son Jonathan are dead?”[k] 6 The young man[l] said, “I just happened to be on Mount Gilboa and came across Saul leaning on his spear for support. The chariots and leaders of the horsemen were in hot pursuit of him. 7 When he turned around and saw me, he called out to me. I answered, ‘Here I am!’ 8 He asked me, ‘Who are you?’ I told him, ‘I’m[m] an Amalekite.’ 9 He said to me, ‘Stand over me and finish me off![n] I’m very dizzy,[o] even though I’m still alive.’[p] 10 So I stood over him and put him to death, since I knew that he couldn’t live in such a condition.[q] Then I took the crown which was on his head and the[r] bracelet which was on his arm. I have brought them here to my lord.”[s]

11 David then grabbed his own clothes[t] and tore them, as did all the men who were with him. 12 They lamented and wept and fasted until evening because Saul, his son Jonathan, the Lord’s army, and the house of Israel had fallen by the sword.

13 David said to the young man who told this to him, “Where are you from?” He replied, “I am an Amalekite, the son of a resident foreigner.”[u] 14 David replied to him, “How is it that you were not afraid to reach out your hand to destroy the Lord’s anointed?” 15 Then David called one of the soldiers[v] and said, “Come here and strike him down!” So he struck him down, and he died. 16 David said to him, “Your blood be on your own head! Your own mouth has testified against you, saying ‘I have put the Lord’s anointed to death.’”

David’s Tribute to Saul and Jonathan

17 Then David chanted this lament over Saul and his son Jonathan. 18 (He gave instructions that the people of Judah should be taught “The Bow.”[w] Indeed, it is written down in the Scroll of the Upright One.)[x]

19 “The beauty[y] of Israel lies slain on your high places!
How the mighty have fallen!
20 Don’t report it in Gath,
don’t spread the news in the streets of Ashkelon,[z]
or the daughters of the Philistines will rejoice,
the daughters of the uncircumcised will celebrate!
21 O mountains of Gilboa,
may there be no dew or rain on you, nor fields of grain offerings![aa]
For it was there that the shield of warriors was defiled;[ab]
the shield of Saul lies neglected without oil.[ac]
22 From the blood of the slain, from the fat of warriors,
the bow of Jonathan was not turned away.
The sword of Saul never returned[ad] empty.
23 Saul and Jonathan were greatly loved[ae] during their lives,
and not even in their deaths were they separated.
They were swifter than eagles, stronger than lions.
24 O daughters of Israel, weep over Saul,
who clothed you in scarlet[af] as well as jewelry,
who put gold jewelry on your clothes.
25 How the warriors have fallen
in the midst of battle!
Jonathan lies slain on your high places!
26 I grieve over you, my brother Jonathan.
You were very dear to me.
Your love was more special to me than the love of women.
27 How the warriors have fallen!
The weapons of war[ag] are destroyed!

David is Anointed King

2 Afterward David inquired of the Lord, “Should I go up to one of the cities of Judah?” The Lord told him, “Go up.” David asked, “Where should I go?” The Lord replied,[ah] “To Hebron.” 2 So David went up, along with his two wives, Ahinoam the Jezreelite and Abigail, formerly the wife of Nabal the Carmelite. 3 David also brought along the men who were with him, each with his family. They settled in the cities[ai] of Hebron. 4 The men of Judah came and there they anointed David as king over the people[aj] of Judah.

David was told,[ak] “The people[al] of Jabesh Gilead are the ones who buried Saul.” 5 So David sent messengers to the people of Jabesh Gilead and told them, “May you be blessed by the Lord because you have shown this kindness[am] to your lord Saul by burying him. 6 Now may the Lord show you true kindness![an] I also will reward you,[ao] because you have done this deed. 7 Now be courageous[ap] and prove to be valiant warriors, for your lord Saul is dead. The people of Judah have anointed me as king over them.”

David’s Army Clashes with the Army of Saul

8 Now Abner son of Ner, the general in command of Saul’s army, had taken Saul’s son Ish Bosheth[aq] and had brought him to Mahanaim. 9 He appointed him king over Gilead, the Geshurites,[ar] Jezreel, Ephraim, Benjamin, and all Israel. 10 Ish Bosheth son of Saul was forty years old when he began to rule over Israel. He ruled two years. However, the people[as] of Judah followed David. 11 David was king in Hebron over the people of Judah for seven-and-a-half years.[at]

Footnotes:

  1. 2 Samuel 1:1 sn This chapter is closely linked to 1 Sam 31. It should be kept in mind that 1 and 2 Samuel were originally a single book, not separate volumes. Whereas in English Bible tradition the books of Samuel, Kings, Chronicles, and Ezra-Nehemiah are each regarded as two separate books, this was not the practice in ancient Hebrew tradition. Early canonical records, for example, counted them as single books respectively. The division into two books goes back to the Greek translation of the OT and was probably initiated because of the cumbersome length of copies due to the Greek practice (unlike that of Hebrew) of writing vowels. The present division into two books can be a little misleading in terms of perceiving the progression of the argument of the book; in some ways it is preferable to treat the books of 1-2 Samuel in a unified fashion.
  2. 2 Samuel 1:1 sn The Amalekites were a nomadic people who inhabited Judah and the Transjordan. They are mentioned in Gen 36:15-16 as descendants of Amalek who in turn descended from Esau. In Exod 17:8-16 they are described as having acted in a hostile fashion toward Israel as the Israelites traveled to Canaan from Egypt. In David’s time the Amalekites were viewed as dangerous enemies who raided, looted, and burned Israelite cities (see 1 Sam 30).
  3. 2 Samuel 1:1 sn Ziklag was a city in the Negev which had been given to David by Achish king of Gath. For more than a year David used it as a base from which he conducted military expeditions (see 1 Sam 27:5-12). According to 1 Sam 30:1-19, Ziklag was destroyed by the Amalekites while Saul fought the Philistines.
  4. 2 Samuel 1:2 sn Tearing one’s clothing and throwing dirt on one’s head were outward expressions of grief in the ancient Near East, where such demonstrable reactions were a common response to tragic news.
  5. 2 Samuel 1:2 tn Heb “he”; the referent (the man mentioned at the beginning of v. 2) has been specified in the translation to avoid confusion as to who fell to the ground.
  6. 2 Samuel 1:2 tn Heb “he fell to the ground and did obeisance.”
  7. 2 Samuel 1:4 tn Heb “What was the word?”
  8. 2 Samuel 1:4 tn Heb “from the people.”
  9. 2 Samuel 1:4 tn Heb “fell and died.”
  10. 2 Samuel 1:5 tn In v. 2 he is called simply a “man.” The word used here in v. 5 (so also in vv. 6, 13, 15), though usually referring to a young man or servant, may in this context designate a “fighting” man, i.e., a soldier.
  11. 2 Samuel 1:5 tc Instead of the MT “who was recounting this to him, ‘How do you know that Saul and his son Jonathan are dead?’” the Syriac Peshitta reads “declare to me how Saul and his son Jonathan died.”
  12. 2 Samuel 1:6 tc The translation follows the Syriac Peshitta and one ms of the LXX; MT adds “who was telling him this.”
  13. 2 Samuel 1:8 tc The present translation reads with the Qere and many medieval Hebrew mss “and I said,” rather than the Kethib which has “and he said.” See the LXX, Syriac Peshitta, and Vulgate, all of which have the first person.
  14. 2 Samuel 1:9 tn As P. K. McCarter (II Samuel [AB], 59) points out, the Polel of the verb מוּת (mut, “to die”) “refers to dispatching or ‘finishing off’ someone already wounded and near death.” Cf. NLT “put me out of my misery.”
  15. 2 Samuel 1:9 tn Heb “the dizziness has seized me.” On the meaning of the Hebrew noun translated “dizziness,” see P. K. McCarter, II Samuel (AB), 59-60. The point seems to be that he is unable to kill himself because he is weak and disoriented.
  16. 2 Samuel 1:9 tn The Hebrew text here is grammatically very awkward (Heb “because all still my life in me”). Whether the broken construct phrase is due to the fact that the alleged speaker is in a confused state of mind as he is on the verge of dying, or whether the MT has sustained a defect in the transmission process, is not entirely clear. The former seems likely, although P. K. McCarter understands the MT to be the result of conflation of two shorter forms of text (P. K. McCarter, II Samuel [AB], 57, n. 9). Early translators also struggled with the verse, apparently choosing to leave part of the Hebrew text untranslated. For example, the Lucianic recension of the LXX lacks “all,” while other witnesses (namely, one medieval Hebrew ms, codices A and B of the LXX, and the Syriac Peshitta) lack “still.”
  17. 2 Samuel 1:10 tn Heb “after his falling”; NAB “could not survive his wound”; CEV “was too badly wounded to live much longer.”
  18. 2 Samuel 1:10 tc The MT lacks the definite article, but this is may be due to textual transmission error. It is preferable to read the א (alef) of אֶצְעָדָה (ʾetsʿadah) as a ה (he) giving הַצְּעָדָה (hatseʿadah). There is no reason to think that the soldier confiscated from Saul’s dead body only one of two or more bracelets that he was wearing (cf. NLT “one of his bracelets”).
  19. 2 Samuel 1:10 sn The claims that the soldier is making here seem to contradict the story of Saul’s death as presented in 1 Sam 31:3-5. In that passage it appears that Saul took his own life, not that he was slain by a passerby who happened on the scene. Some scholars account for the discrepancy by supposing that conflicting accounts have been brought together in the MT. However, it is likely that the young man is here fabricating the account in a self-serving way so as to gain favor with David, or so he supposes. He probably had come across Saul’s corpse, stolen the crown and bracelet from the body, and now hopes to curry favor with David by handing over to him these emblems of Saul’s royalty. But in so doing the Amalekite greatly miscalculated David’s response to this alleged participation in Saul’s death. The consequence of his lies will instead be his own death.
  20. 2 Samuel 1:11 tc The present translation follows the Qere and many medieval Hebrew mss in reading “his garments,” rather than “his garment,” the reading of the Kethib.
  21. 2 Samuel 1:13 sn Hebrew has more than one word for foreigners. Since the Amalekites were obviously not Israelites and were “inhabitants of the land” (1 Sam 27:8), adding the description ger (גֵּר) must carry more significance than just “foreigner” and “resident.” In Mosaic Law the ger (גֵּר) could join the covenant, be circumcised, offer sacrifices to the Lord, celebrate the festivals with Israel, were given equal protection under the law, and received some social welfare along with the Levites. (See notes at Exod 12:19 and Deut 29:11.) These ger (גֵּר) appear to be converts or naturalized citizens with minimally different rights (they could not own land, just houses). The young man is probably positioning himself as someone loyal to Israel, consistent the description that he came from the camp of Saul/Israel (vss 2-3). He certainly would not want to be considered one of the Amalekites that David had just fought against (vs 1). This may also explain David’s expectation that he should know better than to slay the Lord’s anointed (as Saul’s armor-bearer would not do in the true account in 1 Sam 31:4).
  22. 2 Samuel 1:15 tn Heb “young men.”
  23. 2 Samuel 1:18 tn Heb “be taught the bow.” The reference to “the bow” is very difficult here. Some interpreters (e.g., S. R. Driver, P. K. McCarter, Jr.) suggest deleting the word from the text (cf. NAB, TEV), but there does not seem to be sufficient evidence for doing so. Others (cf. KJV) understand the reference to be elliptical, meaning “the use of the bow.” The verse would then imply that with the deaths of Saul and Jonathan having occurred, a period of trying warfare is about to begin, requiring adequate preparation for war on the part of the younger generation. Various other views may also be found in the secondary literature. However, it seems best to understand the word here to be a reference to the name of a song (i.e., “The Bow”), most likely the poem that follows in vv. 19-27 (cf. ASV, NASB, NRSV, CEV, NLT); NIV “this lament of the bow.”
  24. 2 Samuel 1:18 sn The Scroll of the Upright One (or The Book of Yashar) is a noncanonical writing which has not been preserved. Mentioned here and in Josh 10:12-13, it apparently was “a collection of ancient national poetry” (so BDB 449 s.v. יָשָׁר).
  25. 2 Samuel 1:19 sn The word beauty is used figuratively here to refer to Saul and Jonathan.
  26. 2 Samuel 1:20 sn The cities of Gath and Ashkelon are mentioned here by synecdoche of part for the whole. As major Philistine cities they in fact represent all of Philistia. The point is that when the sad news of fallen Israelite leadership reaches the Philistines, it will be for these enemies of Israel the occasion of great joy rather than grief.
  27. 2 Samuel 1:21 tc Instead of the MT’s “fields of grain offerings” the Lucianic recension of the LXX reads “your high places are mountains of death.” Cf. the Old Latin montes mortis (“mountains of death”).
  28. 2 Samuel 1:21 tn This is the only biblical occurrence of the Niphal of the verb גָּעַל (gaʿal). This verb usually has the sense of “to abhor” or “loathe.” But here it seems to refer to the now dirty and unprotected condition of a previously well-maintained instrument of battle.
  29. 2 Samuel 1:21 tc It is preferable to read here Hebrew מָשׁוּחַ (mashuakh) with many Hebrew mss, rather than מָשִׁיחַ (mashiakh) of the MT. Although the Syriac Peshitta understands the statement to pertain to Saul, the point here is not that Saul is not anointed. Rather, it is the shield of Saul that lies discarded and is no longer anointed. In ancient Near Eastern practice a warrior’s shield that was in normal use would have to be anointed regularly in order to ensure that the leather did not become dry and brittle. Like other warriors of his day Saul would have carefully maintained his tools of trade. But now that he is dead, the once-cared-for shield of the mighty warrior lies sadly discarded and woefully neglected, a silent but eloquent commentary on how different things are now compared to the way they were during Saul’s lifetime.
  30. 2 Samuel 1:22 tn The Hebrew imperfect verbal form is used here to indicate repeated past action.
  31. 2 Samuel 1:23 tn Heb “beloved and dear.”
  32. 2 Samuel 1:24 sn Clothing of scarlet was expensive and beyond the financial reach of most people.
  33. 2 Samuel 1:27 sn The expression weapons of war may here be a figurative way of referring to Saul and Jonathan.
  34. 2 Samuel 2:1 tn Heb “he said.” The referent (the Lord) has been specified in the translation for clarity and for stylistic reasons.
  35. 2 Samuel 2:3 tc The expression “the cities of Hebron” is odd; we would expect the noun to be in the singular, if used at all. Although the Syriac Peshitta has the expected reading “in Hebron,” the MT is clearly the more difficult reading and should probably be retained here.
  36. 2 Samuel 2:4 tn Heb “house.”
  37. 2 Samuel 2:4 tn Heb “and they told David.” The subject appears to be indefinite, allowing one to translate the verb as passive with David as subject.
  38. 2 Samuel 2:4 tn Heb “men.”
  39. 2 Samuel 2:5 tn Or “loyalty.”
  40. 2 Samuel 2:6 tn Or “loyalty and devotion.”
  41. 2 Samuel 2:6 tn Heb “will do with you this good.”
  42. 2 Samuel 2:7 tn Heb “let your hands be strong.”
  43. 2 Samuel 2:8 sn The name Ish Bosheth means in Hebrew “man of shame.” It presupposes an earlier form such as Ish Baal (“man of the Lord”), with the word “baal” being used of Israel’s God. But because the Canaanite storm god was named “Baal,” that part of the name was later replaced with the word “shame.”
  44. 2 Samuel 2:9 tc The MT here reads “the Ashurite,” but this is problematic if it is taken to mean “the Assyrian.” Ish Bosheth’s kingdom obviously was not of such proportions as to extend to Assyria. The Syriac Peshitta and the Vulgate render the word as “the Geshurite,” while the Targum has “of the house of Ashur.” We should probably emend the Hebrew text to read “the Geshurite.” The Geshurites lived in the northeastern part of the land of Palestine.
  45. 2 Samuel 2:10 tn Heb “house.”
  46. 2 Samuel 2:11 tn Heb “And the number of the days in which David was king in Hebron over the house of Judah was seven years and six months.”
New English Translation (NET)

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

John 12:20-50

Seekers

20 Now some Greeks[a] were among those who had gone up to worship at the feast. 21 So these approached Philip,[b] who was from Bethsaida in Galilee, and requested,[c] “Sir, we would like to see Jesus.” 22 Philip went and told Andrew, and they both[d] went and told Jesus. 23 Jesus replied,[e] “The time[f] has come for the Son of Man to be glorified.[g] 24 I tell you the solemn truth,[h] unless a kernel of wheat falls into the ground and dies, it remains by itself alone.[i] But if it dies, it produces[j] much grain.[k] 25 The one who loves his life[l] destroys[m] it, and the one who hates his life in this world guards[n] it for eternal life. 26 If anyone wants to serve me, he must follow[o] me, and where I am, my servant will be too.[p] If anyone serves me, the Father will honor him.

27 “Now my soul is greatly distressed. And what should I say? ‘Father, deliver me[q] from this hour’?[r] No, but for this very reason I have come to this hour.[s] 28 Father, glorify your name.” Then a voice came from heaven,[t] “I have glorified it,[u] and I will glorify it[v] again.” 29 The crowd that stood there and heard the voice[w] said that it had thundered. Others said that an angel had spoken to him.[x] 30 Jesus said,[y] “This voice has not come for my benefit[z] but for yours. 31 Now is the judgment of this world; now the ruler of this world[aa] will be driven out.[ab] 32 And I, when I am lifted up from the earth, will draw all people[ac] to myself.” 33 (Now he said this to indicate clearly what kind of death he was going to die.)[ad]

34 Then the crowd responded,[ae] “We have heard from the law that the Christ[af] will remain forever.[ag] How[ah] can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?” 35 Jesus replied,[ai] “The light is with you for a little while longer.[aj] Walk while you have the light, so that the darkness may not overtake you.[ak] The one who walks in the darkness does not know where he is going. 36 While you have the light, believe in the light, so that you may become sons of light.”[al] When Jesus had said these things, he went away and hid himself from them.

The Outcome of Jesus’ Public Ministry Foretold

37 Although Jesus[am] had performed[an] so many miraculous signs before them, they still refused to believe in him, 38 so that the word[ao] of the prophet Isaiah would be fulfilled. He said,[ap] “Lord, who has believed our message, and to whom has the arm of the Lord[aq] been revealed?”[ar] 39 For this reason they could not believe,[as] because again Isaiah said,

40 “He has blinded their eyes
and hardened their heart,[at]
so that they would not see with their eyes
and understand with their heart,[au]
and turn to me,[av] and I would heal them.”[aw]

41 Isaiah said these things because he saw Christ’s[ax] glory, and spoke about him.

42 Nevertheless, even among the rulers[ay] many believed in him, but because of the Pharisees[az] they would not confess Jesus to be the Christ,[ba] so that they would not be put out of[bb] the synagogue.[bc] 43 For they loved praise[bd] from men more than praise[be] from God.

Jesus’ Final Public Words

44 But Jesus shouted out,[bf] “The one who believes in me does not believe in me, but in the one who sent me,[bg] 45 and the one who sees me sees the one who sent me.[bh] 46 I have come as a light into the world, so that everyone who believes in me should not remain in darkness. 47 If anyone[bi] hears my words and does not obey them,[bj] I do not judge him. For I have not come to judge the world, but to save the world.[bk] 48 The one who rejects me and does not accept[bl] my words has a judge;[bm] the word[bn] I have spoken will judge him at the last day. 49 For I have not spoken from my own authority,[bo] but the Father himself who sent me has commanded me[bp] what I should say and what I should speak. 50 And I know that his commandment is eternal life.[bq] Thus the things I say, I say just as the Father has told me.”[br]

Footnotes:

  1. John 12:20 sn These Greeks (῞Ελληνές τινες, hellēnes tines) who had come up to worship at the feast were probably “God-fearers” rather than proselytes in the strict sense. Had they been true proselytes, they would probably not have been referred to as Greeks any longer. Many came to worship at the major Jewish festivals without being proselytes to Judaism, for example, the Ethiopian eunuch in Acts 8:27, who could not have been a proselyte if he were physically a eunuch.
  2. John 12:21 sn These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about.
  3. John 12:21 tn Grk “and were asking him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
  4. John 12:22 tn Grk “Andrew and Philip”; because a repetition of the proper names would be redundant in contemporary English style, the phrase “they both” has been substituted in the translation.
  5. John 12:23 tn Grk “Jesus answered them, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated here.
  6. John 12:23 tn Grk “the hour.”
  7. John 12:23 sn Jesus’ reply, the time has come for the Son of Man to be glorified, is a bit puzzling. As far as the author’s account is concerned, Jesus totally ignores these Greeks and makes no further reference to them whatsoever. It appears that his words are addressed to Andrew and Philip, but in fact they must have had a wider audience, including possibly the Greeks who had wished to see him in the first place. The words the time has come recall all the previous references to “the hour” throughout the Fourth Gospel (see the note on time in 2:4). There is no doubt, in light of the following verse, that Jesus refers to his death here. On his pathway to glorification lies the cross, and it is just ahead.
  8. John 12:24 tn Grk “Truly, truly, I say to you.”
  9. John 12:24 tn Or “it remains only a single kernel.”
  10. John 12:24 tn Or “bears.”
  11. John 12:24 tn Grk “much fruit.”
  12. John 12:25 tn Or “soul.”
  13. John 12:25 tn Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (phulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.
  14. John 12:25 tn Or “keeps.”
  15. John 12:26 tn As a third person imperative in Greek, ἀκολουθείτω (akoloutheitō) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.
  16. John 12:26 tn Grk “where I am, there my servant will be too.”
  17. John 12:27 tn Or “save me.”
  18. John 12:27 tn Or “this occasion.”sn Father, deliver me from this hour. It is now clear that Jesus’ hour has come—the hour of his return to the Father through crucifixion, death, resurrection, and ascension (see 12:23). This will be reiterated in 13:1 and 17:1. Jesus states (employing words similar to those of Ps 6:4) that his soul is troubled. What shall his response to his imminent death be? A prayer to the Father to deliver him from that hour? No, because it is on account of this very hour that Jesus has come. His sacrificial death has always remained the primary purpose of his mission into the world. Now, faced with the completion of that mission, shall he ask the Father to spare him from it? The expected answer is no.
  19. John 12:27 tn Or “this occasion.”
  20. John 12:28 tn Or “from the sky” (see note on 1:32).
  21. John 12:28 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
  22. John 12:28 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
  23. John 12:29 tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
  24. John 12:29 tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.
  25. John 12:30 tn Grk “Jesus answered and said.”
  26. John 12:30 tn Or “for my sake.”
  27. John 12:31 sn The ruler of this world is a reference to Satan.
  28. John 12:31 tn Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται (ekblēthēsetai) as referring to an event future to the time of speaking.sn The phrase driven out must refer to Satan’s loss of authority over this world. This must be in principle rather than in immediate fact, since 1 John 5:19 states that the whole world (still) lies in the power of the evil one (a reference to Satan). In an absolute sense the reference is proleptic. The coming of Jesus’ hour (his crucifixion, death, resurrection, and exaltation to the Father) marks the end of Satan’s domain and brings about his defeat, even though that defeat has not been ultimately worked out in history yet and awaits the consummation of the age.
  29. John 12:32 tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).
  30. John 12:33 sn This is a parenthetical note by the author.
  31. John 12:34 tn Grk “Then the crowd answered him.”
  32. John 12:34 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).sn See the note on Christ in 1:20.
  33. John 12:34 tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Pss 89:36-37; 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5; 3:14) and in the rabbinic literature (Genesis Rabbah 97).
  34. John 12:34 tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
  35. John 12:35 tn Grk “Then Jesus said to them.”
  36. John 12:35 tn Grk “Yet a little while the light is with you.”
  37. John 12:35 sn The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah. (2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One’s response to the Light decisively determines one’s judgment for eternity.
  38. John 12:36 tn The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.”sn The expression sons of light refers to men and women to whom the truth of God has been revealed and who are therefore living according to that truth, thus, “people of God.”
  39. John 12:37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  40. John 12:37 tn Or “done.”
  41. John 12:38 tn Or “message.”
  42. John 12:38 tn Grk “who said.”
  43. John 12:38 tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (ho brachiōn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).
  44. John 12:38 sn A quotation from Isa 53:1.
  45. John 12:39 sn The author explicitly states here that Jesus’ Jewish opponents could not believe, and quotes Isa 6:10 to show that God had in fact blinded their eyes and hardened their heart. This OT passage was used elsewhere in the NT to explain Jewish unbelief: Paul’s final words in Acts (28:26-27) are a quotation of this same passage, which he uses to explain why the Jewish people have not accepted the gospel he has preached. A similar passage (Isa 29:10) is quoted in a similar context in Rom 11:8.
  46. John 12:40 tn Or “closed their mind.”
  47. John 12:40 tn Or “their mind.”
  48. John 12:40 tn One could also translate στραφῶσιν (straphōsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.
  49. John 12:40 sn A quotation from Isa 6:10.
  50. John 12:41 tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).sn Because he saw Christ’s glory. The glory which Isaiah saw in Isa 6:3 was the glory of Yahweh (typically rendered as “Lord” in the OT). Here John speaks of the prophet seeing the glory of Christ since in the next clause and spoke about him, “him” can hardly refer to Yahweh, but must refer to Christ. On the basis of statements like 1:14 in the prologue, the author probably put no great distinction between the two. Since the author presents Jesus as fully God (cf. John 1:1), it presents no problem to him to take words originally spoken by Isaiah of Yahweh himself and apply them to Jesus.
  51. John 12:42 sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.
  52. John 12:42 sn See the note on Pharisees in 1:24.
  53. John 12:42 tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (hōmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”sn See the note on Christ in 1:20.
  54. John 12:42 tn Or “be expelled from.”
  55. John 12:42 sn Cf. John 9:22. See the note on synagogue in 6:59.
  56. John 12:43 tn Grk “the glory.”
  57. John 12:43 tn Grk “the glory.”
  58. John 12:44 tn Grk “shouted out and said.”
  59. John 12:44 sn The one who sent me refers to God the Father.
  60. John 12:45 sn Cf. John 1:18 and 14:9.
  61. John 12:47 tn Grk “And if anyone”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
  62. John 12:47 tn Or “guard them,” “keep them.”
  63. John 12:47 sn Cf. John 3:17.
  64. John 12:48 tn Or “does not receive.”
  65. John 12:48 tn Grk “has one who judges him.”
  66. John 12:48 tn Or “message.”
  67. John 12:49 tn Grk “I have not spoken from myself.”
  68. John 12:49 tn Grk “has given me commandment.”
  69. John 12:50 tn Or “his commandment results in eternal life.”
  70. John 12:50 tn Grk “The things I speak, just as the Father has spoken to me, thus I speak.”
New English Translation (NET)

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

Psalm 118:19-29

19 Open for me the gates of the just king’s temple.[a]
I will enter through them and give thanks to the Lord.
20 This is the Lord’s gate—
the godly enter through it.
21 I will give you thanks, for you answered me,
and have become my deliverer.
22 The stone that the builders discarded[b]
has become the cornerstone.[c]
23 This is the Lord’s work.
We consider it amazing![d]
24 This is the day the Lord has brought about.[e]
We will be happy and rejoice in it.
25 Please, Lord, deliver!
Please, Lord, grant us success![f]
26 May the one who comes in the name of the Lord[g] be blessed.
We will pronounce blessings on you[h] in the Lord’s temple.[i]
27 The Lord is God, and he has delivered us.[j]
Tie the offering[k] with ropes
to the horns of the altar.[l]
28 You are my[m] God, and I will give you thanks.
You are my God and I will praise you.
29 Give thanks to the Lord, for he is good
and his loyal love endures.[n]

Footnotes:

  1. Psalm 118:19 tn Heb “the gates of justice.” The gates of the Lord’s temple are referred to here, as v. 20 makes clear. They are called “gates of justice” because they are the entrance to the just king’s palace. This has been specified in the translation for clarity.
  2. Psalm 118:22 tn Or “rejected.”
  3. Psalm 118:22 tn Heb “the head of the corner.”sn The metaphor of the stone…the builders discarded describes the way in which God’s deliverance reversed the psalmist’s circumstances. When he was in distress, he was like a stone which was discarded by builders as useless, but now that he has been vindicated by God, all can see that he is of special importance to God, like the cornerstone of the building.
  4. Psalm 118:23 tn Heb “it is amazing in our eyes.” The use of the plural pronoun here and in vv. 24-27 suggests that the psalmist may be speaking for the entire nation. However, it is more likely that vv. 22-27 are the people’s response to the psalmist’s thanksgiving song (see especially v. 26). They rejoice with him because his deliverance on the battlefield (see vv. 10-12) had national repercussions.
  5. Psalm 118:24 tn Heb “this is the day the Lord has made.” Though sometimes applied in a general way, this statement in its context refers to the day of deliverance which the psalmist and people celebrate.
  6. Psalm 118:25 sn A petition for deliverance and success seems odd in a psalm thanking God for deliverance, but it is not unique (see Ps 9:19-20). The people ask God to continue to intervene for them as he has for the psalmist.
  7. Psalm 118:26 sn The people refer here to the psalmist, who enters the Lord’s temple to thank him publicly (see vv. 19-21), as the one who comes in the name of the Lord.
  8. Psalm 118:26 tn The pronominal suffix is second masculine plural, but the final mem (ם) is probably dittographic (note the mem [מ] at the beginning of the following form) or enclitic, in which case the suffix may be taken as second masculine singular, referring to the psalmist.
  9. Psalm 118:26 tn Heb “from the house of the Lord.”
  10. Psalm 118:27 tn Heb “and he has given us light.” This may be an elliptical expression, with “his face” being implied as the object (see Num 6:25; Pss 31:16; 67:1; 80:3, 7, 19). In this case, “his face has given us light” = “he has smiled on us,” or “he has shown us his favor.” Another option (the one reflected in the translation) is that “light” here symbolizes divine blessing in the form of deliverance. “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Some prefer to repoint the preterite form וַיָּאֶר (vayyaʾer, “he made light”) as a jussive וְיָאֵר (veyaʾer; “may he make light [for us]”).
  11. Psalm 118:27 tn The Hebrew noun חַג (khag) normally means “festival,” but here it apparently refers metonymically to an offering made at the festival. BDB 291 s.v. חַג 2 interprets the word in this way here, citing as comparable the use of later Hebrew חֲגִיגָה, which can refer to both a festival and a festival offering (see Jastrow 424 s.v. חֲגִיגָה).
  12. Psalm 118:27 tn The second half of v. 27 has been translated and interpreted in a variety of ways. For a survey of major views, see L. C. Allen, Psalms 101-150 (WBC), 122.
  13. Psalm 118:28 sn You are my God. The psalmist speaks again (see v. 21), responding to the words of the worshipers (vv. 22-27).
  14. Psalm 118:29 tn Or “is forever.”
New English Translation (NET)

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

Proverbs 15:27-28

27 The one who is greedy for gain[a] troubles[b] his household,[c]
but whoever hates bribes[d] will live.
28 The heart[e] of the righteous considers[f] how[g] to answer,[h]
but the mouth of the wicked pours out evil things.[i]

Footnotes:

  1. Proverbs 15:27 tn Heb “the one who gains.” The phrase בּוֹצֵעַ בָּצַע (botseaʿ batsaʿ) is a participle followed by its cognate accusative. This refers to a person who is always making the big deal, getting the larger cut, or in a hurry to get rich. The verb, though, makes it clear that the gaining of a profit is by violence and usually unjust, since the root has the idea of “cut off; break off; gain by violence.” The line is contrasted with hating bribes, and so the gain in this line may be through bribery.
  2. Proverbs 15:27 sn The participle “troubles” (עֹכֵר, ʿokher) can have the connotation of making things difficult for the family, or completely ruining the family (cf. NAB). In Josh 7:1 Achan took some of the “banned things” and was put to death: Because he “troubled Israel,” the Lord would “trouble” him (take his life, Josh 7:25).
  3. Proverbs 15:27 tn Heb “his house.”
  4. Proverbs 15:27 tn Heb “gifts” (so KJV). Gifts can be harmless enough, but in a setting like this the idea is that the “gift” is in exchange for some “profit [or, gain].” Therefore they are bribes (cf. ASV, NAB, NASB, NIV, NRSV, NLT), and to be hated or rejected. Abram, for example, would not take anything that the king of Sodom had to offer, “lest [he] say, “I have made Abram rich” (Gen 14:22-24).
  5. Proverbs 15:28 tn Or “mind.” The term לֵב (lev) can refer to the “mind” or “heart” and represent a person’s thinking, feeling, or will.
  6. Proverbs 15:28 tn The verb יֶהְגֶּה (yehgeh) means “to muse; to meditate; to consider; to study.” It also involves planning, such as with the wicked “planning” a vain thing (Ps 2:1, which is contrasted with the righteous who “meditate” in the law [1:2]).
  7. Proverbs 15:28 tn The word “how” is supplied in the translation for stylistic reasons.
  8. Proverbs 15:28 tc The LXX reads: “the hearts of the righteous meditate faithfulness.”sn The advice of the proverb is to say less but better things. The wise—here called the righteous—are cautious in how they respond to others. They think about it (heart = mind) before speaking.
  9. Proverbs 15:28 sn The form is plural. What they say (the “mouth” is a metonymy of cause) is any range of harmful things.
New English Translation (NET)

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